words and promises God spake plainly and deceaued not Abraham and after at the time performed it So must we deale plainely and simply in our words and bargaines and thinke that to deceiue and ouer-reach by craftie words and double meanings and equiuocall phrases are not beseeming Christianity And we must make conscience of a lie else we are like the diuell and not God Also a Christian man must take heede what how and to whom he promiseth but hauing promised he must performe though it be losse or harme to himselfe if it be not wrong to God or to the Church or State Wrong to himselfe must not hinder him from performance Christian mens words must not be vaine they should be as good as bonds though I know it is lawfull and very conuenient in regard of mortality to take such kind of assurances Lastly Abraham had the promise his seed should bee so Gen. 15.8 And here we see it is so but he himself saw it not so that Abraham had the promise and we the performance So Adam had the promise of the Messias but wee see it performed The Patriarkes and Prophets the promise of the calling of the Gentiles but we see it performed See heere the glory of the Church vnder the New Testament aboue the olde This must teach vs to be so much better then they as God is better to vs then hee was to them and to excell them in faith and all other vertues of holinesse or else their faith and their holy obedience shall turne to our greater condemnation which haue had so farre greater cause to beleeue and obey God and so farre better means than they Which if it be so then alas what will become of them who come behinde them nay haue no care to followe them in their faith nor holinesse nor any duties of holy obedience Thus much for the Example of this holy womans faith and of the commendation thereof Now before he come to any more particular examples of faith the holy Ghost giues a generall commendation of the faith of all those ioyntly which are spoken of already VERSE 13. All these died in faith and receiued not the promises but saw them afarre off and beleeued them and receiued them thankefully and confessed that they were strangers and pilgrimes on the earth HItherto the Holy Ghost hath particularly commended the faith of diuers holy beleeuers Now from this verse to the 17. hee doth generally commend the faith of Abraham Sarah Isaac and Iaacob together yet not so much their faith as the durance and constancy of their faith Particularly the points are two 1. Is laid downe their constancy and continuance All these died in faith 2. That constancy is set fourth by foure effects 1. They receiued not the promises but saw them afarre off 2. They beleeued them 3. Receiued them thankefully 4. Professed themselues strangers and pilgrimes on the earth The first point touching these beleeuers is that as they begun so they held on as they liued so they died in faith All these died in faith The trueth of the matter in the words may be referred to all afore going sauing Enoch who died not yet he continued also constant in his faith and in that faith was taken vp but as for Abel and Noah they died in faith Yet I take it that principally and directly the holy Ghost intended no more than these foure I named and my reason is because the particular effects in this verse and the points whereby this their constaÌ„cy is amplified in the three verses followwing adoe all agree especially with these foure and not so properly with Abel or Noah so that I take he meaneth by all these all these men that liued in the second world since the flood All these died in faith that is in assurance that the promises made vnto them should bee performed in Gods good time These promises were principally these two 1. Saluation by the Messias 2. The possession of the Land of Canaan In this faith they died that is they held it through all asâ—aults and temptations to the contrary euen to the last gaspe and died therein In this their practice is commended vnto vs a most worthy lesson of Christianitie namely that wee must so liue that we may die in faith Many say they liue in faith and it is well if they doe so but the maine point is to die in faith There is none so ill but howsoeuer he liues yet hee would die well If hee would die well hee must die in faith For miserable is the death that is without faith And herein faith and hope differ from other graces of God Loue ioy zeale holinesse and all other graces are imperfect here and are perfected in heauen but faith and hope are perfected at our deaths they are not in the other world for there is nothing then to be beleeued nor hoped for seeing we then doe inioy all things but as they are begunne in our life at our regeneration so they be made perfect when wee die and they shine most gloriously in the last and greatest combate of all which is at the houre of death So that the death of a Christian which is the gate to glory is to die in faith Besides as life leaues vs death finds vs and as death leaues vs the last iudgement finds vs and as it leaues vs so wee continue for euer and euer without recouerie or alteration Now to die in faith is to die in an assured estate of glory and happinesse which is that that euery man desireth therfore as we all desire it so let vs die in faith and we shal attaine vnto it Saint Paul tels vs 1. Corinth 15.55 Death is a terrible serpent for he hath a poisoned sting Now when we die we are to encounter with this hideous and fearefull serpent He is fearefull euery way but especially for his sting that sting is our sinne and this sting is not taken away nor the force of it quenched but by true faith which quencheth all the fierie darts of the diuell Ephes. 6. If therefore wee would bee able to encounter with this great enemie in the conquering of whom who stands our happinesse and by whom to be conquered is our eternall miserie wee must then so arme our selues with faith that wee may die in faith for hee that dieth in faith that faith of his kils his sinnes and conquers death but he that dieth without faith death and sin seize on him and his sinnes liue for euer and his miserie by them Now if we would die in faith we must liue in faith else it is not to be expected For so these holy Patriarchs liued long in this faith wherein they died For their holy liues shewed plainely that they liued in that faith which the Apostle saith doth purifie our hearts Act. 15.9 Now if wee would liue in true faith the meanes to attaine it set downe by Gods word are these First wee must labour to get knowledge of
fiue foolish virgins did but get the oyle of grace into the vessels of our hearts Knowledge in the word is a coÌ„mendable thing but not sufficieÌ„t to make vs stand in the day of triall We therfore must labour for true sauing graces especially for this to haue our hearts rooted and grounded in the loue of God through faith whereby we are assured that God is our father in Christ and Iesus Christ our redeemer and the holy Ghost our comforter and sanctifier This assurance of faith will stablish our hearts in all estates come life come death wee neede not feare for nothing shall be able to separate vs from this loue of God in Christ Iesus And thus much of the coherence of this verse with the former Now to the words Others also were racked c. Heere the holy Ghost begins to propound the fruites of faith for which this last ranke of beleeuers are commended vnto vs. And they are not such famous exploites as the former but nine seuerall kindes of sufferings vnto all which wee must remember to apply this clause by faith from the 33 verse as thus Through faith they endured racking mocking and so for all the rest Out of these effects in generall wee may learne two things First a singular fruite of faith for which it is heere so highly commended in this last ranke of examples to wit that by it the childe of GOD is enabled to beare whatsoeuer the Lord shall lay vpon him The torments wherewith mans body may be afflicted are manie and terrible and yet be they neuer so many nor so terrible true sauing faith will make the childe of GOD to beare them all for the honour of Christ. The effects of faith before set downe were many and singular but vndoubtedly this strength of patience which it giueth vnder the greatest torments for Christes sake is one of the principall This Paul doth notably testifie in this profession Romanes chapter 8. verses 38 39. I am perswaded that neither death nor life nor Angelles nor principalities nor powers nor things present nor things to come nor height nor depth nor any other creature shall bee able to separate vs from the loue of GOD which is in Christ Iesus our Lord. Oh singular power of faith which so firmely vnites the beleeuer vnto Christ that no torments in the world no not all the power of Satan and his Angels can separate them asunder Question How doth faith worke this indissoluble power in cleauing vnto Christ Answere After this manner It is the property of faith to perswade the conscience of Gods loue and fauour in Christ and vpon this perswasion the heart begins to loue God againe Now by this loue doth faith worke and make a man able to beare all torments that can be inflicted for religions sake for Loue suffereth all things 1. Cor. 13.7 euen that loue wherewith one man loueth another how much more then shall this loue wherewith we loue God in Christ make vs to suffer any thing for his names sake Hence it is that loue is said to be strong as death and the coales therof are fierie coales and a vehement flame yea much water cannot quench loue neither can the flouds drowne it that is grieuous persecutions and torments cannot extinguish the same Nay such is the power of loue to GOD when it is feruent that it makes a man so zealous of Gods glory that if there were no other way to glorifie God than by sufferings the childe of God would rather yeeld himselfe to endure the torments of the damned than suffer God to lose his glory This wee may see in Paul Rom. 9.3 I would wish my selfe saith he to be separate from Christ for my brethren that are my kinsmen according to the flesh that is the Israelites meaning for the aduancement of Gods glory in their calling and saluation Such zeale likewise we may see in Moses for thinking that God should lose his glory if the Israelites were destroyed he prayes the Lord to pardon their sinne But if thou wilt not then saith hee raze me out of the booke which thou hast written This being the fruite of faith To make a man able and willing to suffer any thing for Christs sake we must heereby be moued to labour for true faith for tribulation may come nay some affliction will come on euery childe of God more or lesse Now without faith wee shall neuer be able to glorifie God vnder the crosse The iust must liue by faith in this estate Heb. 10.38 as here they endure racking burning hewing asunder c. and all by faith Secondly out of all these sufferings heere endured by faith note the minde and disposition of vngodly men towards Gods Church and people they are most bitterly bloudily bent against them for here they put in execution vpon Gods children whatsoeuer cruelty the diuell could suggest into their hearts And this hath beene their disposition and behauiour not onely before Christes incarnation but also euer since as may appeare by the manifolde strange tortures deuised against Christians in the Primitiue Church and both then and since inflicted vpon them Beholde it in the Church of Rome especially in their late Inquisition whereby beside the cruell racking of the conscience by vniust inquiries they put the Protestants to most cruell torments The consideration of this cruell disposition in the wicked against the godly is of speciall vse First it proues vnto vs that the religion which by Gods mercy we professe contained in the bookes of the olde and new Testament is no politique deuice of man but the sacred ordinance of the euerliuing God For if it were the inuention of man it would so fit their humour and accord with their nature that generally it would be loued and embraced and not one of an hundred would mislike it But we see it is generally detested This Sect is euery where spoken against Acts 28.22 naturall men reiect it and persecute it and the professours of â—t vnto the death This they doe because true religion is contrary to their nature as light is to darknesse and condemnes those wayes and courses which they best like of This reason shall iustifie true religion to be Gods owne ordinance euen to the conscience of the worldly Atheist his diuellish malice against it proues Gods diuine truth to be in it Secondly doe the wicked hate the godly because of their religion and profession then on the contrary wee must learne to loue religion because it is religion and the professours of it for their professions sake This is Christs instruction to loue a disciple because he is a disciple Mat. 10. Indeede wee must loue all men but especially those that embrace the Gospell of Christ and be of the housholde of faith for all such are brethren hauing one Father which is God and brethren ought to loue one another But alas this lesson is not learned for the world generally is giuen to mocking and scoffing
