be so then hee called all men effectually Answer We must vnderstand the Apostle according to his meaning for Romans 11.15 he expounds himselfe shewes what he meanes by the world saying That the falling away of the Iewes is the reconciling of the world which cannot be vnderstoode of men in all the ages but in the last age of the world after Christs ascension wherein God offered to all the world life euerlasting by Christ. Further Rahab is here noted by a notorious vice shee is called a harlot whereby shee was infamous among the men of Iericho Certaine of the Iewes which are enemies to the new Testament say That the Author of this Epistle and S. Iames doe great wrong vnto Rahab for calling her an harlot for say they in Iosuah shee is called but a Tauerner or Hostesse Answer Wee must knowe that the word which is vsed in Iosuah signifieth two things a Tauerner and an harlot Now take the word properly as it is generally vsed in the olde Testament and then most commonly it is put for an harlot And therefore in the new Testament Rahab hath no wrong done her by this title For it is the thing that Iosuah intended to shew what a one shee had beene and therefore in speaking of her to the spies hee bids them goe into That harlots house Iosuah 6.22 vsing such an Article as implies that shee had beene infamous and notorious in that kinde And yet we must not thinke that she playd the harlot after shee had receiued grace to beleeue but long before for faith purifieth the heart neither will it suffer any sinne to raigne therein She is called a harlot therefore in regard of her life past for which shee was infamous among the men of Iericho before her calling to the faith Quest. How could she beleeue being a harlot in former times for it is said That neither fornicators nor adulterers shall inherite the Kingdome of heauen 1. Cor. 6.9 Answere That is true according to the Law but the Gospell giues this exception vnlesse they repent And so are all legall threatnings to be vnderstood in the word of God In this circumstance of the person and in the quality of her sinne we may note the endlesse mercy of God towards sinners for he hath vouchsafed to call most notorious and grieuous sinners to the state of saluation as Isay saith The Lord is very ready to forgiue Isay 55.7 yea with the Lord is plentifull redemption Psal. 130.7 This appeares by vouchsafing mercy to Rahab a notable harlot and as he dealeth with Rahab here so hath he shewed like mercy to other notorious sinners King Manasses had sold himselfe to Idolatry and witchcraft and had shed innocent bloud exceeding much and caused Iudah to sinne 2. Kings 21 6 16 for which he was led captiue yet when he humbled himselfe and prayed God was intreated of him 2. Chron. 33.13 And Paul saith of himselfe When he was a blasphemer and a persecuter and an oppresser he was receiued to mercy though he were the head of all sinners that Christ might first shew on him all long suffering vnto the example of them which shall in time to come beleeue in him vnto euerlasting life 1. Tim. 1 13 16. The consideration of this exceeding mercy of God towards sinners is of great vse First it armeth a poore soule against despaire whereinto the diuell would draw it vpon the view of the multitude and greatnesse of his sinnes for many reason thus My sinnes are so haynous so many and so vile that I dare not come to God neither can I be perswaded of the pardon of them But behold heere the endlesse mercy of God in forgiuing sinnes to them that repent though they be like crimson and scarlet and neuer so many This must comfort the wounded soule and encourage all touched hearts to repent and to sue to the Lord for mercy and pardon Secondly it must moue euery one of vs now to begin to repent if we haue not repented heretofore and if wee haue begun to doe it more earnestly for God is most mercifull and with him is plentifull redemption Yet wee must beware that we take not occasion heereby to liue in sinne because God is mercifull for this is to turne the grace of God into wantonnesse which Saint Iude makes a brand of the vngodly and a signe of the reprobate who as the Apostle there saith are appointed to condemnation yea this is a despising of the bountifulnesse of God which should leade them to repentance and heereby they heape vp vnto themselues wrath against the day of wrath Romanes chapter 2 verses 4 5. Let vs therefore remember this counsell of Paul Shall wee sinne that grace may abound God forbid Wee must all but especially young men take heede of this course for if wee blesse our selues in our heart and say wee shall haue peace though we liue in sinne God wil not be mercifull vnto vs but his wrath shall smoke against vs. Further note that howsoeuer shee was a sinner and a most infamous harlot yet when shee repents God doth honour and grace her with the title of a beleeuer and that among those most renowned beleeuers that euer liued before Christ euen to be one of that cloude of witnesses in whoÌ„ faith is commended to the Church for euer Hence also it is that Saint Matthew reckons her in the Genealogie of Christ to be one of his predecessours when as Amasia Achas and such like who for ought wee knowe did neuer repent are not once named Herein wee may see Gods wonderfull mercy in honouring sinners if they doe repent The consideration whereof must mooue vs not onely to learne the doctrine of Repentance and to haue it in our mouthes but to labour that it may be settled in our hearts that wee may shewe forth the power thereof in our liues All of vs desire honour and reputation among mâ—n Well if wee would be honoured indeede wee must repent and then God himselfe will honour vs neither haue our sinnes made vs so infamous as by our repentance God shall make vs honourable Further concerning the partie How could Rahab come by faith seeing shee liued out of the Church where the word was neuer preached vnto her Answere If wee reade the Storie wee shall finde that shee came to beleeue by a report of Gods meruailous acts for when the Lord deliuered the Israelites out of Egypt through the red sea and drowned Pharaoh therein with all his â—oast as they went further he deliuered the Kings of the Nations into their hands as Og the King of Baashan with the Kings of the Amorites and Amalekites Now the report heereof came to the people of Iericho whereupon they were strikâ—n with a wonderfull great feare And howsoeuer the men of Iericho made no other vse of it but to arme and prepare themselues to resist and beate backe the Israelites yet this report wrought further with Rahab and
