For he being a righteous man in that wicked age wherein all the world weltred in wickednesse and walking before God in great holinesse when no man cared for religion hee had this speciall fauour from God that when hee purposed to destroy the world for their sinne hee first of all reuealed to righteous Noah that purpose of his So that these words haue reference to the reuelation which Noah had from God in the 6. of Genesis For this message came not from God by any Prophet for wee know none in those euill dayes except Noah himselfe but either by the Ministerie of an Angell or else by immediate reuelation from God himselfe and this fauour he receiued from God not for any cause in the world but because he was a holy and righteous man From hence wee may learne diuers excellent instructions First whereas God maketh choise of Noah to reueale vnto him his counsell and his iudgements to come wee learne that this is a prerogatiue which God bestoweth on such as feare him he reuealeth his counsels to them in a speciall manner whether they be purposes of Iudgements vpon his enemies or of mercies vnto his Church Thus dealt he with Abraham Gen. 18.19 Shall I saith God hide from Abraham the thing that I will doe which thing was the destruction of Sodome and her sisters And so when the Sodomites liued in wanton carelesnesse and put farre from them the euill day then Abraham knew from God their destruction was at hand And as in that for is it generally true in all his great workes that the Lord God will doe nothing but he reueales his secrets to his seruants the Prophets Amos 3.7 Now this is not a prerogatiue of Prophets alone or of such as were extraordinary men as Abraham was but the secrets of the Lord are amongst such as feare him Psalme 25.14 All that feare the holy name of God are Gods friends and of his Counsaile and therefore not Abraham onely is called the friend of God Iames 2.23 But of all true beleeuers saith Christ Iohn 15.14.15 You are my friends If you doe what I commaund you henceforth I call you not seruants but friends for the seruant knoweth not what his Maister doth but all things that I haue heard of my Father haue I made knowne vnto you As if he had said I will communicate and impart my secrets vnto you as one friend doth vnto another as farre as shall be fit for you to know And the Apostle saith 1. Corinth 2.15 A faithfull and a holy man discerneth into the deepe counsailes of God which are reuealed vnto them as much as concerneth their saluations and sometimes more as here vnto Noah who was fore-warned of God of things then not seene This prerogatiue of Gods children is to be vnderstoode with some cautions First that this is more proper to Prophets and holy Ministers of God then to ordinary Christians Secondly that it was more ordinary in the old testament then now in the dayes of the Gospell If any obiect Then the state of the Church afore Christ was better then it is now vnder Christ I answere Not so for first we are recompenced by hauing the Scriptures perfect and complete which they had not and by hauing the substance of their shadowes and the performance of their promises in which respects our state is farre more excellent then theirs And secondly for this particular I answere they indeede had more ordinarie reuelation of matters personall and priuate and not directly touching saluation but of such things as are generall and doe necessarily concerne saluation wee in the time of the new Testament haue more euident demonstration and more full reuelation then they had afore Christ. For exsample particular mercies to some faithfull men or particular iudgements on Gods enemies whether particular men or whole kingdomes were after reuealed to godly men in those dayes as here to Noah but saluation by the Messias and the manner how the Messias should saue his Church is more fully and plainly reuealed now then in those dayes Out of which consideration ariseth the third caution which is that reuelations of Gods will to be expected now vnder the Gospell are ordinarily nothing else but these the true meaning of Scripture a discerning of true Scripture from forged of true Sacraments from supposed of true doctrine from false of true Pastors from false Prophets These such like as farre forth as they are necessary to saluation all true and faithfull beleeuers which out of an humbled heart by deuoute prayer doe seeke it at Gods hand are sure to haue reuealed vnto them from God But as for other purposes of God of personall and particular matters or what shall be his blessings or what his iudgements to these and these men families Cities or Kingdomes or when or how he will change States or translate kingdomes Or by what extraordinarie meanes hee will haue his Gospell propagated or a declining Church or State vpholden these we are not to expect nor easily to belieue any that shall say such things are reuealed vnto them And yet wee tye not the Lord in such straite bonds but that hee may sometime extraordinarily reueale his purpose therein to some his selected seruants yet prouided that that reuelation be examined and allowed of the Church But as for such things as concerne immediatly the saluation of our soules Gods spirit doth most comfortably reueale them vnto vs in our prayers in his word and in his Sacraments of all which it is most true that the secrets of God are amongst them that feare him The vse of this doctrine is double for instruction and for exhortation For our instruction here we learne how to answere the Church of Rome they aske vs how doe wee know true religion from erroneous or true Scripture or Sacraments from forged We answere first by it selfe by sight and sense of the excellencie thereof as we know gold from brasse or siluer from lead But what if the brasse or tinne be gilded ouer I then answere secondly wee can know gold from brasse and siluer from tinne by the sound and smell and hardnesse to endure and by the operation so there is a spirituall sound of the Scriptures in the eares of a Christian a spiritual comfort and taste in true religion a spirituall operation in holy mens hearts of the true Sacraments But what if false Prophets come in sheepes cloathing and by lying wonders seeme to giue the same sound taste smell vertue and operation vnto their forgeries or at least chalenge it and say that theirs is true I answere lastly Then we know true Religion true Scripture true Sacraments true Prophets true Doctrines from false by a holy and supernaturall reuelation from Gods spirit which by euident and powerfull demonstration assureth vs what is true and what is false for the substance of saluation And this spirit is giuen to all that in true humility doe seeke it in holy prayer and in a
