sinnes and the infusion of inward righteousnesse standing in hope and charity especially And the second wherby of a good man one is made better and more iust and this they say may proceede from the merite of a mans owne workes of grace and hereby they hold a man stands righteous before God But looke how it standes with grace in vs in this life so likewise shal it stand with the same graces at the last day if they bee imperfect now and so not able to iustifie vs before GOD they shall also be found imperfecte then to that purpose and effecte But now they are imperfect as hath beene shewed and therefore cannot then stand for our righteousnesse vnlesse we will imagine that God will then accept of an imperfect Iustice. Wherefore their Doctrine is erroneous a doctrine of all terrour and desperation for who dare aduenture the saluation of his soule vpon his owne righteousnesse Wee denie not but that God accepteth of our sanctification yet not as the matter of our iustification vnto life that onely is the obedience and righteousnesse of Iesus Christ accepted of God for vs and made ours by faith for that alone is aunswerable to the rigour of the Law Thirdly this also sheweth the errour of those who hold that concupiscence or originall sinne is not a quality but an essence or substance liuing and subsisting by it selfe For here wee see a plaine difference betweene a mans body and soule and originall sinne that compasseth them else the holy Ghost would not bid vs to cast off this sinne for that which is of the substance of man cannot by man bee cast off And to make this more plaine we must knowe that in man descending from Adam there be three things 1. The substance of his soule and body 2. The powers and faculties in them both 3. The corruption or bad disposition in those powers and faculties whereby a man is vnconformable to the will of his Creator and prone to that which is euill And this third thing is it which is here spoken of different from mans substance and faculties and so is not a substance in man or mans nature corrupted but an ill disposition therein Fourthly hence also wee learne what a regenerate man doth most feele in himselfe namely originall sinne the corruption of his nature for that hangs on fast and hinders him in the practice of all good duties This Paul knew well and therefore confesseth that hee saw another Law in his members rebelling against the Law of his minde and leading him captiue vnto the Law of sinne which was in his members Rom. 7.23 This caused him to leaue vndone the good which he would haue done and to do the euill which he would not doe Verse 19. And Dauid felt the same thing when he saide I will runne the way of thy commaundements when thou shalt enlarge my heart Why doth Dauid speak of the enlarging of his heart Surely he felt in himselfe this originall sinne which did streicten his good affections so as hee could not put them forth so much as hee would toward the Law of God And when hee saith Psal. 51.12 Stablish me oh Lord by thy free spirit he would giue vs to vnderstand that by originall corruption hee was restrained of his Christian liberty and hindred in all good affections holy actions and heauenly meditations which causeth him to pray for liberty and freedome by the spirit So that it is plaine the seruant of God feeles this corruption clogging and hindering him from all good duties 1. This serues to admonish all secure persons which neuer felt sinne to bee a clogge or burthen vnto them of their fearfull and dangerous estate For to euery childe of God originall corruption is a grieuous burthen Now conferre with a natural man and aske him what imperfections and wants he feeles in himselfe his answer is he neuer was hindered by any corruption in all his life he neuer felt doubting or want of loue either to God or to his brethren he feeles no pride of heart no guile or hypocrisie nor vaine-glory c. If wee take these men vpon their words they are Angels among men but indeede they are blinde and ignorant and wonderfully deceiued by Satan for all Gods seruants in this life doe continually bewaile the corruption of their nature crying out against originall sinne that it hinders them in doing the good things which they would doe and causing them to doe that euill which they would not These men therefore that are neuer troubled with corruption but to their owne thinking haue grace at will are in a fearefull case their mindes are still blinded and their hearts hardned they are dead in sin abiding in darknesse vnto this houre And if they goe thus on to death they shall finde that sinne will vnvizor himselfe and then they shall knowe what sinne meanes and finde the terrour and feele the burthen of it when it is too late like the foolish virgines that knew what the want of oyle meant when the doores were shut Secondly this shewes vnto vs what is the state and condition of the childe of God in this life He is not heere a Saint feeling no corruption perfectly sanctified freed from all sinne but such a one as feeles the burthen of corruption hindering him in his Christian course vnder which hee sighes and groanes labouring by all good meanes to bee disburthened and to cast it off It is indeede a matter of great comfort for a man to feele Gods graces in himselfe as faith loue repentance sanctification and such like but no childe of GOD can alwayes or alone feele the comfort of grace most commonly hee shall be troubled with sinne if he be Gods childe Now if feeling it hee dislike himselfe and striue to bee eased of it this is a sure argument of his happy estate Fiftly this commaundement to cast away sinne that presseth downe teacheth euery childe of GOD to labour earnestly for the gouernment and direction of Gods spirit for wee haue within vs originall corruption that like an armed man besets vs about and hindereth vs in euerie good thing wee take in hand Wee must therefore pray vnto GOD daily that hee would guide vs by his good spirit for by reason of the corruption of our nature and the deceitfulnesse of sinne wee shall vtterly faile vnlesse Gods spirit gouerne vs both in the thoughts of our hearts in the words of our mouthes and the actions of our liues This Dauid knew well and therefore prayeth to the Lord for his good spirit to leade him into the Land of Righteousnesse Psal. 143.10 Lastly seeing wee haue this corruption of nature in vs wee must keepe our hearts with all diligence and set watch and ward about them So Salomon saith Counterguard thy heart my sonne Prouerbs 4.23 Why doth Salomon giue this commandement Surely for special cause for euery man while he liues on earth is compassed about with his owne corrupt nature which like a
It is needlesse For the man is good alreadie else the worke could not haue beene good Wee may therefore say workes are rather iustified by the person of a man then his person by the works and it is a most vaine thing to looke for Iustification from that which thou thy selfe must first iustifie afore it be iust if wee had no other reasons against iustification by workes but this this were sufficient Secondly hence we learne that till a man bee called and his person iustified and sanctified all that euer hee doth is sinne 1. His common actions his eating drinking sleeping walking talking are all sinnes Yea 2. The workes of his calling his labor in the same though neuer so iust equal and vpright 3. Further his ciuill actions namely the practice of ciuill vertues his outward grauitie meekenesse sobrietie temperance quietnesse vprightnesse and all outward conformitie are all sinnes Yea more then all this his best actions namely his practicing of the parts of Gods worship or his deeds of charitie his praier his hearing the word his receiuing the sacraments his giuing of almes they are all sinnes vnto him if hee haue not a belieuing and penitent heart yea such sinnes as shall condemne hâ—m if hee had no other Obiect This should seeme strange diuinity that the most holy actions as praier c. should be damnable sinnes I answer they are in themselues holy and good and as farre forth as God hath commanded them yet in the doer they are sinnes because hee doth them from a fowle vnholy heart for the same action may be holy in it selfe and in regard of God the author of it and yet a sin in him that is the doer of it As cleere water pure in the fountaine is corrupted or poisoned by running through a filthy and polluted channell so are euen the best actions sinnes as euen the preaching of the word to a minister whose heart is not cleansed by faith and his person accepted of God it is a sin vnto him and if he repent not shall be his condemnation Cain sinned not onely in hating and murthering his brother in lying and dissembling with God but Cain sinned also euen in offering sacrifice And Abels sacrifice had beene a damnable sinne but that his person was iustified before God And the reason of all this is good for nothing in the worke is able to make an action acceptable to God but onely the acceptation of the person by Christ. This being so it stands vs euery one in hand to looke to our selues and to labour aboue all things for faith and repentance that so our persons may be accepted righteous before God and thereby our actions accepted also If it be a miserable thing that all thy actions euen holy actions should be sinnes then labour to be iustified for that onely can make thy workes accepted if not then though thou labour neuer so much to be approued in the world set neuer so glorious a shew vpon thy workes to the eyes of men they are all abhominable sinnes in the sight of God and at the day of iudgement they shall goe for no better Preach and teach all thy life long nay giue thy life to die for religion Giue all thy goods to the poore depriue thy flesh of all delights build Churches Colledges Bridges High-wayes c. and there may come a poore shepheard and for his keeping of his sheepe be accepted when thou with all this pompe of outward holinesse maist be reiected And why this only because he had faith thou hast none his person was iustified before God and thine is not Therefore let this be my counsell from Abell Labour not so much to worke glorious workes as that which thou doest doe it in faith Faith makes the meanest worke accepted and want of faith makes the most glorious worke reiected for so faith the Text. Abell must be accepted else his sacrifice is not Thus wee see Abell was iust and God so accounted him The second point is That God gaue testimonie hee was so In these words God giuing testimonie What testimonie it was that God gaue of Abell and his gift it is not expressed in the word and so it is not certaine but it is very likely that wheÌ„ he Cain offred God in speciall mercy sent fire from heauen and burnt vp Abels sacrifice but not Cains for so it pleased the Lord often afterward when he would shew that he accepted any man or his worke he answered them by fire from heauen So he burnt vp the first sacrifice that Aaron offred Leuit. 