The same Dauid coÌ„fesseth Psal. 39.12 He is a stranger before God a soiourner as all his Fathers were therupon desireth God to heare his prayer hearken to his cry not to keep silence at his teares as though he had said Inasmuch as I soiourne with thee thou art to heare my complaint For as a Soiourner cares nor lookes for nothing but depends on them for all things with whom he soiournes so must we cast all our care on God for he careth for vs he is our Landlord wee are his Farmours and Tenants wee hold the earth from him by no lease for yeares but at his will and it is lent vs let vs therefore but haue care to please this our Landlord and care for nothing Fiftly wee must giue continuall thankes and praise to God for his good blessings wee receiue in this world for all are his and wee are but strangers Thus did all Gods Saints in olde time Iacob Hee was lesse then the least of Gods mercies But especially there is one memorable example of Dauid and the Church in his dayes 1. Chronicles 29.13.14.15.16 When hee had prepared abundantly for the building of the Temple hee prostrated himselfe before God and in his owne name and the peoples saide thus Riches and honour come of thee therefore our God wee thanke thee and praise thy glorious name But who am I and what is my people that wee should offer vnto thee for all is thine and of thine owne haue wee giuen thee for wee are strangers before thee and soiourners as all our Fathers were Thankfulnesse beseemes all men especially strangers Therefore as Pilgrimes doe thankfully accept the fauours shewed them in a strange Country So must we all the blessings God giues vs in this world where we are but strangers Sixtly and lastly we must hasten to the kingdome as a Pilgrime doth to his iourneyes end or to his owne Country and till he can is alwaies thinking of it and sighing after it So must we who are not dwellers but soiourners in these houâ—es of clay long after heauen and as S. Paul saith he did coâ—et to remoue from hence and to dwell with the Lord. Strangers â—re not to take such pleasure in foraine Countries as to forget their owne So Christians must not be so in loue with this world as to forget or neglect the world to come If they do â—hey are vnworthy of it and shew themselues not strangers â—s Abraham here was but men of this world who haue their â—ortion in this life Psal. 17.14 In performing these six actions men shew themselues â—rangers in this world And thus must we doe euen in the â—idst of all worldly prosperitie if wee looke â—uer to enioy the glory of a better And thus doing we shall be children of faithfull Abraham who dwelt in the land of Canaan as in a strange Country As one that dwelt in tents The second point for the manner how Abraham dwelt in Canaan is that he built himselfe no houses nor made Orchards or Gardens but dwelt in tents or tabernacles which were such houses as now are vsed in warre and are yet called by the same name Tents or Pauilions whose matter is not wood nor stone but cloth stuffe or skinnes and are easily reared and soone taken downe and when a man departeth he may cary his house with him That Abraham did thus appeares in the Stories written of him He came to Bethell and there pitched his tent Gen. 12.8 and Gen. 13.18 he remoued his tent and 18.1 God appeared vnto him as he sate in his tent dore and 18.9 being asked where Sarah was answered shee is within in the tent and these tents are called his place Gen. 18.33 and his house 24.2 Out of all which places it is plaine that he dwelt in tents and that not onely at his first comming when he had not time to build him an house but euen all the dayes of his life after his comming into the land of Canaan But why did Abraham dwell in tents and not in houses was it because then there were no houses Not so For there were Cities built euen afore the floud Gen. 4.17 Cain built a Citie no meruaile therefore if there were many after as Sodome and all her sisters And though it appeares not they digged into the earth for naturall stone yet had they Bricke which they made themselues Genesis 11.3 and surely the world which built the huge tower of Babell Gen. 11. would not stick to build themselues houses Nor can it be said that those Cities Sodome Gomorrah and the rest were nothing but a multitude of Tents together For we read Genes 19.3 that Lot dwelling in Sodome receiued 2. Angels into his house and in the 4. verse that the Sodomites came and enuironed his house round about to take them thinking they had been men and when Lot refused to deliuer them that they pressed sore vpon the house to haue broken vp the doore but all this might haue bin spared if it had bin nothing but a tent which a childe may cut in peeces with a knife It is manifest then that there were houses in those daies Why then did Abraham build none was it because he was poore could not Nor so for contrariwise Gen. 12.5 Hee carried with him from his owne countrey all the substance he possessed And what that was is particularized Gen. 13.2 He was very rich in cattell in siluer and in gold His riches were both great of the best So theÌ„ he could but would not But why would he not Was it vpon a prowd humour or in a conceited singularitie because he would not bee like other men but haue a singular way of his owne No Abraham was none of those who allow nothing but that that is done of themselues and who thinke nothing good if it be ordinarie for he was a holy man and famous for his faith So then none of these were the reasons of this his so doing The reasons then why Abraham and other holy Patriarchs vsed to dwell in tents and not to build them houses were of two sorts Ciuill and Holy The Ciuill or Politicke respect that they had was this They holding themselues Gods seruants did depende on his word and therefore did submit themselues to goe vp and down the world whither soeuer God did call theÌ„ Being then to remooue euery day they knew not when nor whither it was therefore both the fittest and cheapest to dwell in tents which were soone pitched vp and soone taken downe Neither neede it to seeme strange that they could liue for cold in those poore thin tents all the yeare long for the country and climate there was alwaies temperate enough for cold and rather inclining to too much heate The Holy or religious respect was this They held theÌ„selues but strangers vpon earth therfore would not build themselues cities or houses as looking or caring to liue vpon earth but dwelled in tents as seeming desirous
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
the way walke in it Our Elders obayed this commaundement of the spirit and walking in this way found the end of it euerlasting life If we would attaine the same end of the iourney we must walke the same way But the world will say this is a needlesse exhortation for we walke this way we deny our selues and looke to be approued of God onely by Christ but it is strange to see how men deceiue themselues Can a man walke in a way and not leaue marks steps behind him euen so he that walks in this way follow him you shal see steps of his continuall dying vnto sinne liuing vnto holinesse insomuch that a man that followeth him marketh the course of his life in this way may euidently say See where hee hath cast off left behind him this that sin see where he hath taken vp caried with him these those vertues graces of God Marke here is a print of his faith here is a print of his hope here are prints of his loue And thus may a child of God be followed traced all the way to heauen euen vntil he come to his death which is the gate of heauen How mightily theÌ„ are they deceiued which think they haue walked all their liues in this way and yet there is not one step to be seene for assuredly this way is so beatâ—n and troden that no man euer trode in it since the world began but he left behind him manifest visible steps that all men that would looke at him might see he had gone that way As therfore we all desire to come to heauen as we professe we walk in the way thither so let vs be as carefull to leaue behind vs our steps namely tokens prints of our faith our hope and loue which if we do then mark the excellent vse of those steps 1. They testifie vnto all that see them that we walked the right way to heauen and secondly they wil serue for marks directions for theÌ„ that shal walke in the same way after vs. By the 1. we shal leaue an honorable testimony of our selues behind vs by the 2. we shall moue other to magnify gods name to whoÌ„ our steps haue bin marks directions helps furtherances in the way to heauen Secondly for what were these Elders approued for their faith for nothing else Amongst these Elders Sampson was wonderfull in strength Salomon in wisedome Ioshua in courage Moses in learning many of them in the honour and pompe of the world in beauty riches and other externall gifts and the most of them all in long life yet not for one or all of these are any of them saide to be regarded of God but it is plainely said that for their faith God did approue them Here then learne what is the thing amongst all things that must make vs acceptable vnto God euen this To deny our selues and to rest vpon the mercy of God in Christ this wil do it nothing else Hast thou streÌ„gth so had Golias as wel as Sampson hast thou beauty so had Absalom as wel or more theÌ„ Dauid hast thou wisdom so had Achitophel thogh not like Salomon yet aboue ordinary men hast thou riches Esau was richer theÌ„ Iacob hast thou liued long so did Cain Ismael as wel as Isaak hast thou many childreÌ„ so had Ahab as wel as Gedeon hast thou learning the glory of nature so had the Egyptians as well as Moses for there Moses learned it All these thou maist haue yet be a vile person in the sight of God so far from being approued of God as that he wil not vouchsafe vnlesse it be in his anger once to regard or looke at thee hast thou therefore any of those outward gifts it is not to be contemned it hath his vse thanke God for it and and vse it well and vse it so as by it thou maist be approued amongst men but stand not to it before God for though it be wisedome or learning or neuer so excellent a gift it cannot purchase the fauour acceptation of God but true faith is able to please God both in this life and especially at the day of Iudgement This doctrine first confuteth the error of some grosse Papists who hold and write that many Philosophers for their good vse of the light of Nature for their deepenesse of learning and for their ciuill liues are now Saints in heauen a most manifest and shamefull vntruth and here as manifestly confuted for was Salomon not accepted for all his wisedome and shall Socrates was Moses not accepted for all his learning how then should Aristotle if faith made all of them accepted and nothing but faith how is it possible they should be accepted which neuer heard of faith nay I say more If many a man that liueth in the Church as deepe it may be in humane learning as they and of great knowledge also in the whole doctrine of Religion which they neuer knew and yet could not nor euer shall be accepted of God onely for want of this sauing faith How absurd is it 〈◊〉 imagine saluation for them which neither had sparke of faith nor knowledge of Christ Let vs theÌ„ hold that as there is no name whereby to be saued but onely the name of Christ so no meanes to be saued by that Christ but onely faith euen that faith for which these Elders were accepted of God Secondly this excellencie of faith aboue all other gifts shewes the vanity of the world so carefull earnest in seeking honour riches credit wisedom learning all which can but make them esteemed and approued to the world and so carelesse and negligent in getting true faith which will both approue a man vnto the world and make him honorable in the eyes of the Lord God Thirdly by this doctrine the Popish doctrine is iustly condemned which teacheth that a man is iustified by his works and that faith is not the most excellent of Gods graces Here we are taught other diuinitie for that for which a man is accepted by that he is iustified But for their faith onely were they accepted therfore iustification is only by faith Againe that which makes a man accepted of God that must needs be the most excellent thing of all For God which is goodnesse it selfe regardeth that that is the best but God esteemed theÌ„ only for their faith therfore it is the chief of all graces of God in regard of making a man accepted of God Fourthly here is a patterne and president for Gods children how to bestow measure out their loue estimation in the world God loued Salomon more for his faith then for all his glory and wisedome and esteemed more of Moses for his faith theÌ„ for all his learning So deale thou with thy wife thy child thy seruant thy friend with all men Hast thou a wife neuer so beautifull louing honest thrifty neuer so toward