get his fathers blessing for so God had determined and yet shee failed in the manner Quest. But how could this worke be good being faulty in the manner of doing it Ans. It might for Rebecca's person stood righteous before God in Christ. Now the worker beeing acceptable vnto God the worke must needs be good also and though the worker failed in the circumstances yet the euill of the worke was couered in the obedience of Christ and so the goodnes of it was approoued and the fault thereof couered The vse of this doctrine is two-folde first it shews that the works of Gods children are partly good and partly bad euen the best works they doe are imperfect Secondly this shewes the true meaning of Saint Iames when hee saith that Rahab was iustified by her works hereby he means that by her works she declared her selfe to be iust For that shee was not iustified by her works appeareth plaine because the worke which shee did was faulty in the manner and not perfectly good and therfore could not be answerable to the perfect iustice of God But some will further say that this concealing of the Spies and lying to the Kings messengers was a worke of Treachery against her owne country and therefore was a notorious fault and so no worke of faith Answ. Treachery indeed is as great villany as one man can practice against another and therefore ought to bee abhorred and detested of all men but yet wee must knowe that Rahab in this place is no Traytor For she had a plaine Certificat in her conscience that the Land of Canaan and the citie Iericho were giuen by the Lord to the people of Israel and that they were the right Lords thereof and should enioy them so that she hid the Spies not in treachery but in faith Thus wee see her facte The duties which wee learne hence are these First it is said that this harlot Rahab beeing by calling an Hostesse and a Victualler receiued the spies peaceably Hence Inn-keepers are taught their dutie First if they will shew themselues faithfull they must haue special regard and respect vnto such guests of theirs as be the seruants of GOD and feare him This was the worke of Rahabs faith towards the spies of Gods people Dauid makes this the property of euery godly man That in his eyes a vile person is contemned but hee honoureth them that feare the Lord Psalme 15. verse 4 And therefore if Inn-keepers will shewe themselues godly they must so doe And to encourage each one heereto our Sauiour Christ makes this notable promise Matthew chapter 10. verse 41 Hee that receiueth a Prophet in the name of a Prophet shall receiue a Prophets reward and hee that receiueth a iust man in the name of a iust man shall receiue a iust mans reward And if any shall giue to one of these little ones to drinke a cuppe of colde water onely in the name of a Disciple Verily I say vnto you hee shall not lose his reward Also Strangers are heere taught that in seeking places for their abode they must make choyse to bee with those that feare the Lord so GOD directs these spies to doe And when Christ sent his Disciples to preach he bade them Mathew chapter 10. verse 11 when they entred into a Citie To enquire who is worthy in that Citie and there to abide till they departed But alas these duties are little performed especially the first For Inn-keepers and such as entertaine Strangers doe make most of those that giue themselues to ryote and good fellowâ—hip they are best welcom that spend most in gaming drinking and lasciuiousnesse These might learne otherwise of Rahab who did better though she had beene an harlot Thirdly In-keepers must here learne that when a man comes into their house if he be no malefactor they must giue him protection Thus Rahab doth heere to the spies of the Israelites euen with the danger of her owne life The like also we may reade of Lot for when two Angels in the likenesse of men came into his house and the men of Sodome would haue had them out Lot besought them to let them alone Gen. 19.8 And his reason is because they came vnder the shadow of his roofe Againe hence we may learne another generall duty to wit that a Christian man in the time of persecution danger is not to discouer his fellow brethren or to detect them but must rather indanger his owne life by concealing them for their preseruation This was practiced by good Obadiah when Iesabel killed the Lords Prophets he hid them by fifties in a Caue which if it had been knowen would haue cost him his life And so did the Apostles and brethren in the Primitiue Church when the Iewes would haue slaine Paul in Damascus the brethren tooke him by night and let him downe through the wall in a basket to saue his life Acts 9.25 And since those times in the History of the Church vnder the Gospell wee may finde that when the Christians were vrged by persecuters to reueale their brethren they rather chose to lay down their owne lyues then to betray their brethreÌ„ into their enemies hands And this is true loue indeede such as the holy Ghost commendeth When a man will giue his life for his brother 1. Iohn 3.16 Lastly whereas Rahab receiued the spies peaceably wee note that it is a speciall fruite of faith to be peaceable and kinde The holy Ghost repeating the fruites of the spirit names Peace and meeknesse among them Now this peace is when a man is kinde and peaceable to all but especially to those that â—e of the houshold of faith And vndoubtedly it is a fruite of faith which the Prophet Isay fore-told should be vnder the Gospel Isay 11.6 that then the Wolfe should dwell with the Lamb and the Leopard lie with the Kid signifying that howsoeuer men by nature were as sauage as Wolues yet beeing conuerted to the Kingdome of Christ they should become gentle as Lambs being kinde and peaceable one to another This peaceablenesse is especially to be shewed in the place and calling where a man liues for there did Rahab shew forth hers when the spies came vnto her And where this is truly in outward action there is faith in the heart it is a good token that a man is at peace with God when he liues peaceably with men Which being so we must learne not to giue place to our heady affections but must rather bridle the rage of malice and anger and endeuour to liue peaceably with all especially with those that be members of Gods Church And thus much of this example The Iudges Faith VERSE 32. And what shall I say more For the time would be too short for me to tell of Gedeon of Barac and of Samson and of Iephte Also of Dauid and Samuel and of the Prophets Which through faith subdued Kingdomes wrought righteousnesse c. HItherto the Author of this Epistle hath
