world should be destroyed seemed not possible to be because it neuer had beene Secondly it seemed not likely that Gods mercy should be so wholly swallowed vp of his iustice Thirdly they must liue in the Arke as in a close prison without comfort of light or fresh aire and amongst beasts of all sorts and that for a long time hee knew not how long Now reason would tel him he had better die with men then liue with beasts and better die a free man and at liberty then liue a prisoner and better die with company then liue alone And that if God had purposed to saue him hee could haue vsed other meanes and more easie more direct more safe then this that therefore his deliuerance was to be doubted of And lastly reason would say I may make my selfe a gazing and mocking stocke to the world for 120. yeeres and it may be then Gods purpose will be altred no floud will come or if it come I go into the Arke and it chance to breake against the mountaines so that I perish with the rest then am I worst of all who perish notwithstanding all my labour therefore I had better let it alone and take my venture with the rest of the world These doubtlesse and many such naturall considerations came into his minde and stood vp as so many impediments of his faith But behold the power of true faith in the heart of a holy man It ouergoeth all doubts it breaketh through all difficulties to obay the will word of God Yea it gâ—ues a man wings with which to flie ouer all carnall obiections Thus we see it here in Nooh and afterward shall as cleerely see it in Abraham and other holy men The vse of this doctrine discouereth the weaknesse of many meÌ„s faith for if the doctrine of the Gospel go curraÌ„t with our natural affectioÌ„s or seem plausible to our natures we do formally obay it But if it crosse our affections or goe beyond our reason or controll our naturall dispositions then wee spurne against it we call it into question we are offended at it and denie our obedience Here wants the faith of Noah which caried him beyond the compasse of nature and reach of reason and made him beleeue and do that which neither nature could allowe nor reason like of which would be displeasing to his naturall affections Let vs therfore learne to practice true faith by beleeuing forthwith what God shal say vnto vs without asking aduise or hearing the obiections of flesh and bloud God threatned in times past the ouerthrow of the great Monarchies of the Assyrians Chaldeans Persians Grecians Romanes reason did make doubts how it could be but faith beleeued it and it is done God in later times threatned the fall of Abbies and dispersing of Monkes for their wickednesse It seemed impossible to reason yet faith in some beleeued it and it came to passe God now threatneth the ruine of Babylon and the full reuelation of Antichrist and the ouerthrow of the new found Hierarchie of the Iesuites which glitter so in worldly glorie and in outward strength this seemes hard to bring to passe but let faith beleeue it for it is Gods word and shall be fulfilled in his season God hath said that our bodies shall rise againe euen these bodies which are burned to ashes or eaten of beasts or fishes or turned to dust in the earth This is a wonder to nature an amazement to reason but faith will beleeue it and shall finde it true for God hath saide it God saith Christ is in the Sacrament truly and really present to the soule of a Christian. Carnall senses denie this and naturall reason knoweth not how but aske with the Capernaits How can he giue vs his flesh to eate But faith beleeueth it and knoweth how though to outward sense it cannot be expressed And it was a holy and diuine speech vsed by holy Martyrs who being asked how Christ could be eaten in the Sacrament and not with the teeth answered My faith knoweth how God saith Wicked men though they flourish neuer so are miserable and good men are blessed aboue all other Reason and worldly experience say this is false but true faith belieues it and findes it true for neuer did any childe of God desire to change his estate with the mightiest or wealthiest wicked man in the world God saith He that will follow Christ must denie himselfe and his owne desires and follow Christ in bitternes and affliction Nature saith This is a hard lesson who can beare it But faith beleeues it yeelds to it and endeuours the practice of it because God hath so coÌ„maunded Such is the power and excellency of true faith Fourthly and lastly out of this action and obedience of Noah marke a speciall lesson God had reuealed to him that he would saue him and his family and assured him hee should not perish Yet for all this he makes an Arke wherevpon it followeth that Noah though he knew God would saue him yet was perswaded he must vse the meanes or else should not be saued He might haue said to himselfe God hath said and bound himselfe by couenant he will saue me now if I make not the Arke yet his word is his word and he will stand to it His will cannot be altred though I be false he will be true though I doe not that I should doe yet he will do what belongs to him therefore I will spare my labour and cost of making the Arke especially seeing it is a matter of so much mockerie and so ridiculous to reason But Noah is of another minde he will not seuer Gods word from his meanes he dependeth on Gods word for his safety but not on his bare word without the meanes Whence we learne that though a man be certaine of his saluation yet he is to vse the meanes of saluation and that not onely though he be certaine in the certainty of faith but though hee could be assured from God himselfe by immediate reuelation For if God should say to a man by his name thou shalt be saued It is no more then here was said to Noah for his deliuerance For to him said God I will destroy all flesh but with thee I will make my couenant and thou shalt be deliuered yet for all that Noah iudgeth that if he vse not the meanes if he make not an Arke he is to looke for no deliuerance this was Noahs diuinitie Contrary both to the diuinitie and practice of some in this age who say If I shall be saued I may liue as I list and though I liue as I list yet if in the end I can say Lord haue mercie on me I am safe enough But Noah would not trust his body on such conditions though they be so presumptuous as to trust their soules Let such men be assured God in his decree hath tied the end and the meanes together Let not therfore man separate what God