and obedient a child a most wise trusty seruant a friend for faithfulnesse like thine owne soule These are indeed much to be esteemed yet thinke not thy selfe in a paradise wheÌ„ thou hast such for there is a greater matter behind then all these Looke therfore further Is thy wife thy child thy seruant thy friend endued with sauing faith that is worth more then all the rest that is it which makes them beloued of God Let that therfore make them best beloued of thee and that which makes them so honourable before God let that make them most honourable and most esteemed of thee So in all men loue that in a man best which God loueth and so thou shalt be sure not to lose thy loue Esteeme of a man not as the world esteemeth not according to his strength beauty high place or outward gifts but as God esteemeth him namely according to the measure of sauing faith which thou seest in him for is not that worthy of thy loue which hath purchased the loue of the Lord God himselfe Fiftly here is comfort for all such seruants of God as hauing true faith yet are in base estimation for worldly respects some are poore some in base callings some deformed in body some of meane gifts many in great distresse and misery all their liues most of them some way or other contemptible in the world Yet let not this discomfort any child of God But let them consider what it is that makes them approued of God not beauty strength riches wisdom learning all these may perish in the vsing but true faith if then thou hast that thou hast more then all the rest If thou hadst all them they could but make thee esteemed in the world but hauing true faith thou art esteemed of God and what matter then who esteemes thee and who not This crosseth the corrupt censure of the world who more esteem a man for his outward gifts and glory of riches or learning then for sauing graces Let Gods children when they are â—based contemned mocked and kept from all place and preferment in the world Let them I say appeale from this vniust iudgement to the iudgement of God and be coÌ„forted in this that though they want all things without them that should make them esteemed in the world yet they haue that within them for which God wil esteeme approue and acknowledge them both in this world and in the world to come And they haue that that will stand by them when strength and beauty are vanished when learning riches and honour are all ended with the world Thus much of the second doctrine 3. In that our Elders by faith obtained a good report Here we learne the readiest and surest way to get a good name A good name is a good gift of God Eccles. 7.3 It is a pretious ointment it is a thing that all men would haue These Elders had it and they haue laide vs downe a platforme how to get it and it is this 1. Get into fauour with God please him that is coÌ„fesse thy sins bewaile them get pardon set the promises of God in Christ before thee beleeue theÌ„ apply them to thy selfe as thine owne be perswaded in thy conscience that Christ did all for thee and that he hath purchased thy acceptation with God Thus when thou art assured that God approues of thee God can easily giue thee a comfortable testimony in thine owne conscience and hee can moue the hearts of all men to think wel and open their mouthes to speake wel of thee for he hath the hearts of all men in his hand And therfore those that are in his fauor he can bend the hearts of all men to approue theÌ„ yet this must be vnderstood with some cautions 1. God wil not procure his childreÌ„ a good name amongst all men for then they should be cursed for Luk. 6.26 Cursed are yee when all men speake well of you But the Lord meaneth that they shal be accepted haue a good name with the most with the best For indeed a good name as all other graces of God cannot be perfect in this life but they shal haue such a good name as in this world shall continue and increase and in the world to come be without all blot for sin is the disgrace of a man therefore when sin is abolished good name is perfect 2. God will not procure all his children a good name nor alwaies for a good name is of the same nature with other externall gifts of God sometime they are good to a man sometime hurtfull to some men good to others hurtfull Euery one therefore that hath true faith may not absolutely assure himselfe of a good name but as farre forth as God shall see it best for his owne glory and his good 3. The good name that God wil giue his children stands not so much in outward coÌ„mendation and speaking wel of a man as in the inward approbation of the consciences of men They must therfore be content somtime to be abused mocked slandered yet notwithstaÌ„ding they haue a good name in the chief respect for they whose mouthes do abuse condemne theÌ„ their very consciences do approue them Out of all these the point is manifest that God will procure his children a good name in this world as far forth as it is a blessing and not a curse and that because they are approued of him and by faith iustified in his sight for so to be is the onely way to get a good name For in reason it stands thus that those who are in estimation and good name with the Lord himselfe much more will God make them esteemed and giue them a good name with men like themselues Hence we learne first that the coÌ„mon course of the world to get a good name is fond wicked and to no purpose They labour for riches preferments honor wisdom learning by them to get estimatioÌ„ in the world yea many abuse these blessings in vaine ostentation to encrease their credit and name with men And in the meane time sauing faith is neuer remembred which must procure them a good name with God This is a wrong course first we must labour to be approued of God and then after the good name with God followeth the good name in the world He therefore that labours for fauour with men and neglects the fauour of God he may get a good name but it shall proue a rotten name in the end Prou. 10.7 The memoriall of the iust shall be blessed but the name of the wicked shall rot The good name of the wicked is rotten 1. Because it is loathsom stinking in the face of God though it be neuer so glorious in the world 2. Because it will not last the wearing out but in the end vanisheth and comes to nothing vnlesse as a rotting thing leaues some corruption behind it so their good name in the end being vanished leaues infamy behind
deuoure the lesse Dogges will eate diuerse kindes of creatures if they can come by them These things are manifest and some of them be common sports in the world Now whence comes this feareful disorder in nature that one creature should deuoure another came it from the creation was the world ordained in this state that one creature should eate vp another the greater feed vpon the lesse no but sin brought this cōfusion our sin caused this pitiful massacre of all creatures one by another Let vs therfore at these sights be humbled for our sinne which caused so fearefull a disorder when thou seest thy Hawke flie so fiercely and so cruelly murder a seely bird thy Hound the Hart Hare or Connie then as God hath giuen thee leaue in good order measure and manner thus to deale with the creatures and therefore thou maist take delight in it so withall make this vse of it Whence comes this it was not so from the beginning When sinne was not in the world these would all haue lodged in one cage and cabbin and one neuer haue offred to haue eaten another my sinne caused this iarre and this disorder betwixt these two creatures This should humble a man because of his sinne and restraine his life frō too much liberty and his affection from too much delight in these kind of pastimes Againe when we see the cruelty of the Foxe the Wolfe the Beare toward the sheepe and other creatures Blame not too much the cruelty of the beasts for this was not in them at their creation but thy sinne made them thus cruell one against another Turne then into thy selfe and be ashamed of it and blame not so much the cruelty in them as thine owne sinne which caused it in them Againe some creatures are vnperfect some in parts of their body some in some senses and some are loathsome vgly to behold and some are venomous and hurtfull to the world Whē thou seest it consider whence is this They were not thus created for God ordained that is made all creatures in perfect order But this comes from thy sinne enter into thy selfe and acknowledge this and be humbled for it and do not so much contemne this creature for his imperfection nor loath him for his deformity nor hate him for his venome as contemne and loathe and hate thine owne sinnes which were the cause of all these Lastly some take great delight in faire buildings make no vse of them but for delight and pleasure but if they cōsider wel they haue no such cause it was not so at the creation Adam in his innocencie had a more sumptuous Palace ordained for him namely the Paradise of heauen and earth and yet trees were not cut in pieces nor the earth had her stones rent out of her bowels for the building of it Thy sinne it was that destroyed this Palace and sinne hath caused the necessitie of these buildings How then canst thou glory in thy buildings wilt thou glory in thy shame Canst thou be proud of these when thy sinne bereft thee of a better As therefore thy house is a comfort strength security and delight vnto thee so adde this one vse also let it in this consideration be a cause to humble thee for thy sinne The disorder that sin hath brought into the world might be shewed in more particulars but these may suffice being those of whom we haue most common vse and therefore do most commonly abuse To conclude this point I say vnto all men Doest thou see what disorder is now in the world in thy apparell meate recreations buildings Seest thou the confusion vanity corruption of all creatures the variance dissension and hatred of creatures amongst themselues Canst thou see all this and either not regard it at all or else take delight in it This is a cursed and abhominable delight If a rich man should consume all his wealth or throw it all on heapes and then desperately set his house on fire hath he any cause of ioy to see this If he sit still at this you will say he is senselesse but if he laugh at it he is madde So God created man rich in all blessings put him into the Palace of the world garnished this house of the world with exceeding beauty his meate his apparell his recreation his house were all excellent and glorious he made all other creatures amongst which there was nothing but concord loue agreement vniformity comelinesse and good order Now man by sinne fell by his fall not onely spent all his riches that is defaced the glory of his owne estate but also set his house that is the world on fire that is defaced the beauty of heauen and earth brought confusion corruption vanity deformity imperfection monstrous disorder on all creatures set all the world together by the eares one creature at variance and deadly hate with other so that one creature doth fight teare wound destroy and eate vp another O cursed damnable sinne of man that hath so shamefully disordered that heauenly order wherein God created all things at the beginning◠and miserable men are we which can sit still see this and not be moued but if we reioyce and delight in it certainly then a spirituall madnesse hath bewitched our soules Let vs therefore stirre vp our selues and looke about vs and seeing all the world on a fire about vs namely flaming in contention hatred and all disorder let vs for our parts seeke to quench it which because wee cannot therefore lament and bewaile it but much more lament and be humbled for our sinne which kindled this fire of disorder in the world Hitherto of the manner of the Creation By the word of God The third point is by what means The Text answereth the world was ordained in that excellent order by the word of God By this word is meant 1. Not any vocall word as if the Lord should speake vnto the creatures Nor secondly the substantiall word of the Father the second person although I confesse that by him were made all things Yet I take it it is not so meant in this place but rather as Moses doth Gen. 1. when he saith that in the creation God said It is in both places a comparison taken from a Prince who bids his seruants doe this and they doe it presently The Lord in this place is like a Prince he hath his word whereby he commaunded the world to be made That word I take it is his will for Gods willing of any thing is an effectuall commaunding of it to be done yea it is the doing of it for his willing of a thing to be is more then all the commaundements of all men in the world For if he doe but will it the thing is done what euer it be whereas all the world may commaund and yet it is no neerer From hence I take it this is manifest to be the surest sense for this place God willed the being
though they all haue their seuerall commendations in the word Yet of none of them all is it saide in the whole Scripture as it is heere said of faith that without it it is impossible to please God And no meruaile for it is the roote and ground of all other graces and giues them their life and being for therefore doth a man feare God therefore doth he loue God therefore is he zealous for Gods glory because hee beleeueth that God loueth him in Christ the redeemer Now then if faith be thus necessary then it followeth that those that liue in ignorance and so haue no sound faith but a foolish presumption are in a miserable case for how-euer they may flatter themselues with conceites of their deuotions and good meanings and good intents it is faith with which they must please God and nothing can without it It stands them therefore in hand to lay-off ignorance and presumption and labour for a sound and sauing faith and that will bring them to the fauour of God And againe as for such as haue receiued grace to beleeue seeing faith is of such necessitie and that they hauing faith must needes haue knowledge they therefore must looke and examine by their knowledge whether their faith be a sound faith or no for herein many that haue knowledge deceiue themselues and thinke they haue true faith when they haue not Now if any man would knowe whether his faith be sound and sauing or no It is knowne by this If it purifie the heart for so saith S. Peter That God by faith did purifie the hearts of the profane and filthy Gentiles If then thy faith doe not purifie thy heart and cleanse thy life and cause thee to abound in good workes it is no sound nor sauing faith it is but a generall faith it is but an historicall knowledge and cannot saue the soule hee therefore that vpon examination of his heart and life findeth his faith to be such let him not content himselfe but turne his generall faith into a sauing faith which in this world will purifie his heart and at the last day will saue his soule And this must euery man the rather doe because what knowledge or what other gifts of God soeuer any many hath without faith in Christ all are nothing for it is faith that seasoneth them all and makes both them and the person himselfe to please God Secondly if it be impossible without faith to please God then here wee see the fond and foolish hypocrisie of the world who will please God by other meanes some thinke if they be glorious in the world either for their wealth or their wit or their honour or their authority or their learning they presently bring themselues into a fooles Paradise and because the world makes account of them and they please themselues therefore they