9.24 So he answered Salomon 2. Chron. 7.1 And so Elias 2. Kings 18.28 And so it is likely that he gaue this testimonie that he accepted Abell and his offring This was a great prerogatiue that Abell and the Fathers in the old testament had We haue not this but wee haue a greater for wee haue that that is the substance and truth and body of this For wee haue also the fire of God that is his spirit comes downe into our hearts euery day not visibly but spiritually and burnes vp in the heart of a beleeuer his sinnes and corruptions and lights the light of true faith that shall neuer be put out The vse hereof is this As no sacrifice in the old law pleased God but such as was burnt by fire from heauen sent downe either then or afore so our sacrifices of the new Testament that is our inuocation of Gods name our sacrifice of praise our duties of religion our workes of mercy and loue neuer please God vnlesse they proceede from a heart purged by the fire of Gods spirit that is from a beleeuing and repentant heart both which are kindled and lighted and daily continued by that fire of Gods spirit Therefore it is that Paul saith 1. Tim. 1.4 That loue must come out of a pure heart and good conscience and faith vnfained The duties of religion and works of loue comming from this purged heart ascend into the presence of God as a smoake of most acceptable sacrifices and are as a sweet perfume in the nosethrils of the Lord. Now of what did God thus testifie Of his gift It may here be asked at the first how can Abell giue a gift to God hath the Lord neede of any thing and are not all things his I answer God is soueraigne Lord of heauen and earth and all creatures yet hath hee so giuen his creatures vnto man to vse as that they become mans owne and so he may esteeme vse them and being mans a man may in token of his thankfulnes return them again to God especially seeing God accepts them being so offred as most free gifts This sheweth vs first the wonderfull mercy of God that whereas we can offer him nothing but his owne he vouchsafeth to accept a gift offred of his owne euen as though we had of our owne to offer 2. See here a difference betwixt the sacrifices of the old and
offred him for though the common opinion be that he was but 13. yeares olde yet the more receiued opinion of the best Writers is that Isaac was 25. or 27. yeares olde How then could Abraham being an olde man of more then 120. yeares be able to binde Isaac being a young and lusty man and lay him on the altar to kill him For though Abraham had a commaundement to kill Isaac yet wee finde not that God commaunded Isaac to suffer himselfe to be killed now Nature moues euery one to seeke to saue his owne life and to resist such as would kill vs. How then was Isaac brought to yeeld thus farre to his Father For answere heereunto wee are to knowe that Abraham was no ordinarie man but a Prophet and that an excellent and extraordinary Prophet So God himselfe testifieth of him to Abimelech Hee is a Prophet and he shall pray for thee yea he was esteemed and reuerenced as a Prophet an honourable man euen of the heathen The Hittites tell him Thou art a Prince of God amongst vs. Genesis 23.6 Now being a man of so high place and so great regard euen in the world doubtlesse hee was of much more authoritie in his owne house It is therefore very likely that hee tells Isaac his sonne that hee had a speciall commaundement from GOD to kill him in sacrifice Now Isaac being an holy man and well brought vp hearing this is contented to be sacrificed and obayes his Father herein This I speake not as certaine but as most probable and it is the iudgment of best learned who haue had good experience in the Scripture This circumstance well obserued serues greatly for the commendation of them both of Abraham the Father that had so religiouslie brought vp his onelie Sonne that was most deere vnto him that hee would not resist the will of GOD reuealed vnto him though it cost him his life Oh that Parents would followe Abraham in so doing to their children then would it goe well with the Church of GOD. Againe Isaacs behauiour is heere admirable that hee would not resist his weake and aged Father but suffereth him to binde him and to lay him on the Altar yeelding himselfe vnto death when his Father tolde him My sonne GOD will haue it so This example must bee a patterne of obedience not onely for children towards their parents but for vs all towards Gods ministers when they shall tell vs what God would haue vs doe we must submit our selues and yielde though it turne to our bodily paine and griefe for Isaac yeelds though it were to the losse of his life But alas who will follow Isaac For let the minister speake against our carnall pleasure and vnlawfull gaine let him crosse our humour and affections then wee refuse to heare and will not obey Nay if the minister of God as the Lords priest come with the sacrificing knife of Gods word to the throat of our sin to kill the same in vs that so we may bee pure and acceptable sacrifices vnto God doe we not resist him and say in our hearts Wee will none of this doctrine Or if he like a Prophet of God come and offer to binde our consciences with the cordes of obedience and to lay our affections on the altar of the Law then we resist and are either too yong or too olde too rich or too learned or too great to be taught and bound to obedience But let vs know that if wee will bee true Isaacs euen the sonnes of faith and obedience and the true heires of Abrahams faith as wee would beare the world in hand then as he did submit himselfe to be bound of his father so must wee yield our selues to the ministers of God to bee bound by his word and suffer the same word to be in vs the two edged sword of the spirit to cut downe sinne and corruption in vs and to make vs newe creatures that so both in body and soule wee may become pure and acceptable sacrifices vnto our God Thus much of the facte it selfe wherein Abrahams faith is set forth Now follow the Arguments or reasons whereby the same worke of faith is commended vnto vs. The first Argument is taken from the great impediments which might hinder his faith and they are in number three First that he was brought to this worke not by ordinary command but by an extraordinary course in temptation Beeing tempted Secondly that he was to offer his own childe yea his onely begotten sonne Thirdly that he who had receiued the promises must offer him and kill him in whom the promise was made For the first impediment In the ordinarie translation it is read thus When he was tried But that is not so fit beeing rather an exposition of the meaning than a translation of the word For the very word signifieth to be tempted and the meaning is when he was tried I would therefore rather read it thus when he was tempted or beeing tempted as the word signifies In the handling hereof first wee will intreat of the nature of this temptation and then come to the circumstances belonging to the same Temptation as it is here vsed may be thus described It is an action of God whereby he prooueth and makes experience of the loyaltie and obedience of his seruants First I say it is an action of God This is plaine by the testimony of Moses in Genesis Gen. 22.1 where if we read the history we shall finde that God did prooue Abraham Obiect But against this it may be obiected that Saint Iames saith Iames 1.13 God tempteth no man and therefore no temptation is the action of God Answ. That place in Iames is thus to bee vnderstood God tempteth no man that is God doth not stirre vp or mooue any mans heart to sinne Yet further it will be said That temptation is an action of Satan for so in the Gospel wee may read Mat. 4.3 that hee is called the tempter Answ. Some temptations are the actions of God and some the actions of Satan God tempteth and Satan tempteth but there is great difference in their temptations first in the manner for Satan tempteth a man to sinne against the will of God and to doe some euill God tempteth a man to doe something which shall be onely against his owne affections or his reason Secondly God tempteth for the good of his seruants but Satan tempteth for the destruction both of their bodies and soules Againe I say Whereby he makes triall c. Here some will say God knowes euery mans heart and what is in them and what they will doe long before and therefore hee needeth not to make triall of any man Answ. God makes triall of his seruants not because hee is ignorant of that which is in their heart for hee vnderstandeth their thoughts long before but because he will haue their obedience made knowen partly to themselues and partly to the world so that hee makes triall of his seruants
owne strength But when we are assaulted by the diuel the world and our owne flesh then we shal find that to resist is a harder matter then we dreamed of for as possible as it is for water to burne or fire to put out it selfe so possible is it for vs of our selues to resist sin insomuch as it is a thousand to one but that at euery assault our nature yeelds Now if it be so hard to rule ouer one sin how shal we do against that sea of temptations that ouerwhelmeth a Christian life this doctrine teacheth thee how namely to stick to thy faith and it wil doe it for thee for if it be the substance of the things thou hopest for which yet neuer were much more wil it yeeld vnto thee spirituall strength substance to make thee stand in all temptations When thou art tempted then call to minde Gods promises beleeue them that is apply them to thy selfe and be resolued that they were made shall be performed euen to thee theÌ„ though thou haue no more power of thy self then fire hath to cease to burne yet whilst thou doest thus thou shalt feele thy soule spiritually strengthned against all temptations feeling the experience of this deny theÌ„ thine own strength magnifie the power that God hath giuen vnto true faith Againe though now we are most of vs quiet vnder our owne vines and figtrees yet we know not how soon the hand of the Lord may be vpon any of vs in pouerty sicknesse imprisonment banishment losses famines or how it pleaseth him how shal a poore Christian stand and buckle himselfe to beare these I answer true sauing faith resting on the word of God beleeuing the promises not formally but truly wil put such substantiall spirituall strength into him as that at first though he bow vnder it yet shal he be able to recouer himself again buckle himself to go forward in his profession shal follow Christ manfully with this his crosse This wonderful power hath God giuen to sauing faith both to resist temptations and to vndergoe all crosses And thus much of the first action or effect of faith the second foloweth VERSE 2. For