the first fruit of their faith The second fruite of their faith is noted in these words And beleeued them where by beleeuing wee must vnderstand not so much the act of faith for that was noted before as the growth and encrease of their faith for the word imports a confirmation of their hearts and a resolution in assurance of the promises made vnto them which is not vnusuall in Scripture for Paul prayeth for the Churches who had true knowledge faith and loue that they might encrease and abound therein more and more Ephesians 3.16.17 Philippians 1.9.11 Colossians 1.9.11 Heere then wee may obserue in the example of these Patriarches that it is the duty and property of euery true beleeuer to goe forward and encrease in faith till hee come to a full perswasion and assurance in Gods promises All the giftes of GOD and therefore faith are the Lords talents and euery true beleeuer is the Lords seruant called to occupie therewith Now GOD hauing put his talent into any mans hand doth require the encrease thereof as the Parable shewes Luke 19.13 And this Paul teacheth for praying for the Ephesians that they may goe on and be strengthened by the spirit in the inner man Ephesians 3.16 he signifieth that hee that doth truly beleeue in Christ must goe on from grace to grace till hee be a tall man in Christ as a childe groweth from yeare to yeare till hee come to bee a strong man The nature of faith is like vnto fire which will not goe out so long as wood or other fewell is put vnto it but will take holde thereof and growe vnto a greater flame and so will faith growe vp to a full perswasion in all those that conscionablie apply themselues to the Worde and Prayer But goes the case thus with vs in the matter of faith Nay verily generally it is farre otherwise for many among vs haue no regard of faith at all but thinke they may liue as they lust their good meaning will serue the turne others and those not a fewe are so farre from going forward in faith that they are euery day worse and worse and still goe backward more and more A third sort wee haue that will heare the word and receiue the Sacraments but yet their growth in grace is verie slender they stand at a stay and profit little Now howsoeuer it may be thought but a small fault not to profit in Religion yet vndoubtedly it is a fearefull Iudgement of GOD when the hearers of the word in any congregation are daily taught and doe not profit thereby and therefore the holy Ghost noteth those women to be laden with sinne which are euer learning and yet neuer are able to come to the knowledge of the truth 2. Timoth. 3.7 If a childe lately borne like not well nor growe when it hath good keeping the common saying is that it is a Changeling So if a man heare the word of God and doe not encrease in knowledge faith and obedience wee may most truly say of him that hee is a spirituall Changeling and therefore to auoide this fearefull iudgement of God we must first labour for faith hauing faith encrease therein and in other graces of God till we come to be strong men in Christ. It is here said that those Patriarchs encreased in faith But it may be demaunded how and by what meanes they did attaine hereto Answer In the booke of Genesis we may finde three wayes whereby they were confirmed in the faith and did growe vp in grace The first meanes was from God himselfe for when he had made his couenant with Abraham mercifully renuing the same during his life as occasion serued sundry times he stayed not there suffering it to die with Abraham but when Abraham was dead God renued his couenant with Isaac and Rebecka and with Iacob also after them Now the tongue of man cannot vtter what a wonderfull furtherance it was vnto their faith to haue the Lord himselfe to renue his gracious promises vnto them The second meanes of encreasing their faith was their holy conuersing one with another for the manner of the Patriarchs was to teach and instruct their children and to nurture them vp in the true worship and feare of God by which meanes they did not only implant Gods promises in the hearts of their children but were themselues confirmed in the same for hee that teacheth another from a feeling heart greatly strengtheneth his owne soule Now God himselfe doth testifie this thing of Abraham saying I knowe him that he will commaund his sonnes and his houshold after him that they keepe the way of the Lord to doe righteousnesse and iudgement Now looke what Abraham herein did to Isaac that no doubt did Isaac vnto Iacob The third meanes to encrease their faith was from each one to himself for they gaue themselues often times in their owne persons to muse meditate vpō the promises of God so it is said of Isaac that he went out to pray or to meditate in the field towards euening and wee may perswade our selues it was concerning this and other promises of God and the accomplishment thereof And wee neede not to doubt but that Abraham and Iaacob did the like These are the means by which these godly Patriarchs were strengthened in their faith All which must be marked of vs diligently and put in practice for the cause why we heare the word often and yet profit little by it is chiefly this because the meanes by which men should growe vp in faith are so slenderly vsed among vs. For the first meanes which is on Gods behalfe to man is through his great and vnspeakable mercy plentifully affoorded in many parts of the Land in the holy Ministerie of the gospell wherin Gods gratious promises of mercy are opened and applied to mens hearts and his iudgements against sinne are sharpely denounced to driue men to lay holde on Gods mercy in Christ. But if wee regard the second meanes which is mutuall instruction of father to childe of master to seruant and of one neighbour to another together with mutuall conference about that we are taught Or else if wee regard the third meanes which is priuate meditation vpon Gods word and promises taught vnto vs which meditation is to a Christian soule like the chewing of the cudde vnto a beast for as chewing the cudde turnes that which was eaten into true feeding so doth holy meditation make Gods word and promises spirituall refreshing by digesting them in the heart If I say wee take a viewe of these two latter wee shall finde them seldome vsed of very many or not at all Blessed be God we neede not to doubt but there bee some who vse these meanes with care and reuerence but alas these some are very fewe And because this duty is so slackly performed hence it is that though the couenant of mercy in Christ be oft repeated yet men reape little profit by it So that we