way to vndergoe a burden of contempt and hatred Insomuch as many good men are afraid to be either Magistrates or Ministers for first wicked men must needs hate them because the one is to rebuke and the other to punish their faults And againe euen good men are too respectlesse of them that are in these places for the most part neither yeeld them that reuerence nor reward that is due vnto them but often times a man for all his paines and care taken for Church or common-wealth is recompenced with hatred enuie grudges euill words and slanderous reportes In this case the comfort is this that though a man be in the world neither regarded nor rewarded as his desert is yet the Lord seeth what hee doth and is a plentifull rewarder of all that seek serue him and therefore especially of them who not onely themselues serue him in his chiefe places of seruice but also doe winne many other to seek and serue God Fiftly if God be a rewarder of them that seeke him then doubtlesse he is a reuenger of them that hate him for he that can mightily reward his followers can also mightily be reuenged of his enemies These two are the two parts of a Kings power To be able highly to aduance his friends and mightily to punish his enemies therefore principally this belongs to the King of Kings This sentence therefore is a thunderbolt of a most fearefull threatning against all impenitent sinners assuring them that if they persist to profane Gods holy name by their carelesse sinning against him they shall be sure to finde and feele him a powerfull reuenger of them that hate him Thus he promiseth himselfe Deuter. â—2 40.41.42 I lift vp my hand to heauen and I say I liue for euer If I whet my glittering sword and my hand take hold on iudgement I will execute vengeance on my enemies and reward them that hate me Where also note how the same phrase is vsed for as here the Apostle saith God is a rewarder of them that seeke him So in Deuteronomie A rewarder of them that hate him If any obiect how these two can stand together for a man had as good hate him as seeke him if the same reward belong to both I answere A reward but not the same reward belongs vnto them Theeues and murderers are iustly rewarded when they die for their facts and the King rewards a good seruant when hee aduanceth him to honour They that seeke God are rewarded with mercies and fauours aboue their desert they that hate God are rewarded with vengeance and torments according to their desert and this shall all wicked men and enemies of God be as sure to finde as euer any that sought God obtained mercie But worldly men will say we hate not God wee are no Iewes nor Turkes we are christened come to the Church according to the law as good subiects should doe I answer neither doe Turkes nor Iewes hate God if this be all for they denie not the Godhead but acknowledge it and are circumcised and liue more strictly in their deuotions then most Christians Here is therefore more required or else we shall make them also good friends with God But a man may hate God and be neither Turke nor Iew hee may acknowledge Christ and the Trinitie and yet hate God For as Christ saith He that is not with me is against mee and hee that gathereth not with me scattereth So is it here Hee that seeketh not serueth not and loueth not God hateth God for there is no man can know God but he must needes either for his mercies loue him or else hate him for his iustice against sinne and sinners Againe Christ bids vs If you loue me keepe my Commaundements If then to keepe Gods commandements be a sign of one that loues God it is a sign that one loues not God when hee hath no care to keepe them By which two places it appeares that whosoeuer makes not conscience of sinne is Gods enemie and that God so reputes him therefore let this feare euery man from liuing carelesly in his sinne and driue him to true repentance for else let him assure himselfe God is not so plentifull a rewarder of them that seeke him but he is as powerfull a reuenger vpon those that hate him Lastly if God be a rewarder of them that seeke him wee learne the great difference betwixt Gods seruice and the diuels The diuels seruants are fed with faire words but get nothing the diuell is able to giue them nothing but Gods seruants as wee see heere are plentifully rewarded God is a rewarder of them that seeke him but the diuell is a deceiuer of them that serue him But will some say There is none so mad to be the diuels seruants I answere Hee that doth any mans worke is either his seruant or his slaue but euery sinfull wicked man doth the diuels worke for sinne is the diuels worke therefore all impenitent sinners are the diuels seruants It is Christes argument to the Iewes You are of your Father the diuell for the workes of your Father you will doe murthers and lies are his workes you liue in these sinnes and doe these workes therefore you are his seruants Againe the holy Ghost teacheth vs that whosoeuer committeth sinne and liueth therein without repentance the same is the seruant of sinne Now sinne is but the bawde or broker to the diuell they that are the seruants of sin sinne preferres them to the diuell and so they become his seruants therefore whosoeuer is the seruant of sinne is by that meanes the slaue and seruant of the diuell also Which if it be true it will fall out vpon the reckoning that the diuell hath more seruants in the world then God hath which is so much the more lamentable in as much as he deludeth all his seruants and is not able to reward them nor to giue them any good thing But will some say this is nothing so for contrariwise who haue the honours pleasures and wealth of this life who haue hearts ease and the world at will but such men I answere True it is commonly so but haue they those from Sathan No not the least of them all but all from God for euery man is Gods childe by creation and some by grace to euery one of his children he ordaines and giues a portion but to his children by grace a double portion both here and in heauen The wicked men they will not feare nor serue him therefore they haue no part nor portion in heauen but here they haue it So saith Dauid there are some men which are men of this world and haue their portion in this life these mens bellies God filleth with his hidden treasures they and their children haue enough and leaue the rest for their children after them Where it is manifest that wicked men haue their parts and portions of Gods blessings in this world and that all their
men to some particular estate and duty in Family Church or Common-wealth as when a man is called to be a Magistrate Minister Master of a familie Lawyer Physician c. Thirdly God calleth some men to some priuate Personall duty which he designeth not to others but to be done by them alone Such a calling had hee assigned him Matthew 19.21 that would needes be perfect Goe sell all that thou hast c. Now the calling of Abraham in this place is to be referred to this third kinde For it was a priuate and personall calling to leaue his Country his kindred his lands his possessions and to goe seeke another and to be the Father of the faithfull and to receiue the couenant and this dutie belongs to none but who shal personally by name be called vnto it Yet all these three callings may concuâ—re in one as here in him For he was called to be a Christian for the generall and a gouernour of a great family for the particular calling but that that is in this place vnderstoode is this extraordinarie and personall calling to leaue his Country And in it we are to consider three circumstances 1. Who was called 2. When 3. How he was called For the first Abraham was called the sonne of Terah but neither his father Terah nor his brother Nahor were called but Abraham alone But it may worthily be demaunded why God should not call his Father and his kindred there can be no aunswere but this that the Apostle giueth Rom. 9.18 God hath mercy on whom he will and withholdeth it from whom he will He calleth Isaak and refuseth Ismael loueth Iacob and hateth Esau taketh Abell and leaueth Cain