by it our Elders were well reported of THis verse containeth the second effect of sauing faith which is that faith is a meanes whereby a beleeuer is approued of God This verse hath speciall relation to the fift verse For that that is said here of all the Elders in generall is there affirmed specially of Enoch namely that hee was reported of to haue pleased God Let vs first search the true meaning of the words Elders That is all such men as liuing vnder the old testament beleeued in Christ amongst which though all be vnderstood yet some were more excellent in faith obedience then others so more honorable and of higher estimation with God and men and of them it is specially vnderstood Now concerning these Elders it is further said that they were well reported of hereby are meant three things 1. That God approued and allowed of them 2. That God did approue of them because of their faith in the Messias 3. That God gaue a testimony and declared that hee approued of them For the 1. it may be asked How were they approued of God Ans. Christ the sonne of God is he in whom the Father is well pleased Now they beleeuing in Christ their sinnes were laid on him and made his by imputation and contrariwise his holinesse obedience and satisfaction were imputed to them and by the same imputation made theirs Now that being theirs God being so well pleased with Christ could not but also for Christs sake approue of them If this seeme hard vnto any I make it plain by this comparison Looke as Iacob a yonger brother puts on Esaus garment the elder brother in it was takeÌ„ for Esau obtained his fathers blessing patrimony which by himselfe he could not haue got euen so we are as younger brethren Christ is our elder brother we haue no right nor title to our fathers blessing nor to the kingdome of heauen wee must put on the robe of perfect righteousnesse which is the garment of Christ our elder brother we standing clothed with 〈◊〉 purchase our fathers fauour and with his fauour his bleâ—â—â—ng and his blessing is the right and title to euerlasting life And thus by Christ they were approued Secondly for what were they approued The text saith By faith not because faith is an action of a sanctified minde and a good grace of God for so are humility loue feare of God al which are graces of the sanctifying spirit as faith is but because it is a worthy instrument in the heart of the beleeuer which apprehends and applieth to the soule that righteousnesse of Christ by which he is iustified thus it being the hand and instrument of their iustification by it it is said they were approued 3. The text addeth that God did not onely approue of them but that he testified and made it manifest to all the world that he did so And this testimony God gaue of them 1. In his word 2. In their owne consciences The truth of the first is manifest in that not onely in this chapter but often also in the old testament God hath mâ—de such honourable mention and giuen such honourable titles vnto many of these Elders calling Abraham the friend of God 2. Chron. 20.7 And Dauid a man after Gods own heart â— Sam. 13.14 and them all his anointed and deare chosen children Psalm 105.15 Thus God hath testified of them in his word 2. God testified it to their owne consciences in that hee gaue them his spirit inwardly to assure their coÌ„sciences that he did accept them in the Messias to come and thus these elders receiued a testimonie both outward to all the world inward to their consciences that God in Christ approued and loued them so the sense is plaine the vse hereof manifold 1. In that it is said these Elders were approued by faith here wee learne what is the olde and ancient way the right and straight way that hath no by-wayes to life euerlasting namely this only To rely on the mercy of God in Christ for pardon of sin this is the way wherein all the ancient Elders walked to heauen this is the way that God hath opened made vnto his Court it is the Kings high way the beaten way common to euery one that knowes how to walke in it deceiued none that euer went in it beside which there is no other Seeing then God hath consecrated it our Elders haue trode this way before vs let vs folow them that so we may attain that kingdom wherto it hath brought them If any yet doubt whether this be the way or no the spirit of God puts it out of doubt Esay 30.21 First affirming peremptorily This is the way Secondly bidding vs therefore walke in the same This is
with all his heart and soule and might and for that hee is preferred afore all Kings afore or after him not that Iosias could fulfill the lawe perfectly as it required but it is meant of the endeuour of his heart and life by which he straue with all his might to serue God as well as he could his exsample is ours We professe religion wee must looke that our hearts affect it we professe a turning from sinne we must take heed it be not formall and from the lips but from the heart So when we practice any duty of religion whether we pray or heare the word or receiue the Sacrament this is the sacrifice that we can offer we must not doe them coldly and carelesly but with zealous affection and resolution from the heart Otherwise if we serue God for fashion sake and our hearts are on the world and our owne lusts wee offer the sacrifice of cursed Cain and we with our formall religion shall goe to him But let vs offer the sacrifice of Abell that is though it be neuer so little yet let it be the best wee can and all we can and God will accept vs as he did Abell And thus the Parent should giue God his best childe the young man his best yeares euery man his best part which is his heart And thus we follow the steps of holy Abell who offred to God the best sacrifice he had This was the fruite of his faith euen so that Parent that young man that professor that hath true faith will do so likewise Hitherto of the first effect of Abels faith It followeth By the which he obtained witnesse that he was righteous This is the second effect of Abels faith wherby it is commended 1. For the meaning By faith hee meanes sauing faith which makes a man iust before God and no other For whereas he had said afore that by faith our Elders had obtained a good report He proues that general by this exsample of Abell therefore that sauing faith which was meant there is also meant here These wordes set downe two benefits which Abell had by his sauing faith First he was iust by it Secondly God testified that he was so For the first Abels faith made him iust and righteous not because his faith was an excellent quality of that vertue in it selfe as to make him iust but because it was an instrument whereby he apprehended and applied to himselfe the righteousnesse of the Messias to come whereby hee might stand iust before God This was his righteousnesse which he had by faith for hee trusted not to any holinesse of his owne though it is out of question hee knew he was the sonne of that man who once was perfectly righteous but the trust and confidence of his heart was in the righteousnesse of that blessed seed which God had promised should breake the serpents head This Promise he knowing beleeued it applied it to himselfe and this faith made him righteous Here we learne a worthy lesson of Christianity namely that the true and the vndoubted way to heauen is a holy and liuely faith in Iesus Christ for this faith makes a man righteous that righteousnesse opens him the gate of heauen To this end saith the Apostle Being iustified by faith we haue peace with God but by whō through our Lord Iesus Christ. For the vse of this doctrine we must renue our former exhortation which indeed cannot be too often presled to the conscience There is none of vs so vile none so profane but we desire saluation If we do then we must tread the beaten way to it For we are not borne heires of it neither can we come thither by chaunce but there is a way that must be taken that way is but one all other are misleading by-waies Again that way must be taken in this life else it is too late Now this way is to be a iust righteous man With this neuer man failed and without this neuer man attained to saluation for No vncleane thing can come into the kingdome of heauen Neuer was man iustified there which was not iust before and that must be here begun which in heauen is to be perfected In this life therefore wee must seeke to be iust Now our owne good workes will not serue to make vs iust for they are all vnable to indure the trial of Gods iustice And if we stand to them and they proue not able to satisfie Gods iustice then in stead of sauing vs they will condemne vs. Therefore with Abell let vs go out of our selues deny our selues and cleaue onely to Christs righteousnes in life death this is the way that neuer will deceiue vs. But some wil say We walke in this way I answer He that walketh in a way may be traced by his steps so then shew your steps of holinesse of deuotiō of charity c. these must shew your faith leaue these steps behinde you and then your faith is good Thus did holy Abell beleeue thou it acknowledge it and follow thou after him and renounce all by paths which the Papists or thy own braine imagineth Let this one doctrine sinke into thy heart in steade of many and let not the diuell strake it out For if thou walke in this way my soule for thine it will bring thee to heauen if not at the last day this doctrine will condemne thee because it shewed thee this way and thou wouldest not walke in it Secondly obserue He saith Abell was approued and accepted of God How proues hee that Because his workes pleased God as who say his workes cannot please God vnlesse his person do therfore in that his works do thence he concludeth that his person did it is the reason of the holy Ghost and therefore infallible In the framing of this reason the holy Ghost teacheth vs a great point of our religion namely that first a mans person must please God afore his actions can And after the person then the actions This is plaine in these words for it is said he first obtained witnesse that hee was righteous himselfe and then God testified of his gifts So likewise more plainely Genesis 4. 4 God had respect first to Abell and then to his offring So that the truth is manifest No worke pleaseth God afore the worker do This being so hath excellent vses First it ouerthroweth a maine pillar of Romish religion Iustification by workes For how can a man be iustified by his workes when hee himselfe must be iust afore the works can be Vnlesse hee be iust his workes be wicked if they be wicked afore his person be iust how can they then iustifie him And if the person bee once iust what needes it then to be again iustified by works Good works make not a man good but a good man makes a worke good shall that work that a man made good return againe make the man good 1. That is absurd in reason And 2.