priuat reuenge and so it maketh nothing against lawfull warre For what though a priuate man may not reuenge himselfe nor make warre yet that hindereth not but that a Magistrate who beares the sword may lawfully vse it Againe it is friuolous to imagine that resisting is onely by a weapon for the chiefe resistance that God respecteth is in the heart and affection And a priuat man may resist that is breake this commandement by vnlawful resistance though he carry no weapon and the publike person breake it not though he make warre Obiect 2. Secondly they obiect the prophecy of Isay who speaking of the kingdome of Christ vnder the Gospel saith That then they shall turne their swords into scithes and their spears into mattocks therfore say they there must be no warre vnder the Gospel Ans. That Prophecy signifies that in Christs kingdom there must be great loue and peace wonderfull concord among all the true seruants of God But here they take aduantage say If this be so what then needeth any warre Ans. We must knowe that as there bee two kindes of Kingdomes a spirituall kingdome and a politicke so there be two kindes of peace spirituall and politicke Spirituall peace is inward in the Church and politicke peace is outward in the common wealth Spirituall peace i◠begun and preserued by spirituall meanes of grace in the ministery of the Church but warre is an ordinary meanes for the establishing and preseruing of politicke peace Secondly hence wee learne that Gods people may make warre not onely by way of defence but also in assault vpon their enemies that according to Gods word For here it is said that Gedeon Sampson Dauid the rest by faith subdued Kingdoms making warre against them by way of assault and not in defence onely Indeede speciall care ought to bee had that offensiue warre in assaulting an enemie be made vpon iust good grounds one speciall ground or cause is heere implied in this worke of faith to wit the recouery of iust right in matters of importance for the Kingdoms of Canaan were giuen to the Israelites by God himselfe and for the recouery of them they made warre by way of assault So when Lot was taken Captiue by Keder-laomer the Kings of the Nations Abraham Lots kinsman gathers his seruants together and pursues the Kings and ouertaking them destroyed them for the recouerie of Lot and his goods Other respects there be for which offensiue warre in assault may be made but because they are not heere mentioned I will not propound them The second fruite of their faith is this they wrought righteousnesse that is some of these men in their places wherein God had set them gaue to euery man his owne This working of righteousnesse consists in two things First in giuing rewards to such as deserued them Secondly in inflicting due punishment according to mens deserts In both these the men before named did all excell but especially two of them Dauid and Samuel for Dauid it is a wonder to see how righteous he was for when he was anointed King in Sauls steed and Saul reiected how did hee behaue himselfe towards Saul Did hee seeke Sauls blood No But when Saul hunted him as the hunter doth the Partridge Dauid euen then gaue himselfe to studie and practice righteousnesse yea when Saul was fallen into his hands both in the Caue and asleepe in the campe 1. Samuel chapter 24. verses 5 6. c. and chapter 26. verses 7 8 he would not touch him nor suffer others to doe him hurt because hee was the Lords anointed yea so righteous was Dauid towards Saul that his heart smote him for cutting off but the lappe of his coate Therefore Dauid is heere commended especiallie for this effect of faith the working of righteousnesse To apply this vnto our times If this be a fruite of faith thus to worke righteousnesse then what may be saide of the Church of Rome and of the Popish sort among vs They pretend the auncient faith and none must be so good beleeuers and Catholikes as they but how doe they shewe this their faith Is it by the practice of righteousnesse Doe they giue to euery one his due Nay verily but they set themselues to worke the ruine of Kingdomes that ioyne not with them in religion This witnesse their manifolde diuellish plots against our State from time to time This did not Dauid no not against Saul though hee were reiected of God and also most vniustly sought his death But they haue many times sought the death of the Lords anointed ouer vs whereby they declare their state to all the world that they haue no sparke of true faith at all for true faith will make a man practice righteousnesse and innocencie And therefore we may iudge of them and all their adherents that be of this mind to allow such practices that they haue none other but the faith of diuels which is to beleeue the word of God to be true This the diuels do with trembling And as their faith is diuellish so are the fruites thereof namely treachery and falshood such as the diuel most approues But we must learne that true faith is especially commended by these fruites The study and practice of innocency and the maintaining of peace in Christian estates for true faith and treachery and contention wil no more stand together than light and darknesse Secondly Samuel also wrought righteousnesse as appeareth by his protestatio before all Israel whē he gaue vp his office of gouernment ouer them vnto Saul 1. Sam. 12.3 Behold saith hee heere am I beare record of mee before the Lord and before his anointed whose Oxe haue I taken or whose Asse haue I taken or whom haue I done wrong to or whom haue I hurt or of whose hand haue I receiued any bribe to blinde mine eyes therewith and I will restore it Now as these two Samuel and Dauid were famous for this fruite of faith in working righteousnesse So likewise were the Iudges and Prophets before named in their places carefull of this vertue and did practice the same partly in rewarding the good and partly in punishing the wicked But some will say To worke righteousnesse cannot be a fruit of faith for the very Heathen which neuer heard of Christ by the light of nature haue done Iustice and are highly commended by Heathen Writers for the same Now that which the Heathen can doe by the light of nature is not thus to be extolled as a fruite of faith Answer True it is the Heathen haue done many workes of iustice but we must wisely consider that euery iust worke is not a fruite of faith vnlesse it be done by a righteous person in obedience to God and for his glory But in all these the Heathen failed in their workes For though the things they did were good in themselues yet seeing the Heathen were corrupt trees remaining in the sinfull state of corrupt nature their workes