euen because he will and for no cause that wee know But why then calls hee Abraham and not his kindred Is not that partiality I answere he is tied to none hee might refuse all therefore the meruaile is that he calls any But why some and not other why Abraham and not his kindred no reason can be giuen for Gods Iudgements are wonderful But as that that is impossible with man is possible with God Math. 19.26 So that that is iniustice or partiality with man is iustice with God And it is extream folly and intolerable presumption for vs to weigh Gods actions in the balance of our shallow reason For the second But when was Abraham called for the time there are two circumstances worth the obseruation First Abraham was called to this dignity when he liued in Idolatrie with his Fathers So saith Ioshua 24.2 Thus saith the Lord Your Fathers dwelt beyond the floud in old time euen Terah the father of Abraham and serued other Gods If Abraham was called by God when he was an Idolater then it is apparant hee had not purchased Gods fauour by his workes Where we learne that the whole worke of a mans saluation is to be ascribed to Gods meere mercy who as the Prophet saith was found of them that sought him not Esay 65.1 Abraham neuer dreamed of the true God nor of any new couenant of grace and saluation when God called him And so when Paul was going armed with bloudy furie and his furie armed with commissions and authoritie against the Saints then God from heauen called him and of a persecuter made him the principall instrument of his glory Acts 9.2 c. Therefore to apply this to our selues If God haue vouchsafed vs the same grace and taken vs to be his people and made a couenant of saluation with vs which in former times haue beene sinners of the Gentiles wee must learne here to see whence this fauour is and therefore to ascribe nothing to our selues but giue all the glory vnto God And particularly for euery one of vs If God haue been so mercifull to any of vs as when we were Popish or superstitious with our Parents or kindred to open our eyes and bring vs home to his holy truth or when wee weltred in wickednesse and sensuality with the profane world to touch our hearts and to call vs to grace and sanctification let vs often remember and freely acknowledge this his vndeserued mercie and say with the holy Prophet Vnto thâ—e belongeth mercy but vnto vs open shame Secondly for the time when Abraham was called It was when hee was 75. yeeres of age or there-abouts as is manifest in the Storie Genesis 12.4 therefore wee see that God for a long time let him lie in his blindnesse and idolatrie ere he called him It is more then likely that Abraham in that meane time liued ciuilly followed learning other ciuill courses and in that time it is likely he attayned to that measure of knowledge in Astronomie and other learning for which he is renowned in olde Writers But this was the first time that he was called to know and serue the true God in his true seruice Heere wee learne that though a man perseuere in his sinnes for a long time and passe his best yeeres in vanitie without repentance and thereby be in a grieuous and fearefull estate yet true beleeuers and men penitent must not therefore iudge them cast-awayes For Gods mercy calls a man in his old age and toucheth the heart when it pleaseth him Christ in the Parable calls some at the 11. houre Mat. 20.6 and so God calleth men to grace in their old age We must therfore spare these sharp vnsauourie censures which som vnaduisedly cast vpon such men for charity thinketh not euil 1. Corinth 13 where it may thinke or suppose any possibibility of good But contrariwise pray for them and hope of their conuersions because we know that at what time soeuer a sinner repents of his sinne God will forgiue him Ezek. 18.27.28 And yet for all this men must not presume to liue carelesly in their sinnes for that is desperately to tempt God but must follow the holy Counsell of Salomon Eccles. 12.1 To remember their Creator in the dayes of their youth and to turne vnto God when they haue meanes least God take away the meanes and with the meanes his fauour from them Abraham was not called till he was olde but when hee was called hee harkened and obayed So must thou when God calls thee by afflictions or by his word then answere and obay as Abraham did or else Abrahams calling in his old age will be little comfort to thee Thus much for the time Thirdly for the manner of his calling it is laied downe in the Storie of Genesis to be in an earnest kinde of Counsell Goe out saith God from thy kindred and from thy Fathers house vnto the land that I will shew thee Where it is to be obserued he saith not barely Goe or come forth but hee amplifieth and vrgeth it with many wordes and circumstances If any aske why God did so when hee might haue giuen the commaundement in one word I answer the reason is that Abraham might haue cause more seriously to consider of Gods calling and to
any thing to bee resolued of Gods power and will to heare and helpe vs. He is our Father therefore carefull and willing he is in heauen and therefore able to heare vs and to giue vs all thinges Math. 6.9 And the same commendation here giuen to Sarah is also giuen to Abraham Rom. 4 21. He doubted not but beleeued aboue hope c. being fully assured that he which had promised was also able to doe it The vse hereof vnto vs is double First to aduise and guide vs for our promises not to be too recklesse as some are what we promise but to consider aforehand and if it be beyond our power not to speake the word for Christian mens words must not be vaine and if we haue promised any thing lawfull and in our power to be carefull to performe it Thus to doe is to be a faithfull man and is a good signe of a holy man and Gods childe prouided this be so First of all towards God that wee make conscience of performing the great vow wee made in our baptisme and all other serious holy purposes of our heart made to God For otherwise hee that breakes his vowe to God carelesly by liuing profanely hee may in worldly policy keepe â—is word but he cannot doe it in conscience The Church of Rome is foully faulty in this point making no conscience of breaking promise and faith with vs or any of our religion their nakednesse herein is discouered in the face of all Christendome let them that are wiâ—e be warned of it They make great ostentation of their vowes and of their care to performe them aboue any other religion but it appeares hereby to be vile hypocrisie For if they were conscionably and not politikely and formally carefull of their vowes of chastity pouerty others made to God they could not but be likewise carefull of their promises made to men for the one of these is the fountaine aâ—d roote of the other But the neglect of the one sheweth the formality and hypocrisie of the other Let all that feare God learne to make conscience of both these in their religion and seruice of God and in all their dealings with men in the world that so the world may iudge vs faithfull men when we haue promised Secondly let vs here learne how to helpe and strengthen our weake faith in the great promises of God Wee haue a promise of saluation Whosoeuer beleeueth in Christ shall not perish but haue life euerlasting Of our resurrection Dan. 12. They thaâ— sleepe iâ— the dust shall rise againe Of our glorification Philip. 