righteous of our selues yet hauing Christs righteousnesse imputed to vs are made thereby partakers of Gods loue and for the worthinesse of that righteousnesse of his so made ours shall be glorified in heauen And thus now at last we haue found that true and that only righteousnesse which can make a man as it did Noah righteous in Gods sight Now it remaines to make vse of it First here wee learne how foulely our nature is defiled with sinne and stayned with corruption the staine whereof cannot be washed away with all the water in the world no nor with the bloud of all creatures no not couered with the righteousnesse of all men and Angels but onely with the righteousnesse of God And that sonne of God also if he will apply that righteousnesse vnto vs and make it effectuall must become man and liue and die and rise againe for vs. A meruailous thing is it and â—orthy of our often consideration that all the Angels and men in the world cannot make one sinner righteous but that Gods sonne must needes doe it And that our sinnes are so hideous as nothing can hide the filthinesse thereof from the eyes of Gods Iustice but onely the glorious mercy seate of Christs righteousnesse This may therefore teach vs how to esteeme of our selues and our owne natures Furthermore See here the great goodnesse of God to man God put perfect legall righteousnesse in Adams heart in his creation he receiued it for himselfe and vs and lost it for himself and vs. God in mercy purposing to restore man thus by himselfe lost and cast away giues him another and a better righteousnesse then before But because he saw man was so ill a keeper of his owne Iewels he trusts not him with it but sets that righteousnesse in the person of Christ Iesus and commits it to him to keepe Who as he truly knowes the full value and excellencie thereof and as he deerely loues vs So he will most safely keepe it for vs and clothe vs with it in his Fathers presence at the last day A point of vnspeakable comfort to Gods children to consider that their saluation is not in their owne keeping where it might againe be lost but in a safe hand where they shall be sure to finde and haue it when they haue most need of it and to remember that their righteousnesse being in Christ they cannot lose it For though they sinne and so lose often the comfort of a good conscience for a time yet they then lose not their righteousnesse which is then in Christ and to consider that when in this world they sustaine losses or iniuries or lose all they haue vpon the earth that yet their righteousnesse the riches of their soules is then in heauen full safe in Christs keeping and shall neuer be lost This should make vs learne to know Christ more and more and to giue him the loue and affections of our very hearts that so we may be able to say with blessed Paul 2. Timoth. 1.12 I know whom I haue beleeued and I am perswaded that he is able to keepe that which I haue committed vnto him against that day Lastly if there be such a communion betwixt Christ and a beleeuer that our sinnes were made his and his righteousnesse made ours This may teach vs patience and minister vs comfort in all outward afflictions or inward temptations because it is certaine all our sufferings are his and hee is touched with all the wrongs done to vs. When hee was in heauen he calls to Saul Acts 9.4 Saul Saul why persecutest thou me and at the last day Math. 25.45 Whatsoeuer either good or euill was done to any of his children he saith was done to himselfe and accordingly it shall be rewarded as done to him And thus wee haue taught that true righteousnesse which iustifies a sinner and made Noah righteous and we see the vse of that worthy doctrine And in this first point we haue the longer insisted because it is one of the fundamentall points of Christian religion Hetherto of the first point namely what that righteousnesse is which is here spoken of The 2. point to be coÌ„sidered in these words is that this righteousnesse is that righteousnesse Which is by Faith It is so called because faith is the proper instrument created in the soule of man by the holy Ghost to apprehend that righteousnesse which is in the person of Christ nor can it be any waies else either apprehended or applied and therefore it is worthily called that righteousnesse which is by faith that is which by faith is made a mans owne or whereunto a man hath title by his faith Here therefore two points offer themselues to our obseruation 1. That true faith apprehends properly this true righteousnesse 2. That onely faith can doe it For the first it is proued by apparant euidences of Scripure S. Paul tells the Galathians 3.14 They receiued the promise of the Spirit by faith And S. Iohn saith That as manie as receiued Christ to them hee gaue power to be called the sonnes of God And least any man should thinke that to receiue Christ is not to beleeue in Christ he addeth Euen to as many as beleeue in his name Iohn 1.12 And therefore faith is fitly compared to a hand that takes hold on a garment and applieth it to the body being naked or to a beggars hand that takes or receiues a Kings almes so faith in a mans soule takes hold on Christs righteousnes which is the mercifull and liberall almes of the King of heauen and applieth it to the poore and naked soule of the beleeuer If any man aske how can faith apply Christ to the beleeuer I answer as a man being in his corrupt nature hath nothing to doe with Christ So contrariwise when the holy Ghost hath wrought faith in his heart by a supernaturall operation then wee are to know that as faith is the proper instrument to apprehend Christ So is Christ and his righteousnesse the proper obiect for faith to work vpoÌ„ For though it apprehend apply all other promises which God makes to our soules or bodies yet most properly and principally and in the first place it apprehends the promise of saluation and the righteousnesse of Christ. Now for the particular manner how faith doth thus we are to know that though it be spirituall inuisible and so not easily expressed to sense yet is it done as properly by faith as a garment is by the hand taken and applied to the body or a plaister to a sore If any aske further But when may a man know whether his faith haue apprehended and applied Christs righteousnesse to his soule or no I answere when hee beleeueth particularly that Christes righteousnesse is his righteousnesse and hath reconciled him to God and shall iustifie him in Gods presence then doth faith worke his true and proper worke for this cannot be done but by faith and where faith is this must needes be done
The second point is that faith alone and no other vertue nor spirituall power in mans soule is able to doe this And this may be proued by comparing it with all the principall vertues of the soule for amongst all there are none that may come into comparison with faith but hope and loue both which especially loue haue their seuerall and special excellencies yet haue neither of them nor both of them this vertue to apprehend and apply Christes righteousnesse The property of loue is to extend it selfe and with it selfe to carie manie passions or affections of the heart and to place them vpon the thing that is loued yet cannot loue be said properly to apprehend Christ for he must needes be apprehended before he can be loued And the proper action of Hope is to waite and expect for a blessing to come so hope waites for saluation but properly apprehends it not For saluation must first be beleeued and then hoped or expected so saith Ieremie Lament 3.26 It is good both to trust and to waite for the saluation of the Lord To trust that is to beleeue assuredly it will come there is the action of faith and to waite till it doe come that is the action of Hope Thus we see the seuerall natures and actions of these two worthy vertues But the proper action of faith is to apprehend and lay hold on Christ and his righteousnesse and to apply them to a mans owne soule and that being done then come Loue and Hope do their duties And so though loue last longer then faith doth yet faith is afore loue and makes the way for it To conclude this second point Faith is a hand to take hold on Christ his benefits Loue is a hand to giue out tokens of faith both to God and man For 1. Cor. 13.5 Loue seeketh not her owne but others good namely the good of them that are loued Hope is an eye looking out and wayting for the good things promised So that as faith is the hand of the soule so loue is the hand and hope is the eye of faith Loue the hand wherby it worketh and Hope the eye whereby it waiteth and looketh for the performance of such things as faith hath apprehended and beleeued If the Church of Rome thinke this any wrong to this holy vertue of loue to be the hand of faith let them know it is not ours it is the doctrine of the Apostle where he saith Faith worketh by loue If faith worke by it then surely loue is the hand of faith Thus faith worketh by loue waiteth by hope but beleeueth by it selfe And for this cause the righteousnesse that makes vs righteous before God is rather called the righteousnesse of faith then of any other Christian vertue or grace of the spirit And for the same cause is it that so often in S. Pauls Epistles it is called by the same name as Philipp 3.9 The third and last point concerning Noahs faith is that Noah was made heire of this righteousnesse A speciall commendation of his faith It made him heire of true and sauing righteousnesse that is it gaue him a true title vnto it made him heire apparant of that glory which it assureth euery one that apprehends it by this true faith and so he was made as certainly and as truly partaker of it as the young Prince is assured of his Crowne and Kingdom at his time or the heire of his Fathers lands Here two most worthy doctrines doe offer themselues to our view 1. The excellencie of faith 2. The excellencie of a Christian mans estate The excellencie of faith appeares thus It makes a holy man assured certaine of his saluation by Christ Iesus The Church of Rome saith it is presumption in any man to thinke so vnlesse he haue an extraordinary reuelation but we learne from the Scripture that if a man haue true faith that is able to assure him of saluation For faith makes him an heire of true righteousnesse and of saluation thereby Now we know the heire is most sure and certaine of his inheritance what-euer hee gets or loseth he is sure of that But this righteousnesse and saluation by it is his inheritance therefore he may be and is by faith assured of it The Papists therefore doe wrong vnto this doctrine and derogaâ—e from the dignitie of true faith But this is their custome they will extoll any thing rather then that which the holy Scripture so much extolleth namely true faith For if they knew what it is trulie to know Christ and to beleeue in him by that faith which worketh by loue they would then know that faith makes a man heire of happinesse and therefore most assured of it Secondly here we may see the excellencie of a Christian mans estate