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
because they be contrary as Noahs drunkennesse Lots Incest Dauids Adultery and many other his infirmities and such like Such as are directly agreeable with the word of God are to be embraced and receiued as directions for our liues not for their owne sake but because they are agreeable to the word But as for such as are neither commaunded nor forbidden and being done were neither allowed nor disallowed these being done by godly men and such who for their faith were approued of God and against which no exception can be taken in the word they be as rules and directions for vs in the like cases Now there is no action that can fall out in the life of a Christian man for which he hath not out of the Scripture either a rule generall or particular or else some example to follow which is as good as a rule vnto him And thus wee see how the Scripture affoords directions for all our actions In the demonstration whereof we haue stoode the longer because it is a principle of great moment The vse hereof is double First we must therefore in all the actions of our liues and callings take consultation with the word of God and for our direction therein wee must search for either generall or particular rules or at least for examples of godly meÌ„ in like cases And without the warrant and direction of some of these wee are by no meanes to enter into any thing or to do any work If we doe then we cannot cleare our selues from sinne in so doing for we sinne because we please not God in doing that action we please not God because we haue no faith for the doing of it we haue no faith because we haue no warrant nor ground in the word for it Therefore what-euer a man presumeth to do without some warrant in the word for his direction he sinneth in so doing Secondly â—ere Ministers must learne their duty for if no action can possibly please God that is done without faith nor can be done in faith without warrant from the word then must they be Gods mouth vnto the people to be able to tell them what is lawfull what is vnlawfull by the word that so their people may performe their actions in faith and consequently please God Now hauing laid downe this Rule because it is a principle of so great moment the holy Ghost in the next words proceedes to the proofe of it For he that commeth to God must beleeue that God is and that he is a rewarder of them that seeke him These words are a proofe of the former rule and the reason stands thus He that commeth to God must needes beleeue But He that pleaseth God commeth to God Therefore Hee that pleaseth God must needes beleeue and so without faith it is impossible to please God He that commeth to God To come to God in the Scriptures but especially in this Example is to labour to haue fellowship with God in Christ as is manifest in three places more In the fourth Chapter wee are bid to goe boldly to the throne of grace and in the seauenth Christ is said to be able perfectly to saue thâ—m that come vnto God by him And in the tenth we are called to draw neere with a true heart in assurance of faith Out of all which places it appeares that to come to God is to haue fellowship with God by Christ. And the reason why that phrase is so often vsed to the Hebrewes is for that many of them hauing receiued the profession of Christ afterward forsooke him againe and fell from his religion and by renouncing Christ fell away from God Therefore hee exhorteth them to take heede least there be in any of them an euill heart and vnfaithfull to depart from the liuing God Chap. 3.12 Now by the contrary Iâ— to renounce Christ be to fall or goe away from God then we may gather that to come to God is to cleaue to Christ and to God by Christ. So then the meaning is He that will haue any fellowship with God in Christ He must beleeue What must He beleeue Two things 1. That God is 2. That he is a rewarder of them that seeke him He must first beleeue that God is That is not so much that there is a God for that wee are taught by the very light of Nature But that this God whom in Christ he labours to know and come neere is the true and onely God This is a notable point in Christian religion to beleeue that God is God indeede not a fiction a shadow or imaginarie God but God indeede For it is the scope of the first commaundement that God gaue mankinde If any man obiect There is no man that knowes God but confesseth God to be God no man was so mad as euer to thinke otherwise I answer to beleeue the true God to be God indeede is a matter of great difficulty For though a man by nature thinke there is a God yet doe we not by nature thinke the true God to be God Nay by nature euery man is an Atheist and denieth in his heart the true God to be God and doth impugne the first commaundement aboue all other And this may truly and safely be affirmed of all men that euer came of Adam Christ alone excepted that by nature they are Atheists and it may be proued thus By nature though wee know and beleeue there is a God yet the corruption of our nature is such as wee frame and faine him to ourselues to be such a one as we please for we denie in our hearts his power his presence and his iustice But to take away these three from him is to denie the true God to be God indeede First men by nature denie Gods presence For men would be ashamed to doe many things in the presence of any man euen the basest in the world which when they are out of mens sights and yet in Gods presence they commit carelesly and boldly I speake not of naturall actions which are lawfull yet in many wherof there is none so great shame as men naturally refuse to doe them before others But I meane sinfull actions which not for any naturall vnseemelinesse but euen for their foulenesse and vglinesse because they are haynous sinnes men would feare to doe if any man were present Seeing then men feare not nor shame not to doe them though they be in Gods presence It followeth that therefore they naturally imagine that God is not present for if they were so perswaded they would not commit them though they esteemed God no better then a man Secondly men by nature denie Gods power thus When a man offendes a Magistrate by breaking any law which may deserue death or some great punishment hee is sore afraide and all his care is how hee may escape his punishing hand But let a man offend God neuer so much by breaking carelesly all his holy commaundements he neuer feares at all nor trembles