holy and frequent vse of Gods word and Sacraments and to none else And surely if the Papists were as well acquainted with the spirit of God as they are with their owne forged reuelations they would neuer denie it By force of this testimonie a Christian man knoweth as assuredly as that God is God that the Pope as now he is and as hee exerciseth his place and power cannot be the true Vicar of Christ And that Poperie as it is now established by the Councell of Trent and taught by the most learned of their side cannot be the true religion nor the safest way to heaueÌ„ And when question is what is the meaning of this place there is one God and one Mediatour betwixt God and man the man Christ Iesus If all the world should say the contrary a Christian man will know and beleeue there are no more Mediatours to God but Christ or of that place that Christ was offred for our sinnes once for all that ther is no sacrifice can purchase vs pardon but his let Papists colour the matter by vnsound distinctions as much as they can the same might be shewed in diuers other points and places And if any aske how this can be I answere Noah was warned of God of things not seene So Gods children are warned and assured of God of such things as concerne their saluation though they be things beyond sense and reason Gods secrets doe belong vnto them The vse of exhortation is that if God warne his children of his Will reueale his secrets to them this should moue and excite vs to become truly and indeede Gods seruants for we serue not a Lord that is strange and austere vnto vs that will not giue vs a good looke or a faire word nay hee is so farre from that that he calls vs to his holy Counsell and makes vs knowe his secrets and communicates his owne selfe vnto vs by his blessed Spirit and by that Spirit reuealeth vnto vs many excellent mysteries of saluation which the carnal and profane men of the world neuer dreame of In the second place let vs obserue that Noah being thus warned of God in this particular matter as he had beene formerly warned taught of saluation by a Messias to come beleeueth not onely the generall promise of saluation but also this particular promise of his preseruation and deliuerance Out of which his practice we may learne two things First that faith is a supernaturall worke of God in those mens hearts that haue it That it is a worke of God it appeareth in that it alwayes acknowledgeth and beleeueth Gods word that it is supernaturall it appeareth in that it apprehendeth and beleeueth whatsoeuer Gods word deliuereth be it neuer so incredible to reason or sense But how doth God worke this faith By his word for as God is the author and worker of faith so God hath appointed a meanes whereby he workes it and that is his Word which word of God is the onely ordinarie outward meanes to worke faith And that word of God is two wayes to be considered either as reuealed by God himselfe as to Noah heere or else being written by God is either preached by his Ministers or read by a mans selfe in want of preaching and these are all one and are all meanes ordained of God to work faith and that not onely to begin it where it is wanting but to augment it where it is begun Which being so it must teach vs all not onely with speciall care and reuerence to heare the word by whomsoeuer it is preached but also to heare it read yea to reade it our selues with all diligence So doing it will worke out and make perfect in vs that holy faith which will make vs blessed in our selues and accepted of God as it did Noah in this place Secondly heere wee learne what is the whole Obiect of faith or what is all that that faith beleeueth namely nothing but Gods word and all and euery word of God So that faith hath two obiects differing not in nature but in degree principall and inferiour The principall obiect of true faith is the promise of saluation by Christ. The inferiour obiect thereof are all other particular promises of safety deliuerance prouidence helpe assistance comfort or what other benefit soeuer is made either to the whole Church and so inclusiuely to any particular man or which are personally made vnto him For sauing faith beleeueth not onely the graund promise of saluation but all other promises either of spirituall or corporall blessings which are subordinate to the great Promise and doe depend of it and are therefore apprehended by the same faith So Noah heere had alreadie apprehended the maine Promise of saluation by the Messiah and had hid it in his heart and afterward when this particular promise of his deliuerance was made by the same faith he laid hold on it also And it is good reason that faith should doe so for if it apprehend the greater promise then no maruell though it take hold of all other inferiour promises which are but dependances vpon the principall By this that hath beene saide it appeareth that wee are wrongfully charged by them who say we teach that sauing faith beleeueth onely saluation by Christ or apprehendeth only the promise of saluatioÌ„ in Christ for we say teach It apprehendeth also other particular promises euen the promises of outward and temporall blessings as appeareth in this exsample of Noah Lastly in that Noah a faithfull man is heere warned of God of the dangers ensuing that so he may auoid them we may learne the louing care that God hath ouer them who haue a care to feare and serue him Thus dealt hee with his children in all ages for their