3.21 The Lord Iesus shal change our vile bodies and make them like to his owne glorious body Of a new world 2. Pet 3.13 We looke for new heauens and a new earth according to his promise These be as S. Peter calls them great and pretious promises 2. Pet. 1.4 And surely it must be a great pretious faith that can constantly beleeue these No better helpes of our faith can there be then often and seriously to consider of the mercy and power of him that made them if he be willing and able what can let the performance of them Let vs thereforâ— often say with holy Paul Faithfull is hee which hath promised who will also doe it 1. Thess. 5 and with Sarah here We iudge him faithfull which hath promised Now followeth the last effect in the next verse And therefore sprang there of one euen of one which was as dead as many as the starres of the skie in multitude and as the sands of the seashore which are innumerable The third and last effect of Sarahs effect is that by this sonne Isaac whom she conceiued brought forth by faith she had a wonderfull great issue and a posterity almost without number This effect consists not of it selfe but depends vpon the former Her faith gaue her strength to conceiue Isaac though she were barren and to bring him forth though she were olde and weake and so her faith brought him out by whom shee was made the mother of many millions of men The matter of this third effect is the multitude of men that came of Abraham and Sarah by Isaac This posterity or multitude is described by two arguments 1. By the beginning or roote of it One that was as dead 2. The quantity or greatnesse laid downe 1. Generally to be a multitude and innumerable 2. Particularly by two comparisons 1. As many as the starres in the skie 2. As the sands by the seashore The first point is the roote and beginning of this multitude in these words And therefore sprang there of one euen one that was as dead One that is one woman Sarah or at the most one couple Abraham and Sarah And this one was no better then dead Not dead properly and fully for none are so dead whose soules and bodies are not separate but as dead that is as good as dead or halfe dead meaning that they were altogether vnfit for generation of children the strength of nature being decayed in them Abraham being 100. and Sarah 90. yeares olde And if this be true of Abraham who was past age how much more is it of Sarah who was both past age and was also barren in her best age Here we are to note and learne many things First Multitudes came of one See here the powerfull and yet the ordinary workes of God to reare vp goodly huge buildings vpon small and weake foundations So did he in the beginning and euer since Indeede he made at the first thousands of starres because they must be no more then at the first they were and millions of Angels intending they shall not multiply he could also haue made millions of men in a moment he would not but onely one couple Adam and Eue. And of them came the infinite race of mankinde When sinne had made an end of that world hee founded not the second that yet continueth vpon a thousand couples but by three men and their wiues hee multiplied the whole race of mankinde which since haue growen from three to millions of millions And so here of one olde man and a barren olde woman spring innumerable multitudes This God doth to magnifie his owne power in the eyes of the sonnes of men and so he did also in matters heauenly The number of Christians since Christ that haue grown to millions began in a poore number at the first For when Christ himselfe was ascended the number of knowen beleeuers was but 120. Acts 1.15 The consideration hereof should teach vs all these duties First not to measure God by our lengthes nor to tye him to our rules but to esteeme of his power and might as we see it deserues and to entertaine high and honourable thoughts of him his Maiestie who can reare vp so great workes vpon so poore foundations Secondly not to despaire of our selues or our estates though we think our selues neuer so weak so poore so sick
wish themselues to be Dogges Toades or Serpents rather then men and women and yet though they would be glad of that exchange of state they shall neuer compasse it but shall remaine woefull men and women for euermore because that once they made so profane a choise when the path of life was set before them they chose the way of death rather then of life and therefore when they would desire death they shall not haue it but shall liue a life more bitter for euer then any death in the greatest pangs Thus wee see in generall their choise was of the better Particularly the Text addeth That is an heauenly In which words is laid downe the last and chiefe point in this reason to wit that the Patriarchs desired a better Country then the Land of Canaan and that was an heauenly Country euen heauen it selfe the proofe whereof is principally intended in this place Now whereas the Patriarchs being our fore-fathers in faith and patternes whom we must followe did desire heauen by their example euery one of vs is taught the same duty to aime at another and a better Country then that in which we liue euen at the kingdome of heauen and not to thinke that this world is the Country we are borne for This better Country we must all seeke for whatsoeuer we be high and lowe young and olde learned and vnlearned if we will followe these godly Patriarchs And this wee must doe not at death onely seeking this world all our life long for that is to despise heauen but euen in the time of our youth strength of our daies must we set our hearts on heauen endeauouring so to vse this world and the things thereof that when we die we may come to heauen that blessed countrie which we desired and sought for in our liues And to perswade vs hereunto consider the reasons following First worldly wisdome teacheth this If a man dwell on his owne land and in his owne house he is carelesse But if in another mans house whereof hee hath no lease but contrariwise is certaine to be put out hee knoweth not when this man wil in time prouide himselfe of another that so he may remooue into it and not be destitute and if it be within his power he will prouide a better that so he may not remooue for the worse Beholde while wee liue in this world our bodies are tents and tabernacles wherein our soules doe dwell for a time and besides this time is vncertaine for there is no man that can say certainly he shall liue to the next houre Therefore we must euery one of vs prouide for himselfe a dwelling place in heauen where we may abide for euer in all blessednesse Again consider the state of all sorts of men in the world for sinne Atheisme and profanenesse abound euery where the blaspheming of Gods holy name and the breaking of his Sabbath besides daily sinnes against the second table Now all these crie continually for vengeance and for Gods iudgements to be inflicted vpon vs and we know not how God will deale with vs for owne sinnes whether he will take from vs our goods and good name our health friends or life it selfe and therefore it standeth vs in hand to prouide for our selues a resting place wherein we may abide for euer after this fraile life full of misery is ended Thirdly if we shall not doe this marke what followeth this