Then assuredly his heart is voide of true faith and farre from the life and power of religion For assuredly where God is knowen and beleeued there that mans heart though hee be a King cannot once thinke of God without a reuerence of his Maiestie and an admiration at his greatnesse and his owne basenesse therefore the want of this argueth a want of true religion and true faith in mens hearts Secondly this profanenesse discouers it selfe to the world by want of reuerence to Gods workes Let the Lord send vnseasonable weather or famines or plagues or any strange signes in heauen or in earth forthwith they are but fooles that cry out Behold the finger of God the hand of God No this is nature and is produced by naturall causes Ill weather comes from the starres famines from ill weather and mens couetousnesse Plagues from famines or from ill aires or else by apparant infection from another place But cannot Nature and naturall meanes haue their place vnlesse they haue Gods place God ouerthroweth not them why should they ouerthrow God Yet thus it is in the world and thus God is robbed of his glory and he is but a simple fellow which is moued with reuerence at sight of such things or begins to magnifie Gods power and iustice in them This is too apparant to be denied for haue wee not now as great causes of feare as can be Noah heard of water and wee heare that fire is to destroy the worlde and yeâ— where is hee that is mooued with reuerence as Noah was and yet Noah could saye The floud shall not be these 120. yeeres but who can say and proue that this world shal not be destroyed by fire within these 120. yeeres And till the floud came they had doubtlesse many otheâ— plagues which were fore-runners of the generall destruction all which as they came Moued Noah vnto reuerence and so wee in this age doe see the great workes of Gods Iudgements vpon men vpon families vpon townes vpon countries and whole kingdomes and wee feele his heauie hand in many sharpe strokes but who and where are they whose hearts feare God the more and doe tremble in the consideration of his Iudgements Nay alas amongst many it is but a matter of mockerie so to doe This is not the fault of our religion but the want of it for if men truly knew and beleeued in God they could not thinke nor speake of God nor looke at his workes but with feare and reuerence For as our feare of God is so is our faith little feare of God little faith and no feare at all no faith at all Let therefore all men shew their religion by their feare of God and let euery Christian acknowledge God in his workes England hath beene faulty herein in one point especially Wee haue had great plagues which haue taken away many thousands in short time wherein God hath shewed himselfe mighty against our sinnes But Gods hand would not be seene nor acknowledged but onely nature and naturall causes But let England take heede that God send not a plague so generall and so greeuous that euen the most profane men euen the sorcerers of Egypt if they were here doe acknowledge that it is the finger of God and so giue God that due reuerence which in his ordinary visitations he hath not Thus wee see the ground whence this reuerence in Noah sprang namely his faith Now let vs see the occasions or considerations in Noahs heart that made him feare The ground wherupon he feared was true faith for else he had not beene capable of any feare or reuerence of God but the occasions which stirred vp this feare in him were some things else Now if we looke to humane reasons Noah had no cause at all to feare as he did For first the Iudgement was farre off 120. yeeres after and common reason saith its folly to feare any thing so farre off but its time enough to feare when it is neere at hand Againe he was one single man and the world was full of wise and mighty men they all heard of it yet none of them feared therefore their exsample might preuaile with him to keepe him from feare and to make him secure and carelesâ—e with the rest for exsamples are strong especially when they are so generall Thirdly the strangenesse of the Iudgement threatned was such as might driue any man in reason from fearing it at all For first who would euer beleeue that God would drowne all the world with water such a thing neuer had beene and therefore how could it be And againe If all should be drowned who would thinke that Noah should escape and none but he These three considerations being wayed in the ballance of mans reason would haue kept Noah from fearing or beleeuing this word of God But behold the power of faith it goeth beyond all humane reach fixeth it selfe fast on Gods word and therfore he not only beleeueth it but hath furthermore his heart possessed with a great reuerence of Gods Maiestie vpon this message And there were three motiues stirring him vp vnto this Reuerence First the consideration of Gods strange Iudgement vpon the sinfull world to see that his wrath was so prouoked that he should bring so vnwonted a plague so strange both for the nature of it a floud of water to drowne men whereas generally all men can auoide the violence of that element for the measure of it so great as it should drown all the world and destroy all men Now that which this Iudgement of God wrought in Noah the same effect should Gods Iudgements worke in vs namely they should moue vs with reuerence For as Christ saith Our dayes are like Noahs As it was in the dayes of Noah so shall the dayes be before the comming of Christ Mathew 24.37 These dayes are as wicked men are as couetous as cruell as malitious as voluptuous and yet as secure as they then were as full of sinne and yet as dead in sinne as they were then Therefore Noah looked for a floud 120. yeeres after and who can tell whether our world shall last so long a time or no At least wee may safely say whatsoeuer the world doth there is no man liueth but within farre lesse time then 120. yeeres is assured to be throwen to hell by a floud of Gods wrath at his death vnlesse in the meane time hee repent and yet alas where is hee that is moued with reuerence at consideration hereof The wicked man may escape the water of a floud but hee cannot scape the fire of hell hee cannot escape death hee cannot escape the last Iudgement These are to come yet they are sure why then doe not men feare as Noah did hee feared 120. yeeres afore it came We can indeede tremble a little at a present Iudgement as when fire breakes out when waters ouerflowe when the plague destroyeth or when famine consumes but to tremble at a Iudgement threatned though it
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