thinke it certaine they must needes please God But alas though all the world admire them and they be neuer so farre in loue with themselues He that sits in heauen laugheth them to scorne For not all the pompe and glory nor all the millions and mountaines of gold in the world can please the Lord for one of the least of their many thousand sinnes wherewith they haue prouoked him Let these men aske Nabuchadnezzer if his pompous pride or Achitophel if his actiue head and crafty wit or Absalom if his golden lockes or Iezabell if her painted face and courtly attire or Naball if his flockes of sheepe or the Philosophers if their naturall learning if all of these or any of these did euer please God Nay alas they all haue found and felt that without faith it is impossible to please God Thirdly it is the opinion not of the Turke alone in his Alcaron but of many other as ill that euery man shall be saued by his owne religion if he be deuout therein be hee Turke Iewe or Christian Papist or Protestant But this is a ground and rule of Atheisme and appeares here to be most false for no saluation without pleasing of God and without faith it is impossible to please God therfore no religion can saue a man but that which teacheth a man rightly to beleeue in Christ and consequently to please God But euery religion teacheth not to beleeue in Christ some not at all and some not aright and therefore it is impossible for such a religion to saue a man Againe be a man what hee can be vnlesse he be within the couenant of grace he cannot be saued But hee cannot be within the couenant but by faith therefore no man can bee saued by any meanes but by true faith nor in any religion but that which teacheth true faith Here therefore not onely Turkes and Iewes are excluded but this also sheweth many Papists and many carnall Gospellers in our Church how short they come of that religion which must saue their soules For this is the conceite of the most men that if they doe some good workes which carie a faire shew to the world as liberality to learning or charity to the poore straight they thinke they haue leaue to liue as they list and God is bound to forgiue their sinnes and to giue them heauen and this they imagine though they knowe not what it is to beleeue in Christ or to repent of their sinnes One of this religion came to the Prophet Micha in his dayes and asked him this question vttring that plainely which all such men thinke in their hearts Wherewithall shall I come before the Lord and bowe my selfe before the high God shall I come before him with thousands of Rams and tenne thousand riuers of oile Hee makes the question and would faine make answere himselfe nay hee goeth further and offers more Shall I giue my first borne for my transgression and the fruite of my body for the sinne of my soule But the Prophet answers him shewing him his follie and how little God regards such workes without a contrite heart Hee hath shewed thee O man what is good and what the Lord requireth of thee Surely to doe iustly to loue mercie to humble thy selfe and walke with thy God Marke how that answere fits this example of Henoch Hee pleased God he walked with God and was taken away So answereth the Prophet if thou wouldest please thy God and come to heauen by his fauour neuer stand vpon thousands of Rams and Riuers of oile vpon thy gay and glorious workes but humble thy selfe and walke with thy God No walking with God saith Micha no pleasing of God what is it but all one as if hee had said Without faith it is impossible to please God Here then is no disallowance of good workes but of workes without faith and true repentance which though they be neuer so faire and flourishing yet is it impossible that without faith they should please God Hereby it is also manifest that all the vertues of the heathen and the workes of such men as either knowe
not Christ or knowing him acknowledge him not their onely Sauiour or acknowledging him doe not truely beleeue in him with such a faith as purifieth their hearts are nothing else but as the Fathers called them splendida peccata gilded and glittering drosse and beautifull deformities And how-euer this seemes harsh yet it must needes bee true seeing without faith it is impossible to please God And here also the vanity of some Popish Writers appeares who presumptuously make some Philosophers Saints whereas they should first haue shewed that they beleeued in Christ and then wee would beleeue and teach it as willingly as they but else if they had had all the learning and all the morall vertues in the world this must stand for a truth Without faith it is impossible to please God Lastly here wee learne that the word of God registred in the holy Scriptures doth containe in it sufficient direction for all the actions and duties of a mans life for without faith no man can please God And if no man then no mans actions can please God which are not of faith for whatsoeuer is not of faith is sinne Romanes Chapter 14. verse 23. If therefore mens actions must proceede from faith then consequently must they haue their ground warrant from the word for faith and the word are relatiues and the one dependes vpon the other No faith no word to bind no word no faith to beleeue But all actions that please God must bee done in faith therefore all actions that please God haue some ground and direction in the word of God without which word of God there can be no faith And this is true not onely in holy actions but euen in the common actions of mens liues and lawfull callings This is a principle which we must firmely beleeue and receiue And beside this argument here It is also proued by the euident testimonies of the holy Ghost S. Paul to Timothie All Scripture is giuen by inspiration of God and is profitable to teach improue correct and instruct in righteousnesse that the man of God may be absolute and made perfect vnto all good workes How can the sufficiencie of Scripture be more sufficiently in words expressed Againe Euery creature and ordinance of God is good c. For it is sanctified by the word of God and prayer Now if the Scripture make a Christian perfect in all good workes how can it be but it giues him sufficient directions for all his workes And if euery action be sanctified by the word how can that be but the word hath warranty and direction for euery action and duty which may fall out in the course of a Christian life And vpon these grounds wee haue good reason to be resolued of this truth But now if any man aske how this can be for the Scriptures were written long agoe and the stories are of particular men nations and times and the Commaundements are knowne to be but tenne how then can the Scriptures yeeld sufficient directions for euery mans particular actions I answer the Scripture giues directions for all actions 2. wayes Either by Rules or by Examples Rules are of two sorts Generall or particular Particular rules for particular callings are many for Kings they must reade Gods booke and not haue many wiues nor gather too much siluer and gold They must be wise and learned and kisse the sonne of God Christ Iesus and many other for Ministers they must be apt to teach watching sober not young schollers and many other and so consequently the most of the callings that are in the common wealth haue their particular directions in plaine rules Generall rules are first the tenne Commaundements which are directions for all sorts and callings of men in all times what to be done what not to be done in all actions towards God and men and besides in the new Testament there are some fewe rules which are generall directions for all men in all ages As Whatsoeuer you would that men should doe to you doe you the same vnto them Againe Whether you eate or drinke or whatsoeuer you doe doe all to the glory of God Againe Let all things be done to edification and without offence of thy brother Againe Let all your workes be done in loue Lastly Let no man seeke his owne alone but euery man anothers wealth Now there is no action in the world nor any duty to be done of a Christian maÌ„ be he a publike or priuate person be it a publike or a priuate action be it towards God or man but if he haue not a particular direction yet it falls within the compasse of some of these rules and by the tenour of some of these hee may frame his worke in such manner as shall be pleasing to God and comfortable to himselfe Secondly besides rules there are Examples which are speciall directions and they are either of God or good men Extraordinarie examples of God namely such as hee did in extraordinarie times or vpon extraordinarie occasions they concerne vs not for these hee did by the power and prerogatiue of the Godhead as bidding of Abraham sacrifice his sonne bidding the Israelites spoile the Egyptians and such like But the ordinarie workes of Gods wisedome in his creatures of his iustice towards sinners of his mercie towards his children of his care and prouidence towards all are excellent rules of direction for vs. Hence wee haue these rules Be ye holy for I am holy Be ye mercifull as your Father in heauen is mercifull Luke 6.36 So for the actions of Christ who was God and man the miraculous actions of his power which argued his Godâ—ead as his walking vpon the water and such like are no directions for vs. Nor againe his actions and workes â—lone as hee was Mediator as his fasting fourtie dayes his passion and his merits these are no directions for vs to do the like But as the first giue vs instruction So these procure vs iustification But the third sort of his actions done by him as a man or as a Iew borne they are both our instruction and imitation and they are good directions for our actions as his obedience his zeale his patience his humility and all other vertues Concerning all which he saith himselfe to vs Learne of me for I am humble and lowely And againe when he had washed his Apostles feete he bad them learne of him to loue one another For saith he I haue giuen you example that you should do euen as I haue done to you These his examples are rules of direction to all men in the like case Now as for the examples of men as the examples of wicked men are euery way to be eschewed so good mens are to be followed for whatsoeuer is written is written for our learning Rom. 15.4 And for them we are to know that their examples or actions contrary to the word are therefore to be auoided
glorie And thus much for the first point How we must seeke God The second is How he is a rewarder of them that seeke him I answer God rewards them that seeke him First by offring himselfe graciously to be found of them that seeke him for he neuer hides himselfe nor turnes away from the soule that seeketh him but rather turnes to him and meetes him that comes to him hee is that good Father which saw the prodigall Sonne afarre off and met him and receiued him Luke 16. Yea rather is it true that He is found of them that sought him not then euer sought by any that found him not And hereby God much magnifieth his grace and mercy to mankinde in being so assuredly found when men seeke him For in this world it is not so All men seeke the face of the Prince saith Salomon true but all men finde it not No. Accesse to great men is not so easie they and their fauour are so inclosed that men may long seeke afore they finde either them or it but God here is not so inclosed as he will not be seene nor spoke to hee is found of them that seeke him And as hereby hee honoureth himselfe so hee highly rewardeth his seruants for there is no greater contentment to a subiect then to perceiue his seruice pleaseth his Prince nor greater ioy then to finde his gratious fauour when they seeke it Let then this practice of the great God of heauen First of all teach the great ones of this world to be willing to be found when they are sought vnto thereby shall they honour themselues and cheere vp the hearts of their people who seeke vnto them And againe it may be a rich comfort to the poore ones of this earth who when they see they must long looke and waite and pray and pay and seeke the face and fauour of great men and cannot finde may then remember yet they haue a God who will not shut the dore vpon them will not turne away will not keepe secret will not feare them away with a rough answer or a sower looke but hath this honourable and princely grace He wil be found of them that seeke him Secondly hee rewardeth them that seeke him by bestowing his loue and fauour on them not onely he but his fauour shall be found of all that seeke him It is Gods fauour that Gods children seeke and his fauour they shall be sure to finde This is no small reward vnto them for in this world a man thinkes he hath enough if he haue the Princes fauour And therefore it was the cōmon phrase in old time Let me finde grace or fauour in the eyes of my Lord the King So speake Gods children vnto the Lord. It is not wealth nor honours we seeke-for at Gods hand but let vs finde fauour in the eyes of the Lord our God and so they doe what-euer they finde in this world Thirdly he rewardeth them not with his naked fauour but with the most gracious testimonies thereof that can be which are two Forgiuenesse of their sinnes and eternall life and glory with himselfe This is all a Prince can doe to his subiect who hath offended him To forgiue him the fault and remit the punishment and to aduance him to honour This doth the Lord to all that seeke him he forgiues them the debt they owe him whereby life and soule and all was forfaited to him and giues them also life euerlasting So plentiful a reward is giuen them from that God vnder whose wings they are come to trust Fourthly hee rewardeth them with the beginnings of heauen and happinesse euen in this world A good conscience and ioy in the holy Ghost the comfort whereof is more euen in the bitterest affliction then all the pleasures and contentments