and no other is our estate By nature wee are the children of wrath and of the deuill and by our manifolde sinnes we haue made our ease farre worse Now what is due vnto vs for this corruption and for these transgressions Surely not heauen but another place euen the contrary the place of eternall woe and destruction the bottomlesse pit of hell Now if this be our due by nature then let not sinne nor Sathan deceiue vs perswading vs that wee may come to heauen and still continue in the state of our corrupt nature but let vs labour by all meanes to eschew this place which is due vnto vs by nature that thorough the gift of faith in Christ we may come to the heauēly citie which these godly Patriarchs so seriously soght for But if we remaine in our sinnes and so die we are sure to goe to the place of destruction and there to remaine in woe and torments with the diuell and his angels for euermore so that it stands vs in hand to vse all good meanes to come to heauen or else our case will be the most miserable of all creatures for perdition and destruction will bee our portion world without ende This must awake and stirre vp our dead and drowsie hearts that are so besotted with sinne that though wee heare yet wee neither learne nor practice In worldly things we can take care and paines but if we will doe any thing for our owne euerlasting good let vs labour by all meanes to come to heauen for if wee misse of that citie it had beene good for vs we had neuer beene borne or that we had beene the vilest creatures in the world rather than men For when the vnreasonable creatures die there is an ende of all their miserie but if we die and be not prepared for that place our death will be vnto vs the beginning of all woe and miserie Wherefore God is not ashamed of them to be called 〈◊〉 their God for hee hath prepared for them a citie In these words is laid downe a second reason whereby is prooued that these Patriarchs died in the faith seeking their countrie in heauen The reason is drawen from the testimony of God himselfe recorded by Moses in the booke of Exodus where God saith He is the God of their Fathers the God of Abraham Isaac and Iacob Exodus 3.16 The exposition Wherefore that is that this might appeare and be euident that these Patriarchs died in the faith and sought this Country of heauen God was cōtent to vouchsafe grant vnto them this fauour to be called their God Was not ashamed To be or not to be ashamed of one properly belongs to men and it cannot be affirmed properly of God that hee is ashamed or blusheth as the word signifieth but the meaning is that God vouchsafed vnto them this fauour and shewed them this honour and dignity Quest. What was this honour and dignity which he shewed vnto them Answer To be called their God By which is meant thus much that God accepted them in his mercy to be such with whom hee would make his couenant of saluation and not with them alone but with their seed after them Secondly that he chose them to make the couenant in their names for all the rest Thirdly he vouchsafed them a speciall and extraordinary fauour euen that himself would beare their names they should beare his making his glorious name renowmed to the worlds end by this title The God of Abraham Isaac Iacob Hereupon the reason is framed thus
God would not be called in speciall manner the God of vnfaithfull men but rather would bestowe such a special fauour vpon Beleeuers but that fauour did God vouchsafe to these three Patriarchs therefore doubtlesse they liued and died in that holy faith In that it is said God was not ashamed to be called their God Here first we learn that God doth not vouchsafe his mercie equally to all men but some men haue more prerogagatiue in his fauours and mercies then others Kings make choise among all their subiects of some men whom they wil prefer to be of their counsel or guard to whom they will giue speciall countenance and dispence their fauours more liberally then to all Euen so God among all Abrabrahams kindred maketh choise of these three persons Abraham Isaac and Iacob to bestowe on them such speciall honour as he vouchsafed not to any of their fore-fathers afore them nor posterity after them No meruaile therfore though he bestowe not his speciall mercy vpon all seeing he dispenceth not his inferiour fauours vnto all alike And yet for all this he is no accepter of persons for hee onely is properly said to be an accepter of persons that preferreth one before another in regard of some quality in the person but God vouchsafed this honour vnto these three only of meere mercy and good will and not for any thing he respected in them This confuteth the conceite and errour of many men broached abroad in this age that God doth equally loue all men as they are men and hath chosen all men to saluation as they are men and hath reiected none for say they it standeth with equity and good reason that the Creator should loue all his creatures equally and this opinion they would build vpon the generall promise made to Abraham because that in him God said all the nations of the earth should be blessed Gen. 22.18 But we must vnderstand that All is not alwaies taken generally but sometime indefinitely for many and so Paul speaking of this couenant of grace in Christ saith The Lord made Abraham a father of many nations Rom. 4.17 where repeating the couenant recorded by Moses he putteth many for all Againe graunt that Abraham were the father of all nations and that in him All the kindreds of the earth were blessed Yet it followeth not that therefore God should loue all men equally alike for he may loue the faithfull of all nations yet not loue all men in all nations for in his bountifull mercy in Christ he preferreth some before others And this answer seems the better because we may haue some reason to thinke that God will saue of euery nation some but no ground to imagine he wil saue all of any nation much lesse all of euery nation 2. Here we may see that God honoureth those his seruants that honour him as hee saith to Ely the Priest 1. Sam. 2.30 Which is a point to be marked diligently for this God is the glorious king of heauen and earth yet he abaseth himselfe is content to be named by his Creature aduancing them by abasing himselfe to be called their God the God of Abraham Isaac and Iacob Where we may apparantly see rather then God wil not haue them honoured that honour him he wil abase himself that they therby may be honored Hence we may learn many things First that all that professe religion truly must inure themselues to go through good report and ill report and in all estates to be content for Gods honours sake as Paul saith I haue learned in whatsoeuer state I am therewith to be content I can be abased and I can abound euery where in all things I am instructed both to be full and to be hungry to abound to haue want Thus spake that holy man of God so must we all endeauour to say accordingly to practice And the reason is good because if a man honor God howsoeuer he be contemned or not regarded in the world yet God wil honour him esteeme highly of him that will proue the way to all true honour as it hath done euen in this world to all that tried it Secondly hence we learne which is the true way to get sound honor amongst men namely to honor God Good estimation in the world is not to be