for examples wee haue too many To som God saith Leaue thy priuate care which is for none but thy selfe be a Magistrate and vndertake the publike care of the common-wealth but they as though they were born for themselues will not imploy themselues in publike seruice To some God saith Leaue thy ease and thy care of worldlie credit and vndertake the teaching of my people and care not for the contempt of that calling so thou maist saue soules but their carnall carnall credit and ease is more deere vnto them then Abrahams kindred is to him they will not forsake them These and all that doe so may make what shew they will but they are not children of Abraham seeing they want his faith and they want in his faith because they faile in his obedience they must therfore learne to yeeld when God calleth and not to stand vpon such base allegations of wordly matters when Abraham left Country and kindred to obay God Secondly such men as respect not Gods calling but look what the swinge of their natures or the course of the wicked world carie them vnto they presently yeeld and obay not regarding whether it be Gods calling or no. Three sorts of men are most faulty in this kinde First such as are content to grow in wealth either by oppression as vsurie or extortion or by craft and dissembling or by any other such indirect course whereby their brother is hurt looking onely at gaine but not regarding whence it comes Secondly such as liue by dicing carding or by playes and Enterludes thinking any trade lawfull that brings in wealth or that gets money neuer caring whether God allow the calling or no. Thirdly such as liue in no calling but spend their time in eating drinking sleeping and sporting because they haue liuings of their owne and lands left by their parents All these and all such like doe obay indeede but whereunto not vnto Gods calling for alas he neuer called them to these courses but hath often recalled them from it therefore this is the obedience not of faith but of corruption and of the world which is a plaine disobedience vnto God For as the wisedom of the flesh or the world is foolishnesse with God Rom. 8 so obedience to the flesh or the world is disobedience and rebellion against God All such men must know that they are not the children of Abraham because they are not children of his faith Nor can they be heires of his faith because they practice not his obedience for Gods calling and no other rule for our liues must Christian men admit When he calleth they must obay and when he calls not or allowes not a course of gayning or a trade of life though all the world allowed it we must not follow it this will honour them and their profession before God Abrahams faith iustified him before God but his obedience iustified his faith obedience saith Samuel 1. Sam. 25.22.23 is better then sacrifice but disobedience is as the sinne of witchcraft Therefore let all Christians approue their faith by their obedience hanging on Gods mouth and attending on Gods calling for directions of their whole life and resolue with Dauid Psal. 119.105 Thy word is a lanterne to my feete and a light to my pathes When Kings may not liue but by this light of Gods calling and Gods word it is shamefull presumption for ordinary men to frame their liues by lights of their owne making In the second place out of Ahrahams obedience let vs marke By what meanes obayed he by faith Learne here the true nature of true faith it brings forth true obedience where euer it is and therefore Christian obedience is called the obedience of faith Rom. 1.5 And these two cannot be seperated no more then light from the sunne or heate from fire For as the sunne naturally and necessarily giues light and the fire heate no lesse doth true faith yeeld true obedience to Gods commaundements Which being so it teacheth vs for the vse First how our Church and doctrine are slaundered by the Papists who please themselues in saying Wee looke to be saued by sole faith and without workes For we teach that though a man be iustified without respect to his workes yet no man was euer iustified whose faith did not bring forth good and holy workes and wee teach that none is heire of Abrahams faith which is not also of his obedience Therefore God will reward their lying tongue Secondly this teacheth vs that Abrahams faith is rare in these dayes Many make profession of Abrahams religion but it seemes they are as farre deceiued as the Iewes were Iohn 8.39 The Iewes would be Abrahams children because they were of his flesh and men now will be so because they are of his profession but both are farre wide for wee must be children of faithfull Abraham But if we will be like him in faith we must be like him in obedience also when God calls vs to any duty we must forsake our owne natures and denie our owne affections and crosse our owne corruptions to follow Gods calling and to doe our duties So shall wee be true children of Abraham when we are like our Father in his best vertues Thus wee see his obedience laied downe generally Particularly In his Obedience there are laid downe three points 1. The matter of his obedience all which are layde downe directly in the Text. 2. The end of his obedience all which are layde downe directly in the Text. 3. The manner of his obedience all which are layde downe directly in the Text. For the matter of his obedience it followeth in these words To goe out into a place c. The particular matter wherein Abrahams obedience cōsisted was this At Gods commaundement he went out of his owne Country into another for one which hee should inherite he left that which he did inherite Heere many points of good instruction may be learned First see here the power and strength of true faith It was a wonderfull hard thing for Abraham to do thus For first hee was well striken in yeeres 75. yeeres olde Young men delight to be stirring but men growen into yeeres doe loue to settle themselues as birdes in their nests and it is grieuous vnto them to think of remouing or taking long iournies Secondly he must leaue his owne Country where hee was bred borne and brought vp which all men generally doe loue by nature Thirdly hee must leaue his goods and lands and liuings which no doubt were great for hauing liued so long in his natiue Country and being born as he was his estate doubtlesse was very great Fourthly he must leaue his acquaintance with which hee had liued all his life yea his owne kindred and must goe liue amongst strangers These foure considerations were so manie hindrances to his obedience and strong temptations to make him haue looked backward but such is the power of his faith hee is commaunded of God therefore hee obayeth and