in the world Lastly with the appurtenances of heauen and of eternall life namely the good blessings of this life a competent portion whereof God giueth his children in this world as tokens of his fauour and as rewards of their seruice and seeking him Now as this place doth ayme at all these rewards so principally and directly the holy Ghost meaneth eternall life as though hee had said Hee that commeth to God must stedfastly beleeue that God is able and most willing to reward all that come to him with a better reward then this worlde can yeeld euen with eternall life and glory for his sonnes sake But then will some obiect God rewardeth vs therefore we merit therefore good works deserue I answere this place indeede is grosly abused by the Papists for that purpose but we are to know the truth is farre otherwise for God rewardeth men for two causes First for his promise sake and that is for his owne sake for it was his owne goodnesse that made him promise and no former debt he owed to man Againe hee rewardeth our good works not for our merits for they are nothing but of death and curses but for Christ and his merits for their worthinesse are our good workes rewarded So then here are two causes of Gods rewarding and yet mans merits are neither of both and so the argument is nought That God rewardeth therefore we merit for God doth it for other causes Thus these spiders gather poison out of this flower but let vs sucke the honey for this notable sentence hath excellent vse First if God be a rewarder of them that seeke him then not of them that seeke him not Who seeke not God wicked and vngodly men seeke him not but rather seeke to auoide him and his seruice this sentence therefore is heauie against them For when they heare it their conscience answereth But wee seeke not God Therefore wee can looke for no reward from him Doest thou seeke the world then must the world be thy rewarder Doest thou seeke to please thy selfe then must thou reward thy selfe And if thou wilt please the diuell by liuing in sinne then must hee be thy pay-maister alas pitifull and fearefull will these rewards be Againe if God reward none but them that seeke him here appeares the reason why so many Papists die in our religion and with vs cleaue to Christes merits alone when they come to die because their conscience then tells them that by their pilgrimages reliques will-worships and manie more of their courses ordinarie in Poperie they did neuer seeke God but themselues their owne honour gaine and credite and full well knew they that there is no reward due for such seruice and therefore by their practice they make it a true saying that It is good liuing a Papist but dying a Protestant Secondly if God be a rewarder of them that seeke him Then wee see it is most true which the Apostle saith It is not in vaine to serue God 1. Cor. 15.58 for God is a rewarder of them that seeke and serue him Therefore the Atheist and profane men of this world who say It is in vaine to serue God and what profit
is there that we haue kept his Commaundements are heere conuinced to be liers against the truth Then seeing it is so let this admonish vs all to seeke and serue God in all truth and sinceritie knowing wee serue him who will reward it Nothing more encourageth a man to serue his Lord and King then to see that his paines are regarded and his seruice rewarded nor more discourageth a man then the contrarie If therefore God did euer forget anie that serued him let vs bestowe seruice elsewhere and thinke him vnwoorthie to be sought to but if contrariwise hee neuer forgot nor deceiued nor disappointed anie that serued him then is hee most worthie to haue the seruice both of our soules and bodies Dauid indeede once said In vaine haue I cleansed my heart and washed my hands in innocencie But he was then in a strong temptation as himselfe there confesseth but afterwards when he went into the sanctuarie of God and searched the truth of the matter he confesseth he was deceiued And therefore as in the first verse hee had acknowledged that God was good to Israel so in the last he concludeth that it is good for him to draw neere vnto God and so though the temptation was very vehement yet as faith appeared in the beginning so it had victory in the end and testified that God is good to all that seeke him Another time also for he was a man of many sorrowes and temptations being in some extreame distresse his corruption so preuailed that he said All men are liers Whatsoeuer Samuel or God or Nathan and other Prophets haue told me of Gods loue and mercy and of his promises and prouidence and fatherly care I see it is all false and nothing so Now surely if Dauid or all the Kings in the world can proue this then God is not worthy to be sought after but great men thinke they may say any thing especially when they are moued as Dauid here was But when Dauid entred into himselfe considered the words he had so presumptuously vttred vpon better aduise hee confesseth and writes it vp for all posterities to Gods glory and his owne shame that it was in passion I said in my feare all men are liers This he said in his haste or in his feare but vpon aduise in the next verse hee confesseth Gods benefits were so many and so great to him as hee cannot tell what to render to the Lord for them And in another place he crieth out in admiration O how great is thy goodnesse which thou hast laid vp for them that feare thee and put their trust in thee euen before the sonnes of men Wee see then that merciful promise of Christ is euer made good Seeke and ye shal finde Math. 6. None euer sought God but found Wee may seeke our owne pleasures and liue loosely and be deceiued and heare that fearefull question What profit haue ye now of these things Rom. 6. What reward but shame and sorrow but if we seeke God aright we neuer loose our labour Let vs therefore seeke God let the hand of our hearts knocke at Gods mercie gate in Christ and wee shall not goe away without a reward The prodigall childe fled from his Father spent all and lost his fauour but he no sooner said I will returne and humble my selfe to my Father but he found him and wan his Fathers fauour againe So let vs but offer our selues to seeke God God vnderstandeth our thoughts long before he will meet vs and receiue vs and giue vs a reward Thirdly as God rewardeth them that seeke him so all that seeke him None misse him all finde that seeke Great ones haue not accesse and the poore kept out but all receiued as they come no difference but the more carefullie anie seeke the more welcome are they Heere let Princes and Great men learne their duties at God by whose grace and permission they are what they are First let them thinke it vnbeseeming their greatnesse to let any serue them without a reward and a staine to their honour not to let well deseruing subiects finde their fauour Let them not daunt their hearts by not regarding them and their paines but let them encourage them to serue them by looking at them by good countenances and good speeches and by rewarding euery one according to his worth All great men should esteeme this as one of the pearles of their Crownes to haue it said of them Such a one is a rewarder of them that serue him Againe let them learne to dispence their fauour according to reason and not affection onely God is indifferent and equall to all that seeke him so let Princes be for that is true honor iustice to reward each one as he deserues And that hee may finde the best who doth best this will make euery one striue who should be first and forwardest in all seruiceable duties Further this must teach them not to despise them that are vnder them in this world for howsoeuer the state of this world requires that difference of persons else it cannot stand it is nothing so with God nor in the world to come For there the subiect the seruant the poore man may chalenge his part in Gods fauour as well as the best nay whosoeuer seeketh the most carefully shall finde the best reward Moreouer here is a comfort to the poore and the meaner sort of men who are appointed by God to be vnderlings in this world Seeke they fauour here and finde it not worke they here and doe their duties and are not rewarded Let them learne to seeke God who will assuredly both regard what they doe and abundantly reward it Fourthly seeing God is a rewarder of them that seeke him here is a comfortable encouragement against two great impediments which hinder many a man from seruing God First to seeke God is but a matter of mockerie to profane men for let a man set his face to Ierusalem there are presently Samaritanes which for that cause will hate and mocke him Let a man set his heart to seeke God by hearing the word more carefully praying to God instructing his family or keeping the Sabbaoth more carefully then afore and forthwith he is the laughing stocke and the byword to profane men but loe here is comfort The God whom thou seekest will reward thee and that so richly that thou wilt thinke thy selfe well recompenced both for thy seruice and their mockes In this world men care not who thinke or speake euill of them so the Prince like them and shall it not encourage vs to seeke God though the world mocke vs seeing so doing we please God and so farre doe please him as he will highly reward vs Those therefore that fall from religion for those mockers it appeares they seeke not to please God but men Secondly for a man that is a Magistrate or a Minister to doe his duty carefully is the high
not for himselfe but for our sakes Now further God tempteth men three waies first by Iudgements and Calamities in this world so the Lord saith to the Israelites Deut. 8.2 Thou shalt remember all the way which the Lord thy God ledde thee this fortie years in the wildernesse for to humble thee for to prooue and to know what is in thy heart That iourney might haue beene gone in forty daies but God did lead them in it forty yeares to prooue and trie by this vnwoonted calamity whether they would obey him or not So likewise God suffered false prophets and Dreamers of dreames to come among the people for this ende To prooue them and to know whether they loued the Lord their God with all their heart and with all their soule Deut. 13.3 Now this first kinde of temptations by outward Iudgements is most grieuous when the Lord laieth his own hand vpon his seruants so heauily as they shal thinke themselues to bee quite forsaken In this temptation was Dauid as we may reade at large Psal. the 6 and Psal. 38 and Iob being afflicted not onely outwardly in body but inwardly in minde crieth out that the arrowes of the Almighty were in him Iob 6.4 and through the whole chapter hee bewaileth his grieuous estate by reason of this temptation Secondly God tempteth his seruants by withdrawing his graces from them and by forsaking them in part and this kinde of temptation is as grieuous as the former herewith was good King Hezekias tempted for as wee may reade God left him to a sinne of vaine glory and the end was to try him and to proue all that was in his heart 2. Chron. 32.31 Thirdly God tempteth his seruants by giuing vnto them some strange and extraordinarie commaundement As in the Gospell when the young man came to our Sauiour Christ and asked him what good thing hee might doe to haue eternall life Math. 19.16 Christ biddeth him goe and sell all that he had and giue to the poore This commaundement had this vse to be a commaundement of triall vnto the young man whereby God would proue what was in his heart that the same might be manifest both to himselfe vnto others And vnder this kinde we must comprehend this temptation of Abraham for when God said Abraham offer vp thy sonne in sacrifice it was not a commaundement requiring actuall obedience for GOD meant not that Abraham should kill his sonne but onely of triall to see what he would doe And these are Gods temptations whereby he proueth his seruants Yet farther the temptations of God whereby he tempteth his children haue two ends 1. they serue to disclose and make euident the graces of God that be hidden in the hearts of his seruants so S. Iames saith My brethren count it exceeding great ioy when ye fall into diuers tentations Iames 1.2 The reason followeth Knowing that the triall of your faith bringeth forth patience verse 3. Where we see this end of temptation set down To manifest the gift of patience wrought in the heart And Saint Peter saith to the Church of God That they were in heauinesse through manifolde tentations that the triall of their faith being much more precious then golde that perisheth though it be tried with fire might be found vnto their praise and honour and glory at the appearing of the Lord Iesu 1. Peter 1.6.7 Where temptations haue this vse to make manifest the soundnesse of mens faith in GOD as the fire doth proue the golde to be good and precious So in this place The temptation of Abraham serueth for this end to make manifest his notable faith and obedience vnto GOD with a reuerend feare of his Maiestie as the Lord himselfe testifieth saying Now I knowe that thou fearest God seeing for my sake thou hast not spared thine onely sonne Genesis 22.12 Meaning this Now I haue made thy faith and loue and feare of mee so manifest that all the worlde may see it and speake of it Secondly Gods temptations serue to manifest hidden sinnes and corruptions partly to a mans owne selfe and partly to the world And for this end God tempted Hezekias For being recouered of his sicknesse after that the King of Ashur his great enemie was vanquished especially when the Embassadours of the King of Babell came to enquire of the wonders which were done in the Land God left him that hee might see his sinnes and the corruptions of his nature as pride and vaine-glory wherewith hee was puffed vp at the comming of the Embassadours to him And thus hee who little thought that