contemned for the Lord cōmandeth all inferiours to honour their superiours wherby he also bindeth euery mā to preserue his own dignity Now God honoureth them that honor him therfore the surest way to get true honour among men is this Let a man first lay his foundation well begin with God set all the affections of his heart thoughts on this To honor God Quest. How may a man honor God Answ. By forsaking the rebellious waies of sin vngodlines walking in the way of righteousnesse through the course of his life This doth God take to be an honour vnto his high Maiestie And when a man doth this vnfainedly then God will honour him euen among men so far forth as shal be for his good for God hath all mens hearts in his hād wil make them to honour those that honour him so S. Paul saith If any man therefore purge himselfe from these he shall be a vessell vnto honour not onely in glory eternall after death but also in grace and fauour with Gods Church This confuteth the opinion and condemneth the practice of many who would faine haue good report in the world and be spoken well of by all men but what course I pray you take they to come by this good name They doe not begin with God and lay their foundation by honouring him but they striue to please men whether it bee by doing well or ill they care not their onely care is to please all for that is their rule and resolution all must be pleased and because most men are ill they rather choose oftentimes to doe ill than they will not please the greater sort But he that beginneth to get honour by pleasing men beginneth at a wrong ende for by the testimony of the holy Ghost in this place the way to get sound approbation before men is first to beginne with God and to honour him Thirdly if God wil honour them that honour him then by the contrary consider what a miserable case many a man is in For those that dishonour God God will dishonour them againe as wee may see at large and very plainely in the example of Elie and his two sonnes for them that honour me saith the Lord vnto him I wil honour and they that despise me shall be despised 1. Sam. 2.30 And in Zacharie wee may reade that the man that by blasphemie theft or periurie dishonoureth God the flying curse of the Lord shall enter into his house and remaine in the middest thereof and consume it with the timber thereof and the stones thereof Zach. 5.4 And because Elie did more honour his children than
kill a man not presently but a weeke or a moneth or a quarter of a yeare after as appeares by the confession of those that haue giuen themselues to studie and practice such hurtful deuises And it is worth the marking that the principall inuentors and practicers of such hurtfull inuentions haue been of the Romish religion The second circumstance to be obserued is the Time of this exploite It was not on any of the first sixe daies but on the seuenth and that after they had that day compassed the citie about seuen times then when the Priests blew the trumpets and all the people showted as Iosuah bade them the walles of Iericho fell downe for this was the time which God had appointed for this exploit The reason why God appointed seuen daies and seuen times cōpassing on the seuenth day is not reuealed vnto vs in the word of God and therefore wee may not curiously prie into it nor yet as some doe hence gather that seuen is a perfect number But from the consideration of the very time wherein the walles fell downe wee may learne this that if we would haue God to accomplish his promises vnto vs we must waite for that time season which he hath appointed we must not thinke that God wil accomplish them when we appoint But we must beleeue Gods promise and also waite his good leisure and then will it come to passe The Israelites compassed about Iericho one day and the walles neuer stirre yea they doe so sixe daies together and sixe times more on the seuenth day yet they stand fast The reason is Because Gods appointed time was not yet come But on the seuenth day when they had compassed them about the seuenth time all the people gaue vp the showt then they fel down because that was the particular set time wherein God would accomplish his promise Further whereas they compasse about the walles seuen daies together it must needes be that they went about them on the Sabbaoth day for that was one of the seuen Now here a doubt ariseth for this was a seruile worke vpon the Sabbaoth contrary to Gods commandement which inioyned so strict a rest vpon the Sabbaoth day that they might not kindle a fire thereon how then could they lawfully compasse the city on the Sabbaoth day Answ. All Gods commandements in the morall lawe must be vnderstood with this exception Thou shalt doe thus and thus vnlesse I the Lord command thee otherwise for God is an absolute Lord and so aboue the Lawe and therefore may lawfully commaund that which the Lawe forbiddeth In the second commandement he saith Thou shalt not make to thy selfe any grauen image c. And yet Moses by Gods speciall appointment set vp a brasen serpent which was a figure of Christ. Vpon such a speciall command Abraham lawfully offers to kill Isaac the Israelites at their departure spoyle and robbe the Egyptians and Iosuah with the people here compasse the walles of Iericho on the Sabbaoth day Rahabs Faith VERSE 31. By faith Rahab the harlot perished not with them which obeyed not when shee had receiued the Spies peaceably IN this verse the holy Ghost proceedes further in declaring the power of faith and for this ende commends vnto vs the faith of Rahab The words contain the summe and abbridgement of the second and sixt chapters of Iosua the meaning of them is plaine The points herein to be considered are three 1. The person beleeuing to wit Rahab 2. The reward of her faith giuen by Iosuah Shee perished not but was preserued in the destruction of Iericho 3. The testimonie of her faith so called by Saint Iames chapter 2. verse 25 and set down in the end of this verse When shee had receiued the spies peaceably For the person Rahab was a woman of Canaan dwelling in Iericho as wee may reade Iosuah 2 there shee liued and had her abode shee was no Israelite but a forrainer in regard of her birth and a Stranger from GODs Church How then comes it to passe that she is commended for her faith and here put into the Catalogue of these renowned beleeuers Why are not the rest of the Cananites preferred to this honour as well as shee Answere Wee must knowe this that from the beginning of the world to the time of Christes ascension the Church of God was small sometime shut vp in some fewe families as from the floud to the giuing of the Law and after limited to a small Kingdom and people in the Land of Canaan where the Lords people dwelt During which time all other Nations and people of the world besides this little company were no people of God but strangers from the couenant of promise and as Pau◠saith Without God in the world And howsoeuer Gods Church was thus shut vp as it were in a corner yet now and then it pleased God to reach out his mercifull hand to some of the heathen calling them into his Church and receiuing them into his couenant and they are called in the newe testament Proselytes In Abrahams family his bond-men and seruants were circumcised and made members of the Church of GOD. And in Moses dayes Iethro