he is not naked nor destitute of comforts but is heire of a glorious inheritance by meanes of his faith and a Christian mans inheritance is Christs righteousnesse Out of which we learne First that no man by any good workes done by or in himselfe can merit true and iustifying righteousnesse the Pharisaical Papists teach so but their conceit is here ouerthrowen by the doctrine of the holy Ghost For sauing righteousnesse is his inheritance which we know is alwaies gotten by the Father and descends from the Father to the Sonne as a free token of his loue And it were scornfull and absurd to see a Sonne offer to buy his inheritance of his Father it being against the nature of an inheritance to come any other wayes but by free gift from the Father to the Sonne therefore our righteousnesse that must saue vs being as wee see here our inheritance let vs resolue of it we cannot buie nor merit it Againe heere is sure and solide comfort against all the grieâ—â—s and crosses and losses of this world Gods children must needes haue their portion of afflictions in this life But here is their comfort they may lose their goods liuings possessions their good names their healths their liues but their inheritance standeth sure and firme and cannot be lost Let them therfore here learne not to grieue out of measure for a holy man may say thus to himselfe and that most truly My Father may frowne on me for my faults and chastice me for my sinnes but I am sure he will not disenherite me for I am heire by faith of Christs righteousnesse and I may lose many things but I shall not lose that Thirdly and lastly here must Gods children learne their duties They are heires to a godly and glorious inheritance and Christes righteousnesse is their inheritance therefore they must learne to set and settle all their affections on this inheritance For there is nothing in the world more worthy to be affected then a faire inheritance We must therefore first labour aboue all worldly things for this inheritance namely to be made partakers of this righteousnesse This is that pearle which wee hauing found must sell all we haue to
obey And thus much of the third fruite of the Patriarchs faith The fourth fruite of their faith followeth And confessed that they were strangers and Pilgrimes on the earth Heerein we are to consider diuers points 1. The Text saith They confessed that is they professed openly what they were and what their religion was and that not onely amongst themselues but before the face of Gods enemies and heathen men Gen. 23.4 Abraham tolde the people of the Land of Canaan that he was a stranger and a forrainer among them And when Iacob came before Pharaoh hee confessed that both his dayes the dayes of his Fathers were dayes of Pilgrimage Gen. 47.9 Now affirming so openly that they were strangers in those Countries they intimated a plaine deniall and dislike of the religion and idolatry of those heathen Countries and proclaimed themselues to be of another religion so that this is true which here is said of them that they made confession and profession of their estate and their faith and that to the enemies of God Hence we learne that we are not to be ashamed of that holy profession of Christian religion to which wee are called Our calling is to professe the Gospell and religion of Christ now to many it is a reproach ignominie but we must learn this special lesson by the example of these men that howsoeuer the world iudge of Christ and his religion yet we hauing entred into this holy profession and being called hereunto must neuer be ashamed of it much lesse denie or forsake the same In the primitiue Church it was a cōtemptible thing both among the Iewes Grecians to be a Christian to the one the Gospell was a stumbling blocke to the other a laughing-stocke 1. Corin. 1.23 And yet Paul professed openly that hee was not ashamed of that holy Gospell Rom. 1.16 And so it ought to be with vs we professe Christes religion and therefore wee must not be ashamed of it Some there be that knowe but little yet haue a good minde to religion but when they see some do nothing else but make a mocke and a iest of religion they are thereby daunted and held back from the open profession and embracing of it But if we looke to be saued by faith as these men were we must learne by their example not to be ashamed of the profession of Christianitie whereto wee are called but must followe this notable example of Abraham and the Patriarchs who were not ashamed nor afraid to testifie their profession among the Heathen whensoeuer any occasion was offered for whosoeuer is ashamed of Christ in this world Christ will be ashamed of him at the day of Iudgement be-his Father in the world to come Luke 9.26 To goe further These Patriarchs professe two things 1. That they were strangers 2. That they were Pilgrimes A stranger is one that hath his abode not in his owne but in a strange Country though he trauaile not And a Pilgrime is one that is going through a forraine Country to his owne home Abraham Isaac Iacob were strangers because they dwelt as strangers in Tents not in their owne Countries where they were borne but in that strange Country whither God had called them and they were Pilgrimes because they were alwaies ready to goe thence whithersoeuer GOD would call them and in all places wheresoeuer they were still they waited on God and sought to him for the kingdome of heauen Now this was not proper to these Patriarchs but is also common to all Christians that looke to be saued by the same faith for Dauid long after them cōfesseth vnto God Psal. 39.12 that he is a Stranger and a Pilgrime or soiourner with him as all his Fathers were And euen we also must followe their faith in the practice of this profession dwelling here on the earth we must testifie professe our selues to be both Strangers and Pilgrimes But how will some say shall we be answerable to this profession Answer For the practice hereof we must doe these 3. things 1. We must vse this world and the things therof as though we vsed them not 1. Cor 7.31 The temporall blessings we here enioy wee must so vse as though they were not ours but as strangers doe onely for the present occasion but we must not set our hearts thereon And the rather to perswade vs heereunto let vs consider the practice of these godly Patriarchs They had the promise of the Land of Canaan distinctly absolutely so as no man in the world hath more right to any thing that he possesseth then they had to this Land yet when they came into it they enioyed it and all things therein as strangers and possessed nothing but did euen buy ground to bury their dead in And so must wee vse the things that wee haue in this world for our houses we must vse them as Strangers doe an Inne and for our goods we must vse them as Pilgrimes doe other mens goods where they stay for a night we must so vse them alwaies as being ready and willing to leaue them the next morning or at any time when God shall call vs away Secondly we must cast off all things in this world that may any whit hinder vs in our iourney to the kingdome of heauen like vnto good trauailers who will carie nothing with them in the way but that which may further them to their iourneyes end and if any thing hinder them in the way they will cast it from them and rather lose it then be hindred from their home But what is that which is burdensome vnto vs in this our iourney to heauen This S. Paul sheweth when he saith 2. Tim. 3.6 that certaine simple women are laden with sinne Behold sinne is that that ladeth v◠and the Author to the Hebrewes calleth sinne the thing that hangeth on so fast and presseth vs downe Heb. 1◠1◠Therefore if we will be good trauellers and pilgrimes towards the kingdome of heauen wee must take heed of all sinne for that will hold vs downe that we cannot goe one step forward but will draw vs backeward vnto hell for the way is straite that leadeth vnto life and the gate narrow and few there be that can enter into it Math. 7.13 He that would come hither must come with an humble and pure heart for the gate will not suffer any that is laden with sinne to enter therein The prowd man whose heart is puffed vp with pride and the couetous man whose heart is enlarged with desire of gaine the ambitious man who i◠with childe with worldly pompe state and the luxurious and voluptuous man who fats himselfe with earthly and carnall pleasures all these are growen too big to enter into this straite gate But the meeke in spirit who lead an humble and innocent life these shall tread this path though it bee narrow and enter in at this doore though it be straite And therefore we must cast off
God would not be called in speciall manner the God of vnfaithfull men but rather would bestowe such a special fauour vpon Beleeuers but that fauour did God vouchsafe to these three Patriarchs therefore doubtlesse they liued and died in that holy faith In that it is said God was not ashamed to be called their God Here first we learn that God doth not vouchsafe his mercie equally to all men but some men haue more prerogagatiue in his fauours and mercies then others Kings make choise among all their subiects of some men whom they wil prefer to be of their counsel or guard to whom they will giue speciall countenance and dispence their fauours more liberally then to all Euen so God among all Abrabrahams kindred maketh choise of these three persons Abraham Isaac and Iacob to bestowe on them such speciall honour as he vouchsafed not to any of their fore-fathers afore them nor posterity after them No meruaile therfore though he bestowe not his speciall mercy vpon all seeing he dispenceth not his inferiour fauours vnto all alike And yet for all this he is no accepter of persons for hee onely is properly said to be an accepter of persons that preferreth one before another in regard of some quality in the person but God vouchsafed this honour vnto these three only of meere mercy and good will and not for any thing he respected in them This confuteth the conceite and errour of many men broached abroad in this age that God doth equally loue all men as they are men and hath chosen all men to saluation as they are men and hath reiected none for say they it standeth with equity and good reason that the Creator should loue all his creatures equally and this opinion they would build vpon the generall promise made to Abraham because that in him God said all the nations of the earth should be blessed Gen. 22.18 But we must vnderstand that All is not alwaies taken generally but sometime indefinitely for many and so Paul speaking of this couenant of grace in Christ saith The Lord made Abraham a father of many nations Rom. 4.17 where repeating the couenant recorded by Moses he putteth many for all Againe graunt that Abraham were the father of all nations and that in him All the kindreds of the earth were blessed Yet it followeth not that therefore God should loue all men equally alike for he may loue the faithfull of all nations yet not loue all men in all nations for in his bountifull