comfort and preseruation to encourage all men to serue God in truth and vprightnesse as here Noah did for so doing they may assure themselues of Gods care and prouidence ouer them euen then when his wrath smokes against the sinnes of the world and that furthermore in all exigents and extremities hee will â—each them either from his word or by the counsell of some others of his children or else by his owne secret inspiration what they are to do and what course to take for their safetie and deliuerance How often shall a Christian man finde in the course of his life that God put into his minde to answere thus or thus or to foresee this or that by which his so doing he escaped som great danger so that though not in the same manner as Noah was all faithfull men do daily finde that they are warned by God of such things as doe concerne them But what were those things whereof Noah was warned from God The text saith Of the things which were as yet not seene This hath not relation to the time when the holy Ghost wrote these words but when God gaue the warning to Noah for then they were not seene but were to
yet neuer was saued vnlesse therewithall wee haue the couenant of grace belonging vnto vs and the assurance thereof sealed in our consciences by Gods holy spirit Againe consider who spake these words But in Isaac shall thy seed be called Wee shall finde in Genesis 21.12 it was God himselfe Let it not saith God vnto Abraham be grieuous in thy sight for the childe and for the bond-woman in all that Sarah shal say vnto thee heare her voice which was to cast out the bond-woman and her sonne Ismael For saith GOD in Isaac shall thy seede be called Here obserue a notable practice of Abraham as a good direction how we ought to iudge of all those that liue in the Church submitting themselues outwardly to the ministerie and regiment thereof Abraham here hath two sonnes Isaac and Ismael he circumciseth them both and instructs them both for he taught all his houshold to knowe God and to feare and obey him Gen. 18.19 hee iudgeth them both to be in one state in regard of Gods couenant though they were not but that difference is made by God Abraham doth not on his own head and by his own will put Ismael out of the Church which was in his family but God bids him put him out and then he put him out and not before till such time he kept him in and held him to be within the couenant as well as Isaac was Euen so must we deale towards those that liue in the church secret iudgement must bee left to God and till God manifest the contrary in the iudgement of charity wee must holde them all elect This is the practice of Saint Paul in all his Epistles writing to the Corinths 1. Corinth 1.2 he calls them all sanctified and to the Galatians Gal. 1.2 hee calles them all elect speaking so in the iudgement of charitie although he knew that among them there were many profane and wicked men and though hee reprooue many great errors and hainous sinnes amongst them And thus much of the first argumēt wherby Abrahams faith is commended vnto vs namely the great impediments which might hinder the same Now followeth the second Argument or reason wherby his faith is commended to wit Abrahams victory ouer these impediments or the meanes whereby he ouercame them and induced himselfe to obey GOD in these words VERSE 19. For he considered or reasoned that God was able to raise him vp euen from the dead HEre is the true cause that made Abraham to offer his sonne and yet beleeue the promise that in him his seed should be called Wee may perswade our selues that Abraham had rather haue died himselfe if it might haue stood with the will of God than to haue sacrificed his sonne How then doth he induce himselfe to offer him vp Ans. By this which is here set downe he reasoned that God was able to raise him vp euen from the dead Here are diuers points to be considered of vs First obserue the text saith not that Abraham murmured or reasoned against God but reasoned with himselfe that God was able to raise vp his sonne againe and thereby induced himselfe to sacrifice his sonne vnto God Hence wee learne that when God laies vpon vs any hard commandement wee must not plead the case with God or murmure against him but with all quietnesse and meekenesse obey This is a notable grace of God commended vnto vs by God himselfe In rest and quietnesse saith God Isay 30.15 shall be your strength in quietnesse and confidence shall yee bee saued Many thinke it impossible to endure or doe some things which God imposeth on his children But our spirituall strength stands in these two in silence or rest and in quietnesse by these wee shall be enabled When Nadab and Abihu the sonnes of Aaron offered strange fire before the Lord which hee had not commaunded There went out a fire from the Lord and deuoured them so they died before the Lord. Now when Aaron their father asked Moses a cause hereof Moses saide It was that which the Lord spake he would be glorified in all that came neere him which when Aaron heard the Text saith He heide his peace and said not a word so Dauid behaued himselfe in the case of distresse I helde my peace and saide nothing because thou Lord diddest it And this is a speciall point for vs to learne and practice wee must not grudge or repine at Gods hard commaundements nor pleade the case with him but in all quietnesse and silence obay God in all that he saith vnto vs. Againe whereas it is said that Abraham reasoned that God was able c. Here we learne that it is a necessary thing for a man that beleeues to haue good knowledge in Gods word that when a temptation comes against his faith by knowledge and reasoning out of Gods word hee may be able to put backe the same for all our reasoning in matters of faith must be grounded on the word so doth Abraham in this place against this strong temptation reason out of Gods word to stay himselfe so that knowledge in the word of God is necessary to him that beleeues And therefore that Doctrine of the Church of Rome is erronious and here condemned which saith that if a man become deuout beleeue as the Church beleeueth though he knowe not what the Church beleeueth yet this faith will saue him but this is a meere deuice of their owne and hath no ground in the word of