Moses father in Law a Priest of Midian obtained this at Gods hands to be ioyned vnto Gods Church and so was Ruth the Moabite Ruth 1.16 and Naaman the Assyrian 2. Kings 5.17 and as some think Nabuchadonozer Daniel 4.3 but that is not so certaine And so was the Eunuch of Ethiopia Candaces the Queene of Ethiopias chiefe gouernour Acts 8.27 Now as God in mercy dealt with these so did he in like mercy call Rahab the harlot aboue all the people of Iericho for they trusted to their strong walls and therefore died but Rahab beleeued that the God of Israell was the true God and so had mercy shewed vnto her Now after the time of Christes ascension God dealt more bountifully with the world for he sent the light of his Gospell into all Nations and as the Scripture saith their sound went through all the earth and their words to the ends of the world Rom. 10.18 The consideration of this limited estate of the Church of God for so long a time serues to discouer vnto vs the errour of those that maintaine and hold vniuersall calling of all and euery man to the state of grace and saluation but if that were so then in former ages the Gentiles would haue beleeued whereas we see that before the ascension of Christ the Church of God was but a small remnant among the people of the Iewes onely and not one of tenne thousand beleeued among the Gentiles Now if all men had beene effectually called then all would haue receiued the promise of the Gospell but many Nations in former ages neuer heard of Christ and therefore there was neuer in all ages a generall effectuall calling of all men Obiect Paul saith God reconciled the world vnto himselfe by Christ 2. Cor. 5.19 and if that
keeping of it is a doubling of the sin Dauid in his anger had sworn to slay Nabal and all the men in his family for denying reliefe vnto his seruants 1. Sam. 25.22 This was a rash oath and therfore afterward when hee was preuented by Abigails good counsell hee blesseth God for it and breakes his oath which hee had made vers 32. Quest. 2. What if a man take an oath and yet afterward in consciēce doubts of the lawfulnes of that which he hath sworne to do what must be don in this case Ans. So long as he doubteth hee must defer the performāce of it For he that doth a thing doubtingly condemnes himselfe in the thing he doth because he doth it not of faith and whatsoeuer is not of faith is sinne Rom. 14.23 Quest. 3. What if a man be vrged by feare to take an oath must hee afterward keepe it As for example a man is taken of theeues now wanting money they charge him on paine of death to fetch them money and they binde him hereto by an oath what must bee done in this case considering there must such great care bee had in keeping of an oath Answ. So long as the thing which hee is bound by oath to doe respecteth his priuate dammage onely he must keep his oath yet so as he declare his case to the Magistrate because their course is against the common good now the Magistrate hearing of it is according to equity to prouide for his defence for the safety of his goods A second point to be considered in Rahabs preseruation is this Rahab escaped a common danger but not without all meanes onely staying her selfe on the bare promise of the Spies but as shee beleeued in the true God so shee vsed meanes whereby shee might bee sure of her preseruation and that is this Shee bindes the Spies by an oath to saue her life and to spare her houshold also shee keepes within and ties the corde of red threed in her windowe according to their mutuall couenant Thus shee vseth meanes for her temporall safety and so haue other of GODs children done in like case When King Hezekiah 2. Kings 20.6 was sicke hee was certified by the Prophet from GOD that hee should liue fifteene yeares longer yet hee neglected not the meanes whereby he should be healed and liue for hee applied dry figges to his byle and vsed foode and raiment for his bodily life during the whole space of those fifteene yeares So the Apostle S. Paul in his voyage by Sea to Rome was assured by a vision that none of them that were with him should perish but all come safe to land and yet when the Mariners would haue gone out hee tels the Centurion that vnlesse those staied in the ship that so they might vse the ordinary means they could not be safe Now as it fareth temporally for the saving of the body so is it in the spirituall case for the salvation of the soule men must vse means to come by grace so to salvation But many in this regard be great enemies to their owne soules they say God is mercifull and Christ is a Saviour I hope he will saue me yet they wil not vse the means to come to saluation But if we would be saued thē with our inward faith we must ioyn the obseruatiō of the outward ordinary means whereby God vseth to saue mens soules as namely the hearing of Gods word calling vpon God by prayer and the receiuing of the sacraments that thereby our sinfull lyues may bee amended and our faith strengthened This must bee remembred of vs for they that contemne or neglect the means despise the grace and mercy of God offered therein and therfore Paul saith of the Iewes when they put the Gospel from them that they did iudge themselues vnworthy eternall life Act. 13.46 It followeth With them that disobeyed That is with the people of Iericho Quest. How did they disobey Ans. Thus When Iosuah and the people came vnto them and offered them peace if so be they would becom their tributaries and seruants the inhabitants of Iericho would not yield vnto thē but set themselues against the people of Israel and so against God in that they would not vndertake that estate which God offered vnto them and therefore they are here esteemed disobedient Hence we learne that if it shall please God at any time to put vs out of these temporary benefits which we enioy in goods and possessions wee must bee contented with Gods will and prouidence and seeke to obey God therein The inhabitants of Iericho pay deerely for their disobedience in this case God sets the Israelites as Lords over them and because they will not yield to become their seruants they die for it Dauids practice was commendable in this case for when he was put out of his owne Kingdom by his owne sonne hee murmured not but said thus If I shall finde fauour in the eies of the Lord he will bring me againe but if he say thus I haue no delight in thee beholde here I am let him doe to me as seemeth good in his eies 2. Sam. 15.25 26. In other countries we see Cities and Townes spoyled and sacked what must the people doe Answ. They must submit themselues to the Lords pleasure knowing that he permitteth it who may doe what he will And so if it shall please God to bring vs into the like case as to suffer our enemies to haue dominion ouer vs and to dispossesse vs of our places we must submit our selues to Gods good pleasure when wee see no helpe by lawfull meanes wee must not murmure or rebell for that is but to disobey as the people of Iericho did and so shall we be destroyed as they were And thus much for the second point The third thing to be considered in this example is the testimony of her faith in receiuing the Spies peaceably This was a notable worke of faith as Saint Iames noteth Iam. 2.25 and the more commendable because shee receiued them into her house and entertained them yea shee preserued them in danger of her owne life for shee did it contrary to the pleasure of the State vnder which shee liued But against this may be obiected first that shee lyed in this fact for when the King of Iericho's messengers came to search for the Spies whom shee had hid in the top of her house shee said to the messengers they were gone another way Now how can it bee a good worke which was don with lying especially to our Superior who hath power to aske vs and to whom wee are double bound to speake the truth Answ. Wee must knowe that the worke was good which shee did and a worke of mercy to preserue Gods people although shee failed in the manner of doing it shee receiued them by faith though shee shewed distrust in lying for their safetie It was a notable worke of Rebecca Gen. 27. to cause her sonne Iacob to