mercy in Christ he preferreth some before others And this answer seems the better because we may haue some reason to thinke that God will saue of euery nation some but no ground to imagine he wil saue all of any nation much lesse all of euery nation 2. Here we may see that God honoureth those his seruants that honour him as hee saith to Ely the Priest 1. Sam. 2.30 Which is a point to be marked diligently for this God is the glorious king of heauen and earth yet he abaseth himselfe is content to be named by his Creature aduancing them by abasing himselfe to be called their God the God of Abraham Isaac and Iacob Where we may apparantly see rather then God wil not haue them honoured that honour him he wil abase himself that they therby may be honored Hence we may learn many things First that all that professe religion truly must inure themselues to go through good report and ill report and in all estates to be content for Gods honours sake as Paul saith I haue learned in whatsoeuer state I am therewith to be content I can be abased and I can abound euery where in all things I am instructed both to be full and to be hungry to abound to haue want Thus spake that holy man of God so must we all endeauour to say accordingly to practice And the reason is good because if a man honor God howsoeuer he be contemned or not regarded in the world yet God wil honour him esteeme highly of him that will proue the way to all true honour as it hath done euen in this world to all that tried it Secondly hence we learne which is the true way to get sound honor amongst men namely to honor God Good estimation in the world is not to be contemned for the Lord cōmandeth all inferiours to honour their superiours wherby he also bindeth euery mā to preserue his own dignity Now God honoureth them that honor him therfore the surest way to get true honour among men is this Let a man first lay his foundation well begin with God set all the affections of his heart thoughts on this To honor God Quest. How may a man honor God Answ. By forsaking the rebellious waies of sin vngodlines walking in the way of righteousnesse through the course of his life This doth God take to be an honour vnto his high Maiestie And when a man doth this vnfainedly then God will honour him euen among men so far forth as shal be for his good for God hath all mens hearts in his hād wil make them to honour those that honour him so S. Paul saith If any man therefore purge himselfe from these he shall be a vessell vnto honour not onely in glory eternall after death but also in grace and fauour with Gods Church This confuteth the opinion and condemneth the practice of many who would faine haue good report in the world and be spoken well of by all men but what course I pray you take they to come by this good name They doe not begin with God and lay their foundation by honouring him but they striue to please men whether it bee by doing well or ill they care not their onely care is to please all for that is their rule and resolution all must be pleased and because most men are ill they rather choose oftentimes to doe ill than they will not please the greater sort But he that beginneth to get honour by pleasing men beginneth at a wrong ende for by the testimony of the holy Ghost in this place the way to get sound approbation before men is first to beginne with God and to honour him Thirdly if God wil honour them that honour him then by the contrary consider what a miserable case many a man is in For those that dishonour God God will dishonour them againe as wee may see at large and very plainely in the example of Elie and his two sonnes for them that honour me saith the Lord vnto him I wil honour and they that despise me shall be despised 1. Sam. 2.30 And in Zacharie wee may reade that the man that by blasphemie theft or periurie dishonoureth God the flying curse of the Lord shall enter into his house and remaine in the middest thereof and consume it with the timber thereof and the stones thereof Zach. 5.4 And because Elie did more honour his children than
sonne into the world that whosoeuer beleeued in him should not perish but haue euerlasting life Now when we are in the extremitie of all temptations we must still hold fast this promise and venture our soules vpon the truth of it This was Abrahams practice for in this temptation Gods meaning was to trie Abraham and to see what he would doe Now Abraham hee holdes fast the promise and yet obeyes God though all the reason in the earth cannot tell how that promise and that commandement could stand together But this was Abrahams faith though I know not nor reason knoweth not yet God knoweth and therefore seeing I haue his commandement I wil obey it and seeing I haue his word and promise I will beleeue that also and neuer forsake it And euen thus must we striue to doe in al temptations whatsoeuer yea euen in those that come from Satan which are full of malice and all violence In our heart and conscience wee must still hold and beleeue the promise of God and this is euer the surest and safest way to get the victory ouer Satā To hold that Gods promise shal be performed though wee knowe not how but rather see the contrary And though in humane reasoning it bee a note of ignorance and want of skill to sticke alwaies to the conclusion and question yet in spirituall temptations and trialls this is sound diuinitie Alwaies to hold Gods promise and to sticke fast to that conclusion and not to follow Satan in his Arguments neither suffer him by any meanes to driue vs from it Further in that this fact of offering vp Isaac was onely Abrahams triall we may obserue that it did not make him iust before God but onely serued to proue his faith and to declare him to be Iust. And therefore whereas Saint Iames saith Iam. 2.21 That Abraham was iustified through workes when he offered his sonne Isaac vpon the altar His meaning is that Abraham did manifest himselfe to bee iust before God by offering vp his sonne and not that by this fact Abraham of a sinner was made iust or of a righteous man was made more iust For indeede good workes doe not make a man iust but onely doe prooue and declare him to bee iust Thirdly God gaue Abraham this commandement Abraham kill thy sonne but yet he concealed from him what was his purpose and intent herein for God meant not that Abraham should kill his sonne indeede but onely to trie what he would doe whether he would still beleeue and obey him or not Where we see that God who is trueth it selfe reueales to Abraham his will but not his whole will whence ariseth this question Whether it be lawfull for a man according to this example of God when he tels a thing to another to conceale his meaning in whole or in part For answer hereunto we must knowe there are two extremities both which must be auoided in this case 1 That a man must alwaies expresse all that is in his minde 2 That in some cases a man may speake one thing and thinke another speaking contrary to his meaning But this later is no way lawfull and the other is not alwaies necessarie Wee therefore must hold a meane betweene both to wit that in some cases a man may conceale his whole meaning saying nothing though they bee examined namely when the concealing thereof doeth directly stand with the glory of GOD and the good of his brother Thus godly Martyrs haue done for beeing examined before tyrants where and with whom they worshipped GOD they haue chosen rather to die than to disclose their brethren and this concealing of their mindes was lawful because it touched immediately the glory of God and the good of his Church Secondly a man may conceale part of his minde but that must bee also with these two caueats First that it serue for Gods glory Secondly that it bee for the good of GODs Church Thus did Ionas conceale the condition of mercy from the Niniuites when he preached destruction vnto them saying Within fortie daies and Niniuie shall be destroyed though it is euident by the euent that it was Gods will they should bee spared if they did repent But that Condition God would haue concealed because it would not haue beene for the good of the Niniuites to haue knowen it sith the cōcealing of it caused them more speedily and earnestly to repent But out of these cases a man being called to speake must declare the whole trueth or else hee sinnes greatly against Gods commandement forsaking the property of the godly Psal. 15.2 And thus much of the first impediment of Abrahams faith The second impediment to Abrahams faith is contained in these words Offered his onely begotten sonne We knowe that the loue of Parents descends to euery childe naturally but especially to the onely begotten vpon whom beeing but one all that is bestowed which when there are many is diuided among them And therefore in all reason this might greatly hinder Abrahams obedience That God should command him to offer his sonne yea his only begotten sonne But yet by faith hee ouercommeth this temptation breakes through this impediment and offers vp his onely sonne Where wee note that true faith will make a man ouercome his owne nature Loue is the strongest affection in the heart especially from the father to the childe euen his onely childe And a man would thinke it impossible to ouercome this loue in the parent vnlesse it were by death there beeing no cause to the contrary in the childe But yet beholde Abraham by faith subdued this speciall loue which he bare to his onely childe God himselfe testified of Abraham that his loue to Isaac was great Gen. 22.2 and yet by faith hee ouercommeth this his loue This point is carefully to be marked as declaring the great power of true sauing faith for if faith can ouercome created and sanctified nature then vndoubtedly the power thereof will inable man to ouercome the corruptions of his nature and the temptations of the world for it is an harder thing to ouercome our nature which wee haue by creation than to subdue the corruption thereof which comes in by transgression And hence such excellent things are spoken of faith it is called the victorie that ouercommeth the world 1. Iohn 5.4 And God is saide by faith to purifie the heart faith strengtheneth the heart Acts 15.9 And through faith we are kept by the power of God vnto saluation 1. Pet. 1.5 Is this the power of faith to ouercome nature and the corruptions thereof then howsoeuer religion be receiued and faith professed generally among vs yet vndoubtedly there is little true faith in the world for euen among the professours thereof how many be there that subdue the sinnes of their liues and suppresse the workes of their wicked nature surely very few Now where corruption beareth sway and sin raigneth there sound faith cannot be for if faith were sound in men it would purifie
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