pride and vaine-glory could haue taken such holde on him perceiuing how his heart was lift vp in him was doubtlesse much humbled at the sight of this his so great corruption for when the Prophet came vnto him he submitted himselfe to the word of reproofe Isay 39.8 First wheras Abraham the seruant of God was tempted that is was prooued and tried by God himselfe Here wee are taught that if we perswade our selues to be the seruāts of God as Abraham was then wee must looke to haue temptations at Gods owne hand for his example is a patterne for vs and therefore in him wee must see that which we must looke to haue for it could not be needfull for Abraham but it may be also needfull to vs. In regard wherof Saint Peter counteth it as a thing necessarie that men should fall into sundry temptations that the triall of their faith might be vnto their praise So that in this life we must looke for triall and the more glorious our faith is and the more like to our father Abrahams the more trialls shall we vndergoe Againe seeing we must be tried therefore euery one of vs must labour for soundnesse of grace in our hearts as of faith repentance hope and of the loue of God though they be but little in measure for we must come to triall it must appeare whether wee be hotte or colde Now if we haue not soundnesse of grace in vs in the time of triall then looke as drosse consumeth in the fire when as golde commeth out more cleere so shall hypocrisie formalitie and all temporizing profession come to nothing in the middest of tentation when sound grace and a good conscience shall passe through and shine more pure and perfect after than before Thirdly considering wee are to looke for trials and temptations from God therefore we must be carefull to remember and practice that counsell of Christ to his Disciples before his passion Watch and pray that yee enter not into temptation Math. 26.41 And because they were carelesse in practicing this dutie therefore they fell into temptation especially Peter fell most grieuously by denying his master Wee must perswade our selues that the same commandement is giuen to vs for God will prooue vs by temptations to make manifest the corruptions that bee in our hearts wee therefore considering our owne estate must pray for Gods assisting and strengthning grace
did the Gadarens there was set before them Christ Iesus the Lord of life and their hogges and cattell Now they prefer their hogges before Christ A most miserable and senselesse choice And is it not as ill with vs There is set before vs on the one side heauen and on the other side hell but men for the most part chuse hell forsake heauen Ciuill worldly men whose delight is all in riches they prefer earth before heauen the seruice of sinne which is the greatest slauerie before the seruice of GOD which is perfect freedome and glorious liberty of the Saints in light and thus doe all men without Gods speciall grace Whereupon Paul prayes in his Epistles for the Churches that God would giue vnto them the spirit of wisedome that they may be able to iudge betweene things that differ And this wisdom we must labour for that when these different things are set before vs we may make a wise choise otherwise we shew our selues to be like brute beasts without vnderstanding do quite ouerturne our owne saluation In the Ministerie of the word we haue life and death good euill set before vs as Moses said to the people Deut. 30.15 19. Let vs therfore endeuour our selues to chuse life by embracing and obeying the word of God so shall we followe both his precept and practice To suffer aduersity with the people of God Heere wee may obserue what is the ordinarie state and condition of Gods Church and people in this world namely to be in affliction and vnder the crosse Hence Paul saith That we must come to heauen through manifold afflictions Acts 14.23 The Lord knoweth what is best for his seruants and children and therefore he hath set downe this for a ground that all that will liue godly in Christ Iesus must suffer persecution 2. Tim. 3.12 Thus the Lord dealeth with his children for speciall causes for first all crosses as losse of goods friends liberty or good name they are meanes to stirre vp and awake Gods people out of the slumbring fit of sinne for the godly are many times ouertaken this way The wise virgines sleepe as well as the foolish Now afflictions rouze them out of the sleepe of securitie See this in Iosephs brethren who went on a long time without any remorse for selling their brother But when they were stayed in Egypt then they are rowzed vp and can say Genesis 42.21 This trouble is come vpon vs for selling our brother Secondly afflictions serue to humble Gods children Leuiticus 26.41 So the Church of God speaketh I will beare the wrath of the Lord because I haue sinned against him Micah 7.9 Thirdly they serue to weane the people of God and to driue them from the loue of this world for if men might alwaies liue in ease they would make their heauen vpon earth which may not be And heerein GOD dealeth with his children like a Nurse when shee will weane her childe she layes some bitter thing vpon the pappes head to make the childe to loathe the pappe so the Lord to draw our hearts from the world and to cause vs to loue and seeke after heauen and heauenly things hee makes vs to taste of the bitternesse of affliction in tâ—is worlde Fourthly afflictions ferâ—e to make Gods children to goe out of themselues to seeke sincerely vnto GOD and to relie onely vpon him which in prosperity they will not doe This Paul confesseth of himselfe and others Wee saith hee receiued the sentence of death in our selues because wee should not trust in our selues but in God 2. Corinthians chapter 1. verse 9. So good King Iehosaphat when hee was compassed of his enemies Hee cried to the Lord and said Lord wee knowe not what to doe but our eyes are towards thee 2. Chronicles chapter 20. verse 12. Yea the rebellious Iewes are heereby driuen to seeke the Lord whom in prosperity they forsooke as wee may see at large Psal. 107.6.12.13.19 Lastly afflictions serue to make manifest the graces of GOD in his children The Lord saith Iob knoweth my way and trieth me Iob 23.10 Deuteronomie 8.2 Remember all the way saith Moses to the Israelites which the Lord thy GOD ledde thee this fourtie yeares for to prooue thee and to knowe what was in thine heart Hence Iames calleth temptations the triall of faith Iames chapter 1. verses 2.3 And Paul makes patience the fruite of tribulation Romanes chapter 5. verse 3. For looke as the showers in the spring time cause the buds to appeare so doe afflictions make manifest Gods graces in his children Patience hope and other vertues lie close in the heart in the day of peace but when tribulation comes then they breake forth and shew themselues Hence wee learne that it is not alwayes a token of Gods wrath To suffer affliction If any man or people be laden with crosses it is no argument that therefore they are not the children of GOD for as Peter saith Iudgements begin at Gods house 1. Peter chapter 4. verse 17 and any crosse vpon a people family or particular persons if it bring forth the fruite of grace in them is a true signe they belong to GOD. Yea when men wander from God by an euill way these afflictions are meanes to call them home to GOD. Psalme 119.67 Before I was afflicted I went astray And they that forsake their sinne and returne to GOD in the time of affliction are certainly Gods people for the wicked man fretteth and murmureth against God when a crosse commeth and he cannot abide it But the godly man is humbled therby and it makes him more obedient in all duties vnto God This wee should consider for by an outward profession wee beare the world in hand that we are Gods children and therefore wee come to heare Gods word and to learn how to behaue our selues as beseemeth his children But if we would be knowen to be Gods children indeede then when any of Gods iudgements doe befallâ— vs wee must make this vse of them namely labour thereby to be humbled for our sinnes and to forsake our sinnes and to make conscience of all bad wayes for euer afterward and then wee shewe our selues to be Gods children indeede but if vnder the crosse or after the crosse wee be as dissolute as euer wee were and still followe our olde sinnes then wee cannot be iudged to be Gods people and children but rather a wicked and stubborne generation which the more they are corrected the worse they are like a stithy the more it is beaten the harder it is Let vs therefore by the vse of Gods iudgements shewe our selues to be Gods children so shall wee say with Dauid with much ioy and comfort It is good for vs that wee haue beene in trouble Psal. 119.71 Thus wee see what Moses chose now come wee to the thing he refused To enioy the pleasures of sinne for a season By pleasures of sinne wee must vnderstand the riches and dignitie that Moses
suffer for Christs sake Blessed are you saith Christ when men reuile you and speake all manner of euill sayings against you for my names sake c. And S. Peter saith If yee bee railed vpon for my names sake blessed are ye And lest any should doubt how this can be Christ shewes wherein this blessednesse consists saying He that forsaketh houses or brethren or sisters or father or mother or wife or childrē or lands for my names sake shall receiue an hundred fold more and shall inherit eternall life A most worthy promise assuring vs that no man loseth by suffering for Christs sake for hee shall be rewarded an hundred fold ouer In stead of earthly friends and worldly comforts he shal haue the loue and fauour of God shed abroad in his heart which will bee an ouer-flowing fountaine of comfort for soule and body for euer farre more worth than the wealth and treasures of all the kingdomes in the world A smal springing fountaine we know is better to an house than a hundred Cisternes full because of continuall supply from the springing fountaine when the Cisterns will be spent Behold the loue of God in Christ with other spiritual graces shall be in all that suffer for the name of Christ as liuing streames flowing vnto life eternall when as the cisterns of all worldly pleasures and treasures shal be spent and dried vp 2 By suffering afflictiō for Christs sake wee are made conformable vnto him in his humilitie that so we may bee made like vnto him after this life in glory So Paul saith Our light affliction causeth vnto vs an eternall weight of glory 2. Cor. 4.17 And againe it is a true saying If we be dead with Christ we shall also liue with him If we suffer we shall also raigne with him 2. Tim. 2.11 12. This assurance can no worldly riches giue and therefore wee may boldly say that the suffering of reproach for Christ his sake is greater riches than the treasures of a whole kingdome 3 To suffer for Christ his sake is a token of Gods speciall loue and therefore S. Paul biddes the Philippians Not to feare their aduersaries which is a token of saluation vnto them and that of God because it is giuen to you saith he for Christ that you should not onely beleeue but suffer for his sake Wherfore if suffering for Christ haue a promise of blessednes if it make vs conformable vnto Christ be a signe of Gods special loue then is it to be esteemed aboue the riches and honours of the whole world Are afflictiōs for Christ to be esteemed aboue the treasures of a kingdome then we must all learne to reioyce in the troubles and wrongs which we suffer for Christs sake So did the Apostles Act. 5.41 They departed from the councell reioycing in that they were counted worthy to suffer affliction for his name And S. Paul brags hereof greatly saying I beare in my body the marks of the Lord Iesus Gal. 6.17 And looke as these seruants of God reioyced in their sufferings for Christ so likewise must we labour for the same heart and affections in the like case for who would not reioyce to be made partaker and possessor of the treasures of a kingdome Well the rebuke of Christ is greater riches than the treasures of a kingdome This lesson is of great vse for howsoeuer many among vs come to heare Gods word yet there be many also that scoffe and mocke at religion and at the Gospel of Christ and the professors thereof whereby the most are hindred in profession and many daunted and quite driuen backe But wee must here learne not to bee discouraged by these mockes Indeede we must take heed we giue them no iust occasion to mocke vs and then if we be scoffed at we shal neuer be hurt by it nay though that be farre from their intent yet in mocking vs they doe vs great honour For the word of God that cannot lie is this that to suffer affliction for Christ his sake is greater honour and riches than the treasures of a kingdome And if Moses his iudgement be good which God himselfe doth here commend then we are happy and blessed in enduring these mockes and scoffes for Christ. Secondly wee must here learne instruction for the time to come We haue for a long time through the great goodnesse of God enioyed peace and wealth with the Gospel of Christ but vndoubtedly these daies of peace will haue an ende they cannot last alwaies Gods people must passe through the fierie furnace of affliction Well when this is come vpon vs how shall wee be able to beare it Surely we must now learne to be of this opinion that Moses was of we must iudge it to bee the greatest honour and riches that can be to suffer affliction for Christ his sake and this will be the ground of all constancy courage and Christian boldnesse in the day of trial For he that is of this mind wil neuer feare affliction nor reproach for Christ his sake nay he will be so farre from fearing it that he will reioyce and triumph therein Further whereas it is said Esteeming the rebuke of Christ here marke the rebuke of Gods church and people is called the rebuke of Christ. The people of God in Egypt were laden with reproaches and rebukes and behold Christ accounts it his rebuke and the holy Ghost so calls it Where learne this That Christ esteemeth the reproach and affliction of his Church as his owne affliction When Saul went to persecute the brethren at Damascus Act. 9.2 4 Christ Iesus calls to him from heauen saying Saul Saul why persecutest thou me Saul went to persecute the Christians and yet our Sauiour Christ taketh it vnto himselfe And after his conuersion he saith 2. Cor. 4.10 Euery way wee beare about in our bodies the dying of the Lord Iesus And againe Let no man put me to businesse for I beare in my body the markes of the Lord Iesus Gal. 6.17 This is a point of speciall vse First hence we learne that Christ hath a speciall care of his Church and Children in that he iudgeth their afflictions to be his owne afflictions and therefore he can no more forget or leaue off to helpe them in distresse than deny himselfe Secondly here is a speciall comfort for Gods children that be in affliction their afflictions are not their owne alone but Christs also he is their partner and fellow sufferer This may seeme strange but it is most true Christ puts as it were his shoulders vnder our afflictions and takes them to himselfe as though they were his owne than which what can be more comfortable For though thou thy selfe cannot beare it yet trust vndoubtedly that Christ who beares with thee wil giue thee strength to vndergoe it vnto victory Thirdly if the afflictions of a Christian bee the afflictions of Christ then it is a fearefull sinne for any man to mocke or reproach his brother