must learne to follow this notable practice of these godly Patriarchs and looke what meanes they vsed for the increase of their faith the same also must we vse and that diligently so shall we grow and increase and waxe strong in faith as they did The third fruit of their faith is this And receiued them thankefully 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word in the originall signifieth to salute and that not onely by speach but any way else as by imbracing c. and therefore in this place is not vnfitly translated And receiued them thankefully that is they tooke them kindly at Gods hands This is a notable fruit of faith whereby they are commended that seeing the promises of God afarre off did yet take them most kindly at Gods hands But here wee must consider how they tooke them kindly namely by doing 2. things 1. By an action of their heart 2. By an action of their life The action of their heart was this that howsoeuer the promise was not accomplished in their daies yet they were woÌ„derfully glad therof for our Sauiour Christ said to the Iewes Your father AbrahaÌ„ reioyced to see my day he saw it was glad It did Abrahams heart good to see Christ afarre off and so we may safely thinke of Sarah Isaac and Iaacob that their hearts were also rauished with ioy to heare the wonderfull promise of God concerning the Messias and to thinke of the most ioyful performance which they knew should follow in due time Secondly they tooke this promise kindly by the practice of their life for when they came to any strange place as wee may often read in the story there they built vp altars offered sacrifice vnto God and called on his name All which they did to testifie their inward ioy thankful acceptance of Gods promises in Christ and of the promised Land thogh neither were accoÌ„plished in their daies Now as touching our selues the same maine promises of God that were made to Abraham Isaac and Iaacob hath the Lord made and continued vnto vs nay we haue the same already accoÌ„plished we see the same verified more euidently and plainely than any of the Patriarchs did Which being true our duty is to take the same much more thankefully and kindly at Gods hands than they did or could doe because we haue more light and knowledge in the promises of God than euer the Patriarchs had But wee haue iust cause to bewaile the daies and times wherein we liue for whereas we should take the promises of God most ioyfully and kindly the case is farre otherwise For generally it may be said of our nation and people that in regard of the mercies and promises of God wee are an vnkinde people And that this is true for the most part in all of vs if weâ— will but a little examine the matter we shall find too apparant by many euidences for first let any of vs be brought to a place where we may behold some vaine Enterlude or Showe a man would not thinke how wonderfully we are rauished therewithall so as we could find in our hearts to spend whole daies in beholding them But let vs be brought to heare the Gospel of Christ his holy word preached and taught as it was vnto Abraham Isaac Iaacob wherein they much reioyced and there we sit heauy and drowsie so as the Word seems loathsome vnto vs one houre is so tedious as we hardly hold it out without sleeping and if it passe the houre a little O how impatiently our nature takes it All which shew plainly that we haue no such ioy to heare of Christ and his mercifull promises as these godly Patriarchs had so that we are both hard hearted vnkind altogether insensible of so great fauours of our God towards vs. Secondly consider mens behauiour in Gods worship It is euident that the greatest part of people worship God but in formall shew for fashions sake These godly Patriarchs Abraham c. built altars in euery place where they came and offered sacrifice vnto God to signifie their kindnesse willing heart towards God for his promises But now men worship God formally not in way of thankefulnes but either because the Law coÌ„pels them to it or else because it is a custome and order which must be kept For proofe thereof take some one of the common sort aske him why he commeth into the congregation he will say he commeth to doe as other men doe but what they doe he knoweth not or what he himselfe ought to doe he cannot tel nor careth much to know Others also come to worship God but aske them how they doe it they will say by saying ouer the ten Commandements the Lords praier and the beleefe But if the word be either preached or read they regard it not thinking that all Gods worship stands in the repeating of those three things Which sheweth that they worship God but for fashion sake and with little more than a plaine lip-labour Another sort there are which come neere to God with their lips but their hearts are farre from him for though their bodies be present in the congregatioÌ„ yet their hearts are wandring about their worldly businesse or the works of sinne so that we may truly say God is not worshipped with faith in the heart And therefore wee are an vnkinde people and quite degenerate from the faith of our fore-fathers these holy Patriarchs who receiued Gods promises so kindly and thankfully Thirdly we haue the word of God daily preached and taught vnto vs but how many be there that make conscience of obeying the same in their liues and callings Men doe come and heare and should learne but when they come home they doe sâ—at contrary to that which is taught Now there can be no greater vnthankfulnesse nor vnkindnesse towards Gods then this that men should heare and not obey for disobedience is as the sinne of witchcraft nay the Lord himselfe saith that he that maketh no conscience of obedience in his life is in his actions of Gods worship no more acceptable vnto God then a murtherer is when he kills a man Wherefore seeing obedience is so rare to be found among vs and disobedience aboundeth euery where it is a plaine argument that we take not the promises of God kindly nor thankfully at his hands for if we did we would at least endeauour our selues to doe what God commaunds in his Law and desireth in his Gospell and so be thankfull vnto GOD for his mercies shewing forth our thankfulnesse by our obedience So that it standeth vs in hand euery man to looke vnto himselfe for his owne part seeing God hath giuen vs his Gospell the meanes of our saluation that therefore wee receiue and embrace the same least God doe either take the same from vs or vs from it for we may be sure that the one of these two will followe if we do daily heare and make no conscience to