mens constitution may help forward this feare yet many times it comes from an accusing conscience as a fruit of sinne And the way to remooue it is here to be learned namely to doe as Moses did that is labour to bee resolued of Gods presence with vs and prouidence ouer vs and this wil arme vs against al satanicall and foolish feare For if God be on our side who can be against vs to do vs harme Againe the Souldier by his place and calling ought to be a man of courage for els the state of his life and the thought of his enemies will much affright him Now how may he become courageous They vse to sound the drumme and trumpet for this ende and it must be granted they be good incitements prouocations vnto battell but when it comes to the point of danger these cannot giue heart Others vse against the battell to fill themselues with wine and to make thēselues valiant by strong drinke This indeede may make them senselesse and so desperate But the true way is to become Christian souldiers knowing and fearing God and with their bodily armour to bring also the shield of faith wherby their hearts may be assured that God hath called them to that fight that he is present with them to couer their heads in the day of battell This will make them to take heart and courage to themselues and to become truly valorous though by nature they be weake and timorous Thirdly who knows whether God will bring vs to this triall either to lay down our liues or forsake his truth for he may iustly take from vs these golden daies of peace for our ingratitude Now if such times come vpon vs what shall we doe Shall wee denie the faith of Christ God forbid But how shall we stand out in such a triall Surely we must follow Moses and labour to see him that is inuisible by faith This will make vs couragious and without feare in Gods cause remēbring this also that among those which are reckoned to goe downe to hell the fearefull man is one Reuel 21.8 who dares not stand to the truth of God but for feare of men denies it Let vs therefore now begin to settle our hearts in the assurance of Gods prouidence and protection that so when triall comes wee may be bold in the case of God Him that is inuisible That is God who is a most simple essence voyd of all composition or corporall substance for God is a spirit Iohn 4.24 and therefore inuisible and not subiect to mans senses But some will say God is said to haue head heart hands and feete with other parts of mans body and therefore he is visible Answ. The holy Ghost so speaketh in scripture of God by way of resemblance of him vnto man that we might the better thereby conceiue of his works for therefore are the parts of mans body ascribed vnto God in scripture that we might know he doth such workes by his diuine power as man doth by the parts of his body Man sheweth his strength and valour in his arme and by resemblance vnto man God is said to haue an Arme to note out his power and valiant actes And so God is said to haue eies because wee should conceiue that by his infinite wisdome he seeth all things more cleerely than man doth any thing at noone day with his bodily eies And so of the rest But Moses is said to talke with God face to face and to see his backe parts Exod. 33.11 23. Answ. This imports not that he saw the substance of God but onely that God did after a familiar manner reueale himselfe vnto him and in some resemblance shewe him his glory so farre forth as Moses was able to behold it for the text is plaine My face can not be seene There shall no man see me and liue vers 20. Here wee learne that when wee pray to God wee must not conceiue of him by any forme or image in our minds for so we make an idoll of God Quest. What then must we doe for how will some say can I pray to him and not thinke of him Answ. When wee thinke of God or pray vnto him wee must conceiue of him in our mindes as hee hath reuealed himselfe in scripture that is by his workes and by his properties wee must thinke in our mindes of an eternall essence most holy wise c. who made all things and gouernes them by his mighty power For euery image to resemble God by either to the minde or to the eie is a plaine lie making him visible who is inuisible as saith the Prophet Hab. 2 18 The image what profiteth it for it is a teacher of lies Which flatly ouerthroweth the opinion and practice of the Romish Church who resemble the true God euen God the father and the holy Trinitie in images what else doe they herein but make a lie of God But the Papists say they deuise no image to resemble God in but onely such whereby hee hath shewed himselfe as the scripture testifies as the father like an old man the sonne as he was incarnate and the holy Ghost like a doue Math. 3.16 Answ. Wee must not conceiue of those formes of an old man or of a doue to haue beene euer any images of the father or of the holy Ghost but onely signes and pledges for a time whereby those persons did then manifest their presence Now there beeing an expresse commandement against all representation of God by images not excepting those very shapes whereby it pleased God for a time to signifie his presence it must needes be idolatrous presumption to make any image of God or of the Trinitie And indeed God being inuisible as the text saith it is impossible to make any true image or resemblance of him VERSE 28. By faith hee ordained the Passeouer and the effusion of blood lest hee that destroyed the first borne should touch them IN the former verses the author of this Epistle hath shewed vnto vs the notable faith of Moses by two worthy acts 1 His refusing to be called the sonne of Pharaohs daughter 2 His departing out of Egypt Now here in this verse he commends his faith vnto vs by a third action which is the ordination or celebrating of the Passeouer This verse is the summe of the 12. Chapter of Exodus the effect whereof is this After that God had sent nine seuerall plagues vpon the Land of Egypt which were occasions to harden Pharaohs heart at last he sends Moses to certifie Pharaoh that vnlesse he would let the people go he would send a tenth plague which should bee more grieuous to them than all the former euen the slaughter of all the first borne in Egypt both of man and beast Yet Pharaohs heart was not softened neither did he let the people goe Therefore Moses departeth from him and according to Gods commandement assembles the Elders of Israel together and causeth them to kill euery
witnesse but rather be excepted against as altogether vnworthy and so would prooue a discredit to his friends cause a shame to himself so it is with vs in Christs cause if we professe in word deny indeed we discredit Christ and his profession shame our selues for euer And therfore we must be carefull not only in word and iudgement but in life conuersation to make a true constant confession of Christ and of his truth And thus much for the exhortation Now followeth the 2. point to be obserued in this verse namely the manner how Gods Church people may put in practice this worthy exhortation of the holy Ghost To be constant in the faith And this consists in three duties 1. They must cast away that which presseth downe 2. They must cast away that sin that hangeth so fast on or sin which so readily doth compasse vs about 3. They must run the race that is set before them with patience Whosoeuer in Gods Church either Iew or Gentile can performe these 3. things shall be able no doubt to follow the counsell of the holy Ghost cōtinue cōstant in the faith vnto the end Of these 3. in order The 1. thing then to be done is this We must cast away that which presseth down or thus Cast away the waight or burthen for so much the word in the originall signifieth euen that burthen which so presseth down the poore Christian that he cannot goe on forward in the course of godlinesse and Christianity By burthen or weight here we must vnderstand 5. things 1. The loue of this temporall life 2. Care for earthly things 3. Riches temporal wealth 4. Worldly honour preferments 5. Worldly delights and pleasures All these are things which lie heauy on mans soule as weighty burthens which presse it downe especially then when the soule should lift vp it self to seek heauenly things So in the Parable of the Sower riches pleasures cares for the things of this life are called thornes which choake the word of God in a mans heart and make it vnfruitfull And surfetting drunkennes are said to be things which oppress the heart and make it heauy And easie it were to shewe by many testimonies that all these fiue things do press down the heart especially then when it should be lifted vp in the seeking of heauenly things Now in this that these 5. things are waighty burdens we may learne first what is the cause that in these our daies euery where the Gospel of Christ being published preached expoūded takes so little place in mēs hearts whether we regard knowledge vnderstanding or affection and obedience For Gods word is a word of power mighty in operation how comes it to passe then that the ground is barren where it is cast why makes it not men learned religious Ans. Surely in euery place where the word of God is preached especially among vs these fiue things possess the hearts of men exercise all the thoghts of the minde and affections of the heart From whence it commeth to passe that after long preaching there is little fruit or profit either for knowledge or obedience for where the heart is pressed downe with the waight of these earthly things there the word of God can take no place nor bring forth fruit And this is generally true among vs though we heare Gods word from year to year and thereby might increase in knowledg obediēce if we would yet in many there is little shew of either and the cause is in these worldly cares which take place in our hearts For this is a most certaine truth that so long as our hearts are addicted to the greedy seeking after these earthly things honour pleasures c. so long will the ground of our hearts bee barren The good seed of Gods word may be sowen therein but little fruit shall come thereof saue briers and weeds which will increase our damnation Again whereas the loue of tēporal life care of earthly things c. are sore burdens pressing downe a mans heart from heauen to earth and making it heauy and sad and dead in regard of all spirituall exercises and contemplations Hereby we are taught oftentimes to giue our selues to eleuate and lift vp our mindes and hearts to God partly by meditation in his word partly by inuocation on his name and partly by thanksgiuing And to doe these things the better we must remember to set apart some speciall time euery day for this speciall worke so as we may say with Dauid Psal. 25.1 Lord I lift vp my heart vnto thee Dauid was well acquinted with this exercise and so was Daniel for both of them vsed this as we may read Psa. 55.17 Euening and morning saith Dauid and at noone wil I pray make a noyse And Daniel vsed to pray vnto God 3. times a day wherein he would heartily vnfainedly call vpon God with thanksgiuing And great reason we should do so for wee liue in this world wherein are innumerable waighty things which press down our hearts frō looking vp to heauen therfore we must often practice our selues in holy meditatiō prayer vnto God that so we