God for as we see heere knowledge in the word is necessary for him that hath true sauing faith But what is Abrahams argument whereby hee moues himselfe to obay God Surely this Hee reasoned that God was able to raise vp Isaac from the dead One part of his reason he takes for graunted which heere hee conceales for this promise was made vnto him In Isaac shall thy seede be called Now this he takes for graunted that God will neuer change his promise From whence hee reasoneth thus God is able to raise vp Isaac my sonne from the dead to life againe and therefore I will sacrifice my sonne according to his commaundement for this I knowe certainly that in Isaac shall my seede be called seeing God hath promised that as well as he commaundeth this other In this example wee see a meanes set downe vnto vs to enduce vs to obey God in all hard and difficult cases imposed by God which is a point to be considered carefully of euery one of vs. For say that any of vs shall be so touched in conscience for our sinnes that we euen despaire of our owne saluation what must we doe in this case wee must take Abrahams course and dispute with our selues for our selues we must drawe our arguments from the promise of God and from the power of God we must ioyne the promise and power of GOD together As for example thus wee must say God hath made this promise this I haue heard and I doe beleeue it
Parents prolong their childrens dayes by blessing them that is by teaching and instructing them in religion and by praying vnto God for a blessing vpon them that hee would blesse them Secondly there is a publike kinde of blessing which is done by the minister of GOD in the name of God And after this sort Melchisedech blessed Abraham as he returned from the slaughter of the Kings Heb. 7.1 and without all contradiction saith the Author of this Epistle the lesse is blessed of the greater Verse 7 Further these publike kinde of blessings are of two sorts either ordinarie or extraordinarie An ordinarie kinde of publike blessing is that which is pronounced and vttered out of Gods word by an ordinary minister vpon the people Example of this we haue in the ordinary Priests in the olde Testament whose duty was in the seruice of God to blesse the people before their departing And the forme of blessing which they should vse is prescribed vnto them by Moses after this manner from the Lord Thus shall ye blesse the children of Israell and say vnto them The Lord blesse thee and keepe thee the Lord make his face to shine vpon thee and be mercifull vnto thee The Lord lift vp his countenance vpon thee and giue thee peace Where wee see the manner of the Priest was to blesse the people not in his owne name but in the name of God stretching out his hand ouer the heads of the people This kinde of blessing was then ordinarie and yet some way figuratiue signifying vnto them the blessings which Christ Iesus the Mediatour God and man should not onely pronounce but euen giue vnto the Church in the new Testament which our Sauiour accordingly performed to his disciples at his Ascension For the Story saith When he was risen againe he led them to Bethania where he ascended and lift vp his hands and blessed them And S. Paul declareth this blessing of Christ more at large saying Ephes. 4.8.11.12 Christ ascended on high led captiuity captiue and gaue gifts vnto men some to be Apostles some Prophets and some Euangelists and some Pastors and teachers for the gathering together of the Saints for the worke of the ministerie and for the edification of the body of Christ. Where we see that our Sauiour Christ did not onely pronounce a blessing vpon his Church but was also the author thereof from God his father And as the Priestes in the old testament had an ordinary kinde of blessing the people so the ministers of GOD in the newe Testament they haue the same in substance for the ministers may blesse their people two waies First by praying vnto GOD for them Secondly by pronouncing a blessing vpon them according to GODs holy word A forme of this blessing wee haue from the Apostle Saint Paul who blessed the Corinthians after this sort The grace of our Lord Iesus Christ and the loue of God and the communion or fellowshippe of the holy Ghost be with you all 2. Corinthians 13.13 Secondly an extraordinary kinde of blessing is when an extraordinary Prophet or seruant of GOD doth set downe and pronounce a blessing vnto any and foretelleth their estate from GOD. Thus did Noe blesse his two sonnes Shem and Iaphet Gen. 9.25 26 27. and pronounced a curse vpon wicked Canaan This hee did not as an ordinary father but as an extraordinarie Prophet not onely praying for a blessing vpon his two sonnes but also foretelling them what should be their condition or estate afterward So in this place whereas Isaac blesseth Iaacob and Esau it is no priuate blessing but a publike and yet indeede not an ordinary publike blessing but extraordinary by telling vnto Iaacob and Esau before hand what should be their particular estates and conditions and what blessings they should haue from GOD both in this life and in the life to come For wee must not here conceiue of Isaac as an ordinary father but as a holy Patriarch and Prophet of the Lord and an extraordinarie man foreseeing foretelling by the spirit of prophecie the particular estate of his two sonnes and also what particular blessings they and their posteritie should receiue from God The meaning then of these words Isaac blessed Iaacob Esau is this that Isaac beeing a Prophet an extraordinary man and a famous Patriarch did by the spirit of Prophecie foresee and set down and tel before hand what should be the particular estate of his two sonnes Iaacob and Esau and as hee did foretell it so likewise hee praied vnto God that the same might come to passe as it did afterward And thus much for the meaning Nowe though this were an extraordinary kinde of blessing which Isaac vsed yet from hence we may all of vs learne an ordinary duty for looke as Isaac blessed his two sonnes so wee by his example must learne to abstaine from all wicked speeches as cursing and banning and exercise our tongues in blessing not making them the instruments of sinne to curse and reuile as many doe for vengeance is mine saith