the matter of their mocking is religion and the professers thereof This ought not to be so for howsoeuer men may faile both in knowledge practice yet the professers of religion should not be so despised This abuse is growen to such a height that many refraine the diligent hearing of the word preached least they should be mocked But let these mockers know that heerein they shake hands with the diuell and with the persecuters of Gods Church for mocking is a kinde of persecution Young Christians should not be so dealt with but rather encouraged for the aduancement of the Kingdome of Christ. Thus dealt our Sauiour Christ with those that gaue any testimonie of the sparkes of grace when the young man said He had from his youth kept Gods commaundements the Text saith Iesus beheld him and loued him Marke 10.21 and hearing a Scribe answer discreetly he said vnto him Thou art not farre from the Kingdome of God Marke chapter 12. ver 34 Now we must be followers of Christ and walke in loue iudging and speaking the best of all professours accounting none for hypocrites till GOD make their hypocrisie knowen It is a note of a Christian to loue a man because hee loues religion on the contrarie to hate a man because hee is a Christian is a note of a persecuter and an enemie to Christ. And thus much in generall Now wee come in particular to the seuerall kindes of sufferings which these beleeuers endured by faith the first whereof is racking in these words others also were racked or as some translate it And others were beaten with clubbes For the words in the originall will beare either translation and both of them fitly agree to this kinde of suffering For in these times the enemies of GODs Church vsed to set the bodies of them that were to be tormented vpon rackes and engines whereon they stretched out euery ioynt and then did beat the whole body thus racked with clubs till the party were starke dead An example of this kind of suffering we haue in Eleazer a Iewe 1. Mac. 6. who vnder Antiochus was first racked and then beaten on euery part of his body vnto the death because he refused to eat swines flesh But some will say This cannot be any commendation of faith to be racked and beaten to death for malefactors and traytors are so vsed Ans. To preuent this obiectiō the holy Ghost addeth these words and would not be deliuered or would not accept deliuerance to shewe that this suffering was a notable commendation of true faith The meaning of the words is this That whereas some Iewes in the olde Testament were condemned to death for their religion by persecutors and yet had life and libertie offered vnto thē if they would recant and forsake their religion This proffer of life they refused and would not be deliuered vpon such a condition In this example of faith we are taught to hold fast true religion and to preferre the enioying of it before all the pleasures and commodities in the world yea before life it self This point Paul vrgeth in sundry exhortations saying Let him that thinketh he standeth take heede lest hee fall 1. Co. 10.12 forbidding vs to preserue our outward peace by communicating with idolaters And againe Stand fast in the faith 1. Cor. 16.13 Yea this is one maine point that Paul vrgeth to Timothy in both his Epistles to keepe faith and a good conscience And our Sauiour Christ in one of his parables Math. 13.44 compares the kingdom of heauen to a treasure hid in the field which when a man findeth hee hideth it goes home sels al he hath to buy the field Wherby he would teach vs that euery ones duty who would enioy the Kingdom of heauen is this In regard of it to forgoe and forsake all things else esteeming them to bee drosse and dongue as Paul did Philip. 3.8 What though a man had all the riches and pleasures of the world al things else for this life that his heart could wish yet if he want religion and a good conscience all he hath is nothing for so he wants the loue and fauour of God shall lose his soule for the ransome whereof all the world can doe nothing Wherefore we must hereby be admonished to haue more care to get and maintaine true religion and a good conscience than any thing in the world besides Now because nature will iudge it a part of rashnesse to refuse life when it is offered therfore to preuent this conceit against these beleeuers the holy Ghost sets downe a notable reason of this their fact to wit They refused deliuerance that they might receiue a better resurrection Many interpreters vnderstand these words of the resurrection at the day of iudgement simply as though the holy Ghost had said These Martyrs therefore refused to be deliuered from death because they looked to receiue at the day of iudgement a greater measure of glory euen for this that in obedience to God for the maintenance of true religion they were content to lay downe their liues This no doubt is the truth of God that the more wee humble our selues in suffering for the name of Christ in this life the greater shall our glory bee at the generall resurrection for our light affliction which is but for a moment causeth vnto vs a farre more excellent and eternall waight of glory 2. Cor. 4.17 And yet as I take it that is not the meaning of these words but their resurrection at the last day is here tearmed better than the temporall deliuerance offered vnto them For beeing in torments on the racke they were but dead men and when life was offered vnto them it was as it were a kinde of resurrection and in regard of the enemies of the Church a good resurrection but for that they would not lose the comfort of resurrection to life at the last day Here then are two resurrections compared together The first is a deliuerance from temporall death the second is a rising to life euerlasting at the last day of iudgement Now of these two the later is the better and that in the iudgement of Gods seruants and Martyrs So then the true meaning of these wordes is this These seruants of God refused deliuerance from temporall tortures and punishments because their care and desire was that their bodies might rise againe to life euerlasting at the day of iudgement which rising againe to life at that day they iudged farre better than to rise to a temporall life for a while in this world This reason wel obserued may teach vs these two speciall duties First to be carefull aboue all things for assurance in our consciences as these seruants of God had that our bodies shall rise againe to life euerlasting at the last day True it is wee make this confession with our mouthes among the articles of our Faith but we must labour to bee setled and resolued effectually in our hearts that
coÌ„pany At Abrahams request had there bin but 10. righteous men in Sodome all had beene spared for their sakes Gen. 18.32 When Ioseph dwelt in Egypt all Putiphars house and all in it though hee were a heathen man were blessed for Iosephs sake Gen. 39.5 When Lot was deliuered out of Sodomes destruction the Angels asked him Hast thou any sonnes in law that they might haue beene saued for his sake Gen. 19.12 When Paul and 276. soules with him suffred shipwracke and were all in present danger of drowning God saued Paul and for his sake all the rest God gaue him the liues of all that were with him in the ship Acts 27.24 And so here Noahs children and their wiues are spared for Noahs sake Let this encourage all men to serue God in truth and vprightnesse seeing thereby they shall not make themselues alone blesâ—ed but bring downe Gods blessing euen on their houses children and posterities yea the very places where and the people with whom they dwell shall fare the better for them And thus we see the causes reasons why not Noah alone but euen his houshold were also saued In the fourth place let vs obserue how the holy Ghost saith that Noah built the Arke not for the sauing of himselfe but of his houshold and it is so said for two causes First to shew that Noah though he were the head gouernour yet was one of the houshold for in the word houshold himselfe is comprehended Maisters and Fathers though they be gouernours yet must thinke themselues members of the houshold so will they haue more care thereof when they esteeme themselues members of the body and parts of the whole Secondly to teach vs what care Noah had for his family euen so great as hee prepared the Arke to saue them withall Here is an example of a worthy Maister of a houshold and yet all this was but for a temporall deliuerance Now if hee was so carefull for their bodily safety how much more was he to saue them from hell and damnation which he knew to be an eternall destruction of both soule and body Therefore doubtlesse as he was a diligent Preacher of righteousnesse to that sinfull world so principalâ—y a diligent Preacher and Prayer and Catechiser of his owne family that so he might make them Gods seruants and deliuer them from the eternall fire of hell Noahs example is to be a patterne to all Parents and Fathers of families to teach them care not onely for the bodies bodily welfare of their families but especially for their soules and spirituall welfare And if they be bound by all bonds of nature and religion to prouide for the bodies of their children let reason iudge how much more straightly they are tied to looke to their soules But S. Paul saith He that prouideth not temporall things necessary for his family is worse then an Infidel 1. Timo 5.8 Then what is he who prouideth nothing for their soules Surely his case is extremely fearefull Therfore when thou hast prouided meat apparell a calling and mariage house liuing for thy child think not thou hast done and so maist turne them off The world may take them thus But God will not take them so at thy hands No the greater duty remaines behind thou must prouide for their soules that they may know God feare his name Thou must with Abraham Gen. 18.19 Teach thy family that they may walke in the wayes of God I know Abraham saith God that he will do it And surely God will know all such as do so By doing thus men shal make their houses Churches of God as here Noahs was it would be far better with our Church State if men did so Ministers in the Church Iustices in the Country should haue much lesse to do if Maisters of families would do their duties But to goe further let vs see more particularly what this houshold was that was thus saued by the Arke First it was a family of foure men foure women not men or women alone but both and consisting of as many women as men Thus God would haue one sexe to loue another and one to think themselues beholden to the other the beginning of the first world was by one man one woman Of the second by foure men and foure women but alwaiâ—â— equall And here also God would teach men not to contemne the other though the weaker sexe for God saued as many of them from the vniuersall floud as he did men Secondly how many were they in all but eight persons Of the whole world no more were saued A miserable spectacle See what sinne can doe It can bring many Millions to eight persons in a short time See what it is to offend God Let vs not then glory in our multitudes but glory in this that we know and serue God for otherwise if our sinnes cry out to him against vs he can easily make vs fewe enow Thirdly what were these eight persons not one seruant amongst them all there were none but Noah and his wife his three sonnes and their wiues It is meruailous that here were none of Noahs seruants Some thinke he had none and that the simplicity of those dayes required no attendance but that each one was seruant to him selfe And they seem to gather it out of Gen 7.1 where God biddeth Noah Enter thou all thine house into the Arke And when they entred they are recounted in the seauenth verse to be none but himselfe his wife and his children therefore say they in Noahs house there were no seruants But why might not Noah haue seruants as well as Abraham and Lot had doubtlesse he had But behold a wonderfull matter Noahs owne seruants would not beleeue his preaching but chose rather to liue loosely with the world perish with it then to liue godly with their Maister and be saued with him This was and wil be true in all Ages that in a wicked age or in a wicked towne a Maister shal not be able to gouerne his owne seruants but the streame of common wickednesse and ill examples of other men doth draw them from the obedience of their Maisters They can readily alledge for themselues we wil not be vsed more hardly then other mens are we will not be tied to our houres bound to so many exercises we will do as others do Thus would Noahs seruants do and perished with the world So hard a thing is it for a good man to haue good seruants in such times or places where wickednes raigneth And thus wee haue seene in some sort How the Arke saued Noah and his houshold and what this houshold of his was Now besides this end and vse of the Arke we are further to know that whereas this sauing of them was but a corporall deliuerance from a temporall death this Arke hath also a spirituall vse which we may not omit for as many of Noahs family as were true beleeuers