may lift vp our soules vnto God from the things of this world To vse a fit cōparisō we know that those who keep clocks if they would haue the clock stil going must once or twice a day winde vp the plūmets which cause the wheels to go about because they are still drawing downward Euen so seeing our hearts haue plummets of lead which are worldly cares and desires to press them down from seeking vp to heauen we must doe with our hearts as the clock-keeper doth with his plummets winde them vp vnto God euery day for this ende must set apart some particular time to do the same in holy duties Why doth God command the 7. day to be sanctified and set apart from all bodily exercises worldly cares vndoubtedly it is for this end to cause men to eleuate their hearts from all wordly things to seeke the things aboue else if the minde should be alwaies pressed down with worldly cares it could neuer attain to heauēs ioys He that hath not cōsciēce on the Lords day to lift vp his heart to heauen by prayer and hearing Gods word with meditation theron cannot possibly haue any soundnes in religion nor his heart firmely settled on heauenly things Thirdly whereas the holy Ghost saith That the Hebrewes must cast away the weight that presseth downe Here wee are taught in what manner and how farre forth wee must vse the things of this life as riches honours and lawfull pleasures yea and all temporall blessings whatsoeuer namely so farre forth as they will further vs in the course of religion and in the exercises of godlinesse and vertue and no further But finding by experience that these temporall things be a burden vnto vs pressing vs downe and making vs vnfit for
home-borne traytor seekes to deliuer the heart into the possession of Satan and so to defraud God of his right Againe the heart is mans Treasury from whence come all actions good and badde now if it bee well kept and guarded the Lord will dwell in thy heart and thence will proceede the issues of life but if it bee left open for corruption to enter and take place then is it made an habitation for the diuell If a citie were besieged about by bloody enemies the inhabitants thereof would set watch and ward in euery place to keepe out the enemie so wee hauing originall sinne as a fierce enemie compassing vs about for to work our destruction some way or other must labour to haue our hearts guarded with a watch of grace that our corruption may not let in Satan there to dwell or to haue any abode But will some say how shall we get a watch that may thus keepe our hearts Answ. Wee must labour that the word of God may dwell plentifully in our hearts and there as the scepter of Christ to be held vp by the grace of faith ruling our wills and affections bringing into subiection euery thoght to the obedience of Christ. In such a heart Christ dwells who is stronger than Satan and here can neither corruption set open the doore to Satan nor Satan enter but all things are in safetie Also the actions that proceede hence shall be the issues of life beeing holy and pleasing vnto God And thus much of the second point The third duty to bee performed for our continuance in the faith is this Wee must runne with patience the race that is set before vs. In these words the holy Ghost borroweth a comparison from the games of men that did runne a race and thus we may conceiue it The race that the Holy Ghost propounds vs to runne is the race of Christian Religion the parties that must runne in this race are all Christians men or women high or lowe not one excepted the price and crowne for which we runne is euerlasting glory the iudge of the runners is the Lord himselfe who hath appointed this race vnto euery Christian in this life who also will giue the reward to euery one that runneth well In this comparison wee may obserue many good instructions First in that Christian religion is compared to a race We are taught that euery one that professeth religion must goe forward therein growing in knowledge faith piety and in euery grace of God He that runnes a bodily race must neither stand still nor goe backward for then then he shall neuer get the price but still goe forward to the race ende So must euery Christian goe forward in grace following hard towards the marke for the price of the high calling of God If wee care not for eternall life then we may take our ease and let grace alone but if wee tender our owne saluation wee must goe on in the graces of religion as a runner doth goe forward in his race This beeing wel obserued would rowze vp our drowzie Christians that make no progresse in religion Secondly this resemblance of Christianity to a race teacheth vs al to striue to go one before another in knowledge faith and holy obedience thus runners doe that run a bodily race Also in the world the manner of men is to labour and striue to goe one before another in riches preferment in fine apparell and in all bodily delights now shall men striue to bee first in these transitory things and shall wee neglect our duty about these spirituall graces wherein the more we excell the more acceptable wee are to God and shall bee more glorious in the world to come Thirdly seeing Christianity is a race wee must remember to be constant therein till we come to the ende of our faith euen the saluation of our soules It hath beene the manner of our people to turne in religion with the State and Time and yet to this day many thousands come to our assemblies that would turne to Popery if that abhomination should be set vp againe for say they It was a merry world when that religion was vp But this is not the property of good runners If wee would haue the crowne of life we must hold true religion constantly vnto the death Lastly like good runners we must minde our way and haue our hearts set vpon the ende of our race which is euerlasting life Each ordinary traueller is very inquisitiue of his way and all his care is to goe the neerest way he can to his iourneys ende Behold wee are trauellers and our iourney is to heauen we must therefore endeauour to goe the straightest way we can to come to life euerlasting neither must we make delaies in this way but vse all helpes to further vs herein for the matter is of great importance whereabout we goe Here some will say We like this well but true religion hath alwaies many enemies and fewe hearty friends besides if a man run this way hee must runne alone and suffer also many crosses and reproaches Answ. This is most true and therefore the holy Ghost addeth That wee must runne this race with patience We must not be discouraged because of these crosses and afflictioÌ„s but labour with patience to beare that part of affliction what euer it bee that shall light vpon vs in our iourney This is Christs counsell to his Disciples Luke 21.19 Possesse your soules in patience as if hee should say If you would saue your soules you must labour to beare all crosses that fall on you with patience In the parable Luk. 8.15 They that receiue the seed in good ground are they which with an honest and good heart heare the word and keepe it and bring forth fruite But how with patience Euery one that heares Gods word makes conscience thereof shall haue enemies to scoffe and mock and to afflict him which the diuell sets a-worke to hinder the growth of the word in his heart but must he therefore cease to bring forth fruite no hee must bring forth fruite with patience And so must we doe in the race of true religion for crosses afflictions and mockings will come but these stormes must not turne vs backe nay the more they beate vpon vs the more must we arme our selues with patience by which wee shall be able to beare them all And thus much for this third duty as also of the exhortation vnto Constancie in the faith after the example of all these godly Fathers FINIS The Printers Aduertisement CHristian Readers in most part of these printed Books yee shall finde the faults heereunder set downe already amended to your hands onely in some fewe of the Copies wherein they past vs vnespied they had neede to be corrected with your Penne viz. Page 160 line 20 sinne for sonne p 358 line 24 they iolly for the iolly p. 359 line 30 Ismael for Israel And in all the Copies there is a vvrong Title escaped in the Page 384 viz. Moses faith for Moses Parents faith Exod. 33.15 1. Cor. 10.6 Heb. 10.38 2. Cor. 5.7 1. Pet. 1.9 Gal. 3.3 2. Tim. 4.10 1. Ioh. 3. â—â— Heb. 6. 1. Pet. 1.7 Phil. 5.14 Luke 1.79 a Ier. 22.15 c. to the end b 1. King 11.11 1. Sam. 2.30 Psal. 37.4 Heb. 11.5 Verse 10. Verse 24. c. Heb. 12.39 The Coherence Verse 1. Math. 3.17 Acts. 4.12 Psal. 16.6 Math. 12.36 Gen. 1.31 Gen. 2.25 3.21 Iohn 1.3 Rom. 5.1 Apoc. 21.27 Chap. 12.24 Genes 4.10 Psal. 56.8 Habbak 2.11 Eccles. 10.20 Psal. 116.115 Luke 21.19 Reu. 6.10 2. Example Henoch Verse 5. 1. Cor. 15.20 1. Cor. 15.20 2. Kings Genes 3.19 Gen. 5.24 Verse 6 Genes 5.22 Amos 3.3 Gen. 17.1 Psal. 116.9 Genes 24.40 Genes 50.20 Genes 39.9 Acts. 15.9 Psal. 2. Micha 6.7.8 2. Timoth. 3.16.17 1. Timoth. 4.4.5 Deut. 17.17 18.19 Psal. 2. 1. Timoth. 3.2 c. Exodus 20. Math. 7.12 1. Cor 10.31 1. Cor. 14.26 1. Cor. 10.24 Gen. 22. Exod. 11.2 Math. 11.29 Iohn 13.13.14 15. Heb. 4.16 7.25 10.22 Psal. 10.11.12 13. Esay 36.18.19 c. Esay 28.15 Psal. 14.1 1. Iohn 2.23 Tit. 1.16 1. Timoth. 5.8 Malach. 3.14 Psal. 73.13 c Verse 17. Verse 1. Verse 28. Psal. 116.11 Verse 11. Verse 12. Psal. 31.19 Luke 16. Psal. 139. Iohn 8.41 44. Rom. 6.20 Psal. 17.14 Luke 16.25 Luke 4.6.7 Iohn 8.44 Gen. 3.4.5 3. Exsample of Noah Commaundements 3. 4. 1. Kings 6.15.16 1. Thess. 2.20.21 2. Cor. 12 2 1. 2. Cor. 2.15.16 2. Cor. 3.18 Deut. 32.33 Gen 18.19 Gen. 24.63 Ioh. 8.56 Gen. 12.8 â—2 9 33.10 1. Sam. 15.23 Isay 66.3 Prou. 30.8 Psal. 1.2 Luke 2.51 Phil. 4 11. Exod 20.12 2. Tim. 2 2â— Num. 21.8.9 Gen. 20.7 2. Chro. 32.31 1. Pet. 1.16 Leuit. 10.1.2 Iohn 3.16 Math. 8.9 Num. 6.23 Luke 24.50 Leuit. 19.31 Isa. 8.19.20 Math. 1. Gen. 33.3 Gen. 18.17.18.19 Amos 3.7 Luke 16. Isa. 6.11 Exodus 2.3 Exod. 2.3 1. Sam. 10.23 1. Sam. 16.12 1. King 8.3 Psal. 110.2 Psalm 16. Phil. 3.14 Math. 21.19 Gen. 18 3â— Philip. 1.10 Eccles. all ouer Titus 1.15 Math. 19.24 Dan. 5.1.3 Mat. 5. 1. Pet. 4.14 Mat. 19.29 Philip· 28 29. Math. 5.11 Exod. 3 1â— Exod. 11.8 Dan. 9. Psal. 42.11 Gen. 5.22 Gen. 39.9 Exod. 12.27 Exod. 23.18 Leuit. 3.4 2. Chr. 35.12 Exod. 12.13 1. Cor. 5.7 Math. 26.18 Luke 22.7 11. Math. 26.28 1. Cor. 10.4 1. Cor. 5.7 Luke 22.49 Numb 21. Verse 8. Isay 37.26 1. Cor. 10.4 Numb 20.11 Ezek. 9.4 Psal. 32.7 Exod. 14 11 12. Exod. 14. â—â— 2. Kings 9.35.36 Acts 12.23 Isa. 54.17 Genesis 17.2 and 18.18 Ephe. 6.16 Psalm 3.6 Iosh. 6.20 Ephe. 2.12 Gen. 17.27 Exod. 18 1â—.12 Iude 4. Deut. 29.19 20. Hebr. 12 1. Math. 1.5 Iosh. 2.20 Iosh. 29.10 11. Iosh. 2.11 Marke 10.17 Iosh. 6.22 Heb. 6.17.18 Ioh. 2.18 21. Gal. 4.22 Iudges 6.12.14.16 Math. 8.3 Gen. 14. 1. Iohn 3.7 Pro. 20.7 1. Cor. 6.9 Math. 7.12 â— Rom. 13.7 Ephes. 3.20 Psal. 21.3 Acts 12.4 Deut. 20.2.3 â— Kings 17. 2. Kings 4. 1. Cor. 15.20 Acts 17.28 Cant. 8.6 Exod. 32.32 Iohn 1.12 Heb. 4.2 Rom. 15.4 Exod. 14.20 Isa. 43.9.10 12 Dan. 6.10