the Lord Hee must curse that hath absolute power and authoritie to inflict the same when hee will But wee are not absolute Lords ouer any man or any creature and therefore we must remember Saint Peters lesson 1. Pet. 3.9 Wee must not render euill for euill nor rebuke for rebuke But contrariwise blesse and he rendreth a reason Knowing that wee are thereunto called to bee heires of blessing Farre be it from vs therfore to open our mouthes to curse either men or any of Gods creatures and indeede vile and abhominable is the practice of many who exercise their tongues in cursing and banning not onely men but also other creatures of God But let such as feare God both learne and practice the contrary The second point to be considered is the cause of this blessing to wit Isaacs faith By faith Isaac blessed Iaacob and Esau. Here first wee are to consider how Isaacs faith blessed Iaacob and Esau surely thus He did most notably gather together all the promises of God made to him and to his two children which were specially three First I will be thy God and the God of thy seed 2. God had promised that he and his seed should possesse the promised Land of Canaan 3. That his two children should be two mighty Nations and that the elder should serue the younger Now Isaac doth not consider these blessings a-part one from another but hath them all in memory and on them all receiuing them by a liuely faith he builds his blessings for by faith in these promises hee did certainly fore-see what should be the future estate of his two sonnes and accordingly doth hee pronounce particular blessings vpon them both But it may be thought that Isaac did not blesse his sonnes by faith for if we reade the History in Genesis wee shall see that he blessed them by errour and was deceiued therein for hee was purposed to haue blessed Esau onely
might haue had in Pharaohs Court and Kingdome Which are called the pleasures of sinne not because they were so in themselues for so they were the good giftes of GOD but because Moses could not enioy them in Pharaohs Court without liuing in sinne for hee must haue refused the societie of Gods Church and people and so haue beene a stranger from the couenant which God made with Abraham Isaac and Iacob and with his seed after them if he would haue beene sonne to Pharaohs daughter Heere then the holy Ghost setteth downe two notable reasons which induced Moses to refuse these honours and dignities First because they were the pleasures of sinne And secondly because hee should enioy them but for a season The first reason affordeth vnto vs many notable points worthie our consideration 1. Here we learne that riches honour and dignity seuered from true religion are nothing but the pleasures and profites of sinne This was Moses iudgement as the holy Ghost here testifieth and it is the plaine truth of God as Salomon after lamentable experience disputeth and proueth at large concluding of riches honour pleasures and all earthly things separated from the feare of God that they are nothing else but meere vanity and vexation of spirit And Paul saith To the impure all things are impure his meate drinke and apparell which in themselues are otherwise the good giftes of God The consideration hereof is of great vse for first it lets vs see what is the state of these men which lay aside religion and good conscience and betake themselues wholly to the world to get riches and preferment most men are of this disposition and such indeede are onely counted wise For let there be speech tending to a mans commendation vsually this is the first matter of his praise that hee is a substantiall wealthy man and one that lookes well to himselfe as though riches or honour were a mans chiefe happinesse But howsoeuer the world iudgeth of these men yet hereby we may see and knowe that their case is miserable For without religion the feare of God their riches and honour are but the pleasures and profits of sin and therefore the more they heape vp riches after this sort not regarding Christ nor his Gospel the more they heape vp to themselues the treasures of sinne and consequently the greater condemnation for worldly treasures seuered from religion are but the Mammon of iniquity which causeth damnation Hence Christ said vnto his Disciples vpon occasion of the young rich man that it was as easie for a great Camell to goe through the eye of a needle as for a rich man to enter into the kingdome of heauen that is such a rich man as sets his heart to get riches and honour not regarding the religion of Christ. Whence also in another place he pronounceth this fearefull sentence against them Woe be to you that are rich for you haue receiued your consolation Luke 6.24 They therefore that lay aside religion and giue themselues wholly to seeke gaine and honour are before God most wretched and miserable and the longer they continue in this course the more miserable they are for the more sinne they heape vp and so the deeper shall be their condemnation Wherefore if any of vs haue beene thus minded heeretofore let vs now leaue this course as most dangerous to our soules for what will it profit a man to gaine the whole world if he lose his soule 2. Hence we must all learne especially they that haue any measure of wealth more or lesse to ioyne with the vse of our riches the feare of God and the practice of true religion for seuer these asunder and riches are nothing else but sinfull pleasures It is a good conscience which rectifieth the owner in the right vse of his honour treasures but without that he pollutes the blessings of God which he enioyes and they being polluted shal turne to his greater woe A man would haue thought that King Belshazzer had beene an happy man when hee kept his royall feast dranke wine in golden bowles before a thousand Princes that were vnder him and before his Concubines but the end of that his iollity may shew vs the nature of such prosperity For so soone as he saw the fingers of a mans hand writing vpon the wall he became quite confounded in himselfe his countenance was changed and his thoughts troubled him so that the ioints of his loines were loosed and his knees smote one against the other What comfort had he now from all his riches pleasures So Diues while he