it was a meanes to saue them another way euen to saue their soules for it taught them many things First it was an assurance of Gods loue vnto their soules for if hee was so carefull to saue their bodies from the floud they thereby assured themselues hee would be as good vnto their soules which they knew to be farre more pretious and excellent Secondly it shewed them how to be saued For as they saw no safety nothing but present death out of the Arke So it taught them that out of Gods Church and out of Gods fauour no saluation could be expected and so it taught them to labour to be in Gods fauour and members of his true Church Thirdly they saw they were saued from the floud by faith and obedience For first Noah beleeued Gods word that the floud should come then he obayed Gods commaundement and made the Arke as hee was commaunded And thus he and his by beleeuing obaying were saued through the Arke and without these the Arke could not haue saued them This taught them more particularly how to be saued namely by beleeuing God and obaying God and else no saluation For when they saw their bodies could not be saued without them It assured them much lesse could their soules be saued without faith and obedience Lastly this deliuerance by the Arke was a pawn vnto them from God assuring them of saluation if they beleeued in the Messias For seeing God so fully performed his promise vnto them for their bodily deliuerance vpon their beleeuing they therby might assure themselues he would performe his promise of saluation vnto them vpon their faith and true obedience Moreouer it strengthned their faith For when euer after any promise of God was made vnto them or any word of God came vnto them they then remembred Gods mercy and faithfulnesse vnto them in their deliuerance by the Arke and therefore beleeued Vnto these and many other spirituall vses did the Arke serue vnto Noah and to his houshold as many of them as were beleeuers But what is this to vs Indeede the Arke serued them for a temporall deliuerance it saued their liues therefore they also had reason to make spirituall vse of it But it saued not vs it serued vs to no vse corporall therefore how can wee make any spirituall vse of it I answere though wee had no corporall vse of the Arke yet there ariseth an excellent spirituall vse out of the consideration of it The Arke of Noah and our baptisme are figures correspondent one to the other that that Noahs Arke was to them Baptisme is to vs. Thus teacheth S. Peter 1.3.20.21 To the Arke of Noah the figure which now saueth vs euen Baptisme agreeth The same that S. Paul here ascribeth to the Arke S. Peter ascribeth to Baptisme The Arke saued them Baptisme saueth vs. Now the resemblaâ—ce betwixt these two figures hath two branches First as it was necessary for them that should be saued in the floud to be in the Arke and out of the Arke no possibility to escape So is it for them that will haue their soules saued to be in Christ and of his Church they must be mysticall members of Christ and visible members of his Church and out of Christ and his Church no possibility of saluation That this is true for Christ S. Peter proueth apparantly Acts 4.12 Among men there is no name giuen vnder heauen whereby to be saued but the name of Iesus Christ neither is there saluation in any other And that this is true for the Church he prooueth Acts 2.47 The Lord added to the Church daily such as should be saued See how such as are to be saued must ioyne themselues to the Church when they see where it is and all this is signified taught in Baptisme For the outward vse of Baptisme makes vs members of the visible Church the inward powerfull vse of Baptisme makes vs members of Christ himselfe The vse and consideration hereof should make vs all more carefull to be true members of Christ of his Church by making not onely a bare profession of religion but by seeking to be incorporate into Christ by faith and true repentance for this must saue vs when nothing els can As they that were out of the Arke no gold nor siluer could buy out their safetie no lands nor liuings no houses nor buildings no hilles nor mountaines nothing in the world nor the whole world it selfe could saue them but being out of the Arke they perished So if a man be out of Christ out of his Church no gold nor siluer no honour nor glory no wit nor policy no estimation nor authoritie no friendâ— nor fauour no wisdome nor learning no hilles of happines nor mountaines of gold can saue his soule but hee must perish in the flood of Gods eternall wrath For as it prooued folly in them that trusted to their high houses or catcht hold on the hils if they were out of the Arke so will it prooue much greater folly to them that shall trust to any meanes of saluation if they be out of Christ. And contrariwise as they that were in the Arke were sure to bee saued doe the waters windes and weathers stormes and tempests all they could so that still the more the waters rose the Arke rose also and was euer higher than they and the higher it was carried by the violence of the waters the safer it was from the danger of hils and rockes and so in the midst of danger they were out of danger and were saued in the midst of the water So he that is once truely in Christ is sure of saluation nothing can hinder it flouds of calamities may assault him and humble him but they hurt not his saluation hee is in the Arke he is in Christ nay the gates of hell shall not ouerthrowe him but through all the waues of the diuels malice through all tempests of temptations the blessed Arke of Christes loue and merits shall carrie him vp and at last conuay him to saluation this is the blessed assurance of all them that are truely baptized into Christ. But as for such as out of their prophanenesse either care not to be in Christ or contemne Baptisme let theÌ„ assure theÌ„selues they be out of the Arke they perish certainly This is the 1. part of the resemblance The second is this Noahs body going into the Arke hee seemed therein a dead man going into a graue or a tombe to be buried for he was buried in the Arke the Arke in the waters he depriued of the fresh airâ— gladsome light yet by Gods appointment it was the means to saue Noah which in all reason seemed to be his graue if Noah will be saued he must goe into this graue So they that will escape hell and damnation by Christ the true Arke of holinesse must be buried and mortified in their flesh and fleshly lusts and there is no way to come
or abrogater of the law but the fulfiller of it as the abrogater of the Ceremonial so the fulfiller of the Morall law If he fulfilled the Law for whom was it not for himself For as the Messiah was not slain for himself Dan. 9.26 so he obayed not the Law for himselfe For whom then for all that beleeue Therefore Christ doing it for them they fulfill the Law in Christ and so Christ by doing and they by beleeuing in him that doth it doe fulfill the Law Now if it be not amisse to say We doe in Christ fulfill the law No more is it to say Wee are made righteous by Christes righteousnesse though it be his and not ours but onely by faith Let vs then see in the second place what the Church of Rome obiect against it They first obiect thus As a man cannot be wise by another mans wisedome nor rich by another mans riches nor strong by another mans strength So can he not be righteous by another mans righteousnesse I answer The comparison is not alike For one man hath no propriety in another mans wisedome strength or riches but we haue a right and proprietie in Christes righteousnesse Againe the wisedome of one man cannot be the wisedom of another because they are two persons fully and equally distinct but it is not so betwixt Christ and a sinner for euery beleeuer is spiritually and yet truly and really conioyned to Christ and they make one mysticall body Christ being the head and euery true beleeuer being a member of that body and therefore that which is his righteousnesse may be also truly ours His because it is in him and ours because we are knit to him For by reason of this mysticall vnion betwixt him and vs all blessings of saluation in him as in the head are diffused into vs as his members or branches yet are as properly still in him as is the braine in the head of a man And thus though in sense and reason this cannot be yet by faith and Gods spirit the righteousnesse of Christ is made ours Secondly they obiect If this be so then God iustifieth wicked men but God will not doe so it is against the nature of his holinesse and Iustice. And againe hee that iustifieth the wicked is abhominable to God Prou. 17.15 therefore God will not doe so himselfe We answere The ground is good but the collection is vntrue God will not iustifie a wicked man that is true but that therefore a man cannot be iustified by Christs righteousnesse is false For God doth not iustifie him that lieth rotting in his former sinnes and weltring in his olde corruption but him that beleeueth in Christ and repenteth of his sinnes And that man in his faith is iustified and in his repentance sanctified and so he is made a new man yea as S. Paul saith He that is in Christ is a new creature 2. Corinth 5.17 For as it is in the first conuersion God turneth nor saueth no man against his will but first makes him willing by his owne work alone and then conuerteth and saueth him with his owne free will working together with Gods grace So is it in the work of Iustification God iustifieth no wicked man but makes him first iust and righteous in and by Christ and then accounts him so But then will some say the sinner hath no righteousnesse but that of Christs and that is in Christ and not in himselfe therefore he hath none in his owne person how then can he be any thing but a wicked man still I answer that is not true that is first affirmed The beleeuing sinner hath more righteousnes then that that is in Christ. That which iustifieth him is in Christes person But the sinner when he is iustified is also sanctified by the mighty work of Gods grace and so he is made a holy man and doth good and holy workes because he is in Christ though his sanctification be imperfect To this end saith S. Peter Acts 15.9 Faith purifieth a mans heart for it is impossible a man should beleeue and so be iustified but hee must also be sanctified in his heart and life Thus a sinner is iustified by Christs righteousnesse inherent in Christ himselfe and sanctified by Christs righteousnes diffused from Christ into the sinner And therfore his Iustificatiō is perfect because that that iustifieth him is still in Christ but his sanctification imperfect because that that sanctifieth vs is in our selues the one imputed to vs the other infused and inherent Againe I answere that if we take it in the sense of Scripture It is true that God iustifieth a wicked man For S. Paul saith Rom. 4. To him that worketh not but beleeueth in him that iustifieth the vngodly his faith is counted to him for righteousnesse See God iustifieth the vngodly but how euen as we heard before not him that is vngodly after but afore he be iustified him that by nature and in himselfe is vngodly God iustifieth by working in him faith and repentance by which of an vngodly man he is made a man iustified and sanctified Their last obiection is If a sinner be righteous by Christs righteousnesse then Christ is a sinner by his sinnes for ther is the same reason of both But Christ is no sinner but the holy of holiest and S. Paul saith He knew no sinne 1. Cor. 5. and himself for himselfe chalengeth his enemies Which of you can reproue me of sinne If then our sins cannot make him a sinner no more can his righteousnesse make vs righteous I answer Here we graunt all if they speake the words of the Scripture in the sense of the Scripture for Christ was a true and reputed sinner in the sight of Gods Iustice as hee that becomes surety for another is a debter in his roome or as he that vndertakes for a man body for body must answer for him his owne body for his so in all reason and iustice Christ though hee had no sinnes of his owne yet being our surety and vndertaking for vs and standing in our steade our sinnes are iustly accounted his And as for these places many more like they are all vnderstood of personall sins from all which and the least contagion thereof he was perfectly free And therefore the same place that saith He knew no sin that is in for his owne person knew not what sinne was saith also that for vs in our stead he was made euen sin it selfe that we might be made the righteousnesse of God in him Thus Christ in himselfe more righteous then all men Angels In our steade is a reputed sinner and by the same reason we most vnrighteous in our selues are clothed with Christs righteousnesse and thereby are reputed righteous And as Christ though no sinner in himselfe by being a sinner in our steade and hauing our sinnes imputed vnto him became subiect to the wrath of God and bare it euen to death it self So we though not
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