make the same colour appeare on the water But this neede not to trouble any man for the holy Ghost vseth the same name which commonly the men of that countrey gaue vnto it And thus much of their fact that they by faith passed through the redde sea Now we come to the two circumstances whereby it is commended The first circumstance is the manner of their going through the red sea they went through as on dry land This must not be conceiued to be by help of bridge or shippe nor by meanes which men vse as swimming failing or wading but their passage was miraculous for the waters stood like walls on both sides of them And the channel of the sea was as a pauement or dry land Exod. 14.22 which notably setteth forth the strangenesse of this fact shewing that it was a wonderfull work of God And this also confuteth certaine enemies of the Scripture who haue cauilled at all the miracles which are recorded therein accounting of Moses but as a Magician and Sorcerer of the miracles which he did as of illusions and for this miracle they make no account of it for say they Moses being a great scholler and a wise man knew the time of the rise and fall of the waters knew the fords and shallowe places therfore he took his time and found a place so shallow that when the tide was past the sands were bare dry as the marshes in England are and then he led the hoast of Israell through But Pharaoh his hoast following them were drowned because they went through at the flowing of the sea Ans. Whereas they say that this their passage was no miracle heere we see it is ouerthrowen by this circumstance of the maner of their passing ouer for the bottom of the sea was as a pauement as ground on which no waters fal Now in most places of the sea where the waters ebb and flowe the ground is neuer fully dry but watery and full of moist places Againe the waters passed not away as at an ebbe but stoode as walls on each side of the hoast of Israell both on the right hand and on the left both which shew plainely there was no vantage taken by the ebbing and flowing of the water as vngodly Atheists do cauill deriding Gods works to their own destructioÌ„ but a mighty miraculous work of God first making the waters stand like two walls and then making the earth vnder it firme dry contrary to nature in them both The 2. circumstance is concerning the time when they passed through euen then when the Egyptians assaying to doe the same were drowned Marke the words for the thing is strange The Egyptians come armed after the Israelites with a huge great Armie Now the Israelites they take into the sea and the Egyptians seeing them stand not still vpon the banke but aduenture after them not by ship but the same way that the Israelites tooke before them but yet without any warrant or commaundement from God so great was their malice against them yet a man would haue thought they durst neuer haue aduentured into the sea after them especially as they did Here by this fact of Pharaoh his men we learne that when God forsakes a man and leaues him to himselfe he doth nothing else but run headlong to his own destructioÌ„ God as Moses saith raised vp Pharaoh to shew his power vpon him and now it pleaseth God to leaue him to himselfe and he pursueth the Israelites to his own destruction And this is the course and state of all those that are forsaken of God The consideration whereof must teach vs a speciall clause to be vsed of vs in our prayers wee must euer remember to pray for this That God would neuer wholly forsake vs nor cast vs off This condition is more fearefull than the estate and condition of any creature in the world besides for when God forsakes a man all that he doth is hastening himselfe to his owne destruction Dauid knew this well and therefore he praies Oh knit my heart vnto thee that I may feare thy name Psal. 86.11 And againe he praieth that the Lord would not forsake him ouer-long Psal. 119.8 as if he should say if it be thy pleasure to try me by leauing me to my selfe yet O Lord let it be but for awhile forsake me not ouer-long This is the scope of the sixt petition Leade vs not into temptation where wee are taught to pray that God would not forsake vs or leaue vs to our selues or to the power of Satan but that he would be with vs and shew his power in our weaknesse continually And this may enforce vs vnto this petition for the consideration That men forsaken of GOD doe nothing but worke their owne destruction is many times a cause of great trouble of minde For some desiring to see such as hang or drowne themselues by beholding of them get this conceite into their heads that God will likewise forsake them as he hath done these whom they behold so shall they make away themselues whence followeth great trouble anguish of soule for a long time Now how must a man or woman in this case helpe themselues Answere The best way is by prayer to craue at Gods hands that he would euer be with them and neuer wholly forsake them And further this must be remembred withall that GOD will neuer forsake any of his seruants before they first forsake him and therefore they that can say truly and vnfainedly that they desire to serue God and to be his seruants and seeke this blessing by prayer they may stand fast on this ground that God will neuer forsake them till they first forsake him And therefore Azariah the Prophet saith notably to King Asa 2. Chron. 15.2 The Lord will be with you while you be with him and if ye seeke him hee will be found of you but if ye forsake him hee will forsake you And Iames saith Draw neere to God and he will draw neere to you Iames 4.8 It was neuer heard that God did euer forsake any that did seeke him And if the causes were knowen why men make away themselues it would prooue generally to be thus because they first by some fearefull sins haue forsaken God then he in his Iustice forsakes them And therfore they that are troubled with this temptation must pray that they may sticke fast vnto God by faith and holinesse so will â—e neuer forsake them Secondly in this circumstance that the Egyptians following the Israelites were drowned we haue a notable pattern of the state condition of all persecuters of Gods church In Pharaoh and his hoast wee may see their end which is vsually destruction that is their reward for persecuting Gods Church Cain slaies Abell that notable seruant of GOD but his reward was this hee was cast forth of Gods Church Gen. 4.11.13 and striken in Gods iust iudgement with finall desperation