liued might seeme for his wealth and riches to be happy yet all this did him little good for hee had but his pleasure for his life time Luke 16.25 and after this life his soule went downe to hell A worldly man would iudge the rich man in the Gospell a most happy man that saide vnto his soule by reason of his great aboundance of outward wealth Luke 12.19 Soule soule thou hast much goods laide vp for many yeares liue at ease eate drinke and take thy fill yet because herewith he wanted religion a good conscience and the feare of God this sentence was denounced against him Oh foole this night will they fetch away thy soule thâ—n whose shall these things be Wherefore vnlesse wee will wilfully cast away our owne soules let vs sanctifie our interest in all earthly blessings by a sincere endeuour in all things to shew forth the feare of God with the keeping of faith a good conscience and let vs begin with this as Christ saith First seeke Gods Kingdome and his righteousnesse Mathew chapter 6. verse 33. Let vs hereby seeke to haue our hearts acceptable vnto God and then all things shall be cleane vnto vs. Thirdly are riches and honour being seuered from true religion but the pleasures of sinne then vndoubtedly all recreations all sports and pastimes seuered from religion a good conscience are much more the pleasures of sin This Salomon knew wel for speaking of such mirth hee calls laughter madnesse and to ioy hee saith What is it that thou doest Eccles. chapter 2. verse 2. Oh then how manifolde be the sinnes of all sorts of men for who almost doth not neglect religious duties for matters of sport and pleasure Wherefore if wee desire ioy indeede in any worldly things let vs first lay the foundation in our owne hearts by getting and keeping true faith and a good conscience Secondly whereas Moses refuseth dignitie and honour onely for this Because they would bee vnto him the pleasures of sinne heere wee are taught in what manner and order wee ought to enioy worldly riches and honour Moses practice heere must be our direction wee must enioy them and vse them with thankfulnesse to GOD so farre forth as they will further vs in the course of religion and true godlinesse But if the case stande thus That wee cannot enioy them both togetheâ— then
scourged The fourth is Bonds and imprisonment The fift is stoning verse 37 They were stoned The sixt is this They were hewen asunder These were all worthy fruits of faith being endured for religions sake but the particular points might heere be obserued haue beene handled before and therefore I pasâ—e them ouer The seauenth kinde of suffering is this they were tempted These words by the change of a letter in the originall may be reade thus They were burned And some doe so translate it thinking that they that writ or copied out this Epistle at the first did put one letter for another Their reason is because examples of grieuous punishments are mentioned both before and after this and therfore they thinke this should be burning which is a sore and grieuous death But wee may safely and truly reade the words thus They were tempted conceiuing heereby that they were enticed and allured by faire promises of life to forsake their religion So the same word is vsed by Saint Iames saying Euery man is tempted when hee is drawen away by his owne concupiscence and is entiâ—ed Iames 1.14 If any aske why this kinde of triall in tempting should bee placed among such cruell torments I answere because it is as great a triall as any can be For it is as dangerous a temptation to ouerthrow religion and a good conscience as any punishment in the world This appeares plainly in Christs temptations by the Diuell for in those three Satan bewraies his malice and craft against Christ and his Church most notably Now Satan not preuailing with the two first makes his third and last assault from the glory and dignity of the world for shewing vnto Christ all the Kingdomes of the world and the glory of them hee saith All these will I giue thee if thou wilt fall downe and worship me Math. 4.9 Indeede Christes holy heart would not yeeld vnto it but that it was a grieuous temptation appeares by Christs answeres For in the former temptations he onely disputed with Satan out of Scripture but when this temptation comes Christ bids him as it were in passion auoide Satan signifying thereby not onely his abhorring of that sinne but also the danger of that assault by the world And indeede these temptations on the right hand as wee may call them will most dangerously creepe into the heart and cause shipwracke of faith and a good conscience All Dauids troubles and persecutions could not bring him to so greeuous sins as did a little ease rest A huge great Armie cannot so soone giue entrance to an enemie into a Citie as riches and faire promises neither can bodily torments so soone preuaile against a good conscience as will worldly pleasures and faire promises In regarde whereof wee must take heede that wee bee not deceiued by the world for the view of the glory and pompe thereof will sooner steale from a man both religion and good conscience then any persecution possibly can do And indeede who doe so oft change their religion when trialls come as they that haue the world at will The eight example of suffering is this They were slaine with the sword There can be nothing saide of this which hath not beene spoken in the former examples and therefore I omit it The ninth and last example of suffering is this They wandred vp and downe in sheepes skinnes and Goates skinnes being destitute afflicted and tormented That is being either banished or constrained by flight to saue their liues they wandred vp and down in base attire and were destitute of ordinary foode and comfort and so in great affliction and torment Heere wee see these seruants of GOD were driuen from their owne Country friends and families by persecution Whence we obserue that in time of persecution a Christian man may lawfully flie for his safety if hee be not hindred by the bond of priuate or publique calling For these seruants of God here coÌ„mended for their faith did flie when they were persecuted and that by faith therfore the action is lawfull as I might prooue at large but that I haue spoken of it