did it not so much as burne their garments or the haire of their heads to cause the same to smel And the like is his goodnesse towards all his seruants Dauid saith The Lord preuented him with liberall blessings that is when Dauid neuer asked such blessings at Gods hand euen then did the Lord bestowe his liberall blessings vpon him as namely this when Dauid was following his Fathers sheepe and walking in his calling he neuer dreamed of any Kingdome yet thence the Lord took him to be King ouer his people Israell So the Israelites hauing been 70. yeares in captiuity neuer thought of returne and yet then were they deliuered and their deliuerance was so strange and miraculous that they were like them that dreame Psal. 126.1 When Peter was cast into prison by Herod and committed to foure quaternions of Souldiers to be kept the Angel of the Lord came and awoke him as he slept and led him out of prison past the watches and through the iron gate and then left him Now this deliuerance was so strange vnto him that he knew not whether it was true but thought he had seene a vision From hence it is that God hath made this gracious promise vnto his Church to answer before they call and to heare while they speake Isay 65.24 So endlesse is his mercy and his goodnesse so vnspeakeable towards his seruants that if they cleaue vnto him vnfainedly they shall finde his bounty farre surpassing all that they could aske or thinke The consideration hereof serues to stirre vp euery one of vs in our places to cleaue vnfainedly vnto the true God with all our hearts by faith in due reuerence and obedience If a seruant were to choose his Master and among an hundred should heare of one that besides his wages would giue vnto his seruants gifts which they would not think of this seruant would forsake all the rest to com vnto this one Behold the Lord our God is this bountifull master who doth not only keep couenant with his seruāts in a full accomplishment of his promises but is exceeding gracious preuenting them with liberall blessings aboue all that they can wish for thēselues wherfore let vs forsake all our bad Masters the world the flesh and the diuell in the seruice of sinne and resigne our selues with full purpose of heart to serue this our good GOD to the end of our dayes There is no man liuing that can haue such cause of true ioy in heart as Gods seruants haue for God shewes more kindenesse vnto them then they can aske or thinke of And take this for truth also there be none that thus giue themselues to serue God faithfully with all their harts but before they die they shal finde this to be true that God is a most mercifull GOD and his goodnesse endlesse towards them aboue their deserts Secondly this endlesse mercy of GOD must mooue vs all to repent vs of our sinnes and to trust in him for the pardon of them be they neuer so many or haynous for they can neuer reach to the multitude of his mercies Though they be in number like the sand of the sea they must not dismay vs from comming to him but considering that his goodnesse is endlesse and his mercy is ouer all his workes we must come vnto him for the pardon of our sinnes For GOD is mercifull to performe his promise yea and beyond his promise to doe for vs more than wee can thinke of Many indeede abuse this mercie of GOD by presuming thereon to goe on in sinne but such deceiue themselues For God will not be mercifull vnto them Deut. 29.20 It is the penitent person that shall finde mercy The sixt effect of their faith is in these words Escaped the edge of the sword The words in the originall are thus Escaped the mouth of the sword which is the Hebrew phrase in the olde Testament and heere followed by the Pen-man of this Epistle and before where he calleth the word of God a two mouthed sword Heb. 4.12 hereby meaning as it is translated a two edged sword This effect must be vnderstood of two worthy Prophets Elias and Elizeus for Elias wee may reade that when he had slaine Baals Priests 1. Kings 19.1 Iezabel the Queene threatened to kill him which he hearing fled into the wildernesse and thence was led to Mount Horeb and there escaped by meanes of his faith And for Elizeus wee may reade that when he disclosed the King of Syriah his counsell to the King of Israel 2. Kings 6. hee was compassed about in Dothan the city where he lay with a huge hoast of Assyrians but praying to the Lord the Lord smote the hoast with blindnesse and so the Prophet led them in safetie to Samaria So then the meaning of this effect is that when these seruāts of God were in distresse danger of death they denied themselues and their owne helpe by faith relied vpō God vnfainedly frō the bottom of their hearts so found deliuerance with God frō the perill of death First here wee learne that God prouides for the safetie and deliuerance of his seruants in the extremitie of peril and danger when both might and multitude are against them This point we haue touched in diuers examples before and therefore doe here onely name it Secondly in that these men in the extremity of danger beleeued and so escaped the edge of the sword we learne that when we are in greatest danger so as we see no way to escape euen then wee must put our trust in the true God and he will saue vs. This wee must doe not onely for the safety of our body but more especially for the saluation of our soule Put the case a man were in despaire of his saluation and that hee sees legions of diuels compassing him about to take him away what must this man doe in this case Answ. Looke what Elias and Elizeus did the same thing must hee doe hee must not lie dead in desperation yielding thereto but at the very same time when such terrors oppresse him hee must by faith lift vp his heart to God and put all his trust and confidence in him thorough Christ. And if hee can this doe hee may assure himselfe that hee shall as certainly escape these fearefull terrors of conscience and the torments of hell as Elias Elizeus did the edge of the sword for let a man put his whole trust in God and whatsoeuer his troubles bee God will deliuer him Great are the troubles of the righteous but the Lord deliuers him out of them all Psal. 34.19 Indeed wee must not limit God for time or manner of deliuerance but waite on GOD by faith accounting his grace sufficient till deliuerance come And thus much of the sixt effect The seauenth effect of their faith is this Of weake were made strong Or thus Of weake were restored to health This must bee vnderstood of Hezekias a worthy king of