heeretofore VVhen our Sauiour Christ knewe that the Pharisies heard of the multitude of Disciples which he made Ioh. 4.1.3 hee left Iudea where they had greatest iurisdiction and came into Galile for his safety The Prophet in the old testament did fly as Elias from Iezabel 1. King 19.3 And so did the Apostles in the new and that by Christs direction Math. 10.23 Obiect 1 But some will say Persecution is the hand of God therfore no man may flie from it for so he should seeme to flie from God himselfe Ans. Wee must consider persecution two waies first as it is the hand of God secoÌ„condly as it is the worke of the wicked enemies of Gods Church For them God vseth sometimes aâ— instruments in laying his hand vpon his Church either for chastisement or for triall Now a Christian being persecuted for the truth and hauing libertie to flie cannot bee said to flie from Gods hand vnlesse he went away contrary to Gods command as Ionas did beeing sent to Niniue and beside he knowes that is impossible But his intent is to flie from the wrath of his enemies to saue his life for the further good of Gods Church Again the reason is not good To say persecution is the hand of God therefore a man may not flie from it For so might a man conclude that nonâ— ought to flie from sicknesse or from warre both which a man may doe with a safe conscience not beeing hindred by some speciall calling Obiect 2 But euery one is bound to testifie his faith religion before his enemies and therefore may not flie in persecution Answ. True indeede a Christian man must so testifie his faith if he bee called thereto of God but if God giue him liberty and opportunitie to flie then he will not haue him at that time to iustifie his religion by that meanes Obiect 3 But if it be lawfull to flie how then comes it to passe that some of Gods children when they might haue fled would not but haue stood to iustifie their profession vnto death Ans. We must iudge reuereÌ„tly of theÌ„ thinke they did it by som special instinct motioÌ„ of Gods spirit as appeareth by their patience constancy in their greatest torments Examples hereof wee haue in our English Acts and Monuments in men worthy of notable commendations for their constancy and zeale for the truth of the Gospel Quest. If flight in persecution may bee an action of faith Whether may not the minister of Gods word fly in time of persecution Answ. There be some cases wherein the Minister may lawfully fly 1 When that particular Church and congregation ouer which he is placed is dispersed by the Enemies so as he hath no hope to gather and call them back againe then no doubt hee may flie till his congregation be gathered againe 2 If the persecutors doe specially
spirituall exercises we must leaue thē and abstaine from them This is that moderation which we must vse in temporall things for the maine ende that euery man must propound to himselfe in all things is this That God may bee glorified Now that a man may glorifie God it is necessary that hee should walke in the waies of godlinesse and of true religion Therefore looke as riches and worldly commodities may further vs in Christian religion and godlinesse so farre forth must wee vse them and therein giue glory to God but when they hinder vs therein then we must leaue them and cast them off The Mariner that is vpon the sea in a great tempest seeing his ship too sore laden will cast out any of his commodities first that that is the heauiest and at last if neede bee the most pretious iewels that bee in his ship before he will see it lost Euen so must wee doe in the sea of this world when wee see riches honours and lawfull pleasures to make vs vnfit vntoward for the exercises of pietie and religion then away with them wee must cast them off how deare soeuer they be vnto vs. And thus much for the first duty The second duty that we must performe for constancy in religion is this wee must cast away the sinne that hangeth so fast on or as the words will better beare We must cast away the sinne that is so fit or so ready to compasse vs about euery way By sinne here wee must not vnderstand actuall sinne the practicing of vngodlinesse in life and conuersation but originall sinne which is the corruption of nature in which men are conceiued and borne Now this originall sinne is said to be ready to compasse vs about because as Paul saith of himselfe when a man would doe good it causeth euill to be present with him so as that good thing which he would doe that he doth not but the euill which he would not doe that doth he And it is said to compasse vs about because whatsoeuer in heart a man doth desire or affect or purpose to do this originall sinne doth corrupt and defile the same vnto him and whatsoeuer in action a man would bring to passe it doth likewise pollute it By reason whereof it comes to passe that we may truly say that all the thoghts affections wills and purposes yea and euery action of Gods children are all mixed and stained with the corruption of this sinne So that this hinders Gods deare seruants and children that they cannot goe on in the course of godlinesse and christianity as they would but either they fall in their iourney many times or if they stand yet they doe often stagger and goe very faintly and haltingly forward From this that the holy Ghost saith Originall sinne compasseth the beleeuer about we are to obserue and learne sundry points First this serueth notably to confute some errors maintained and vpheld by the Church of Rome for they say that after a man is regenerate by Gods spirit there is nothing in him that God can iustly hate and they doe curse all other that holde the contrary Now to ratifie this their doctrine that original sinne after regeneration is not sinne properly They say that after regeneration it is no more sinne than Tinder is fire which in it selfe is no fire but very apt and fit vpon the least occasion to be set on fire But this opinion is here ouerthrowen by this that the holy Ghost saith That the beleeuing Hebrewes that is Gods Church must cast away this sinne Where it is plain that after regeneration whereby a man receiueth the spirit of sanctification and adoption hee hath sinne in him for this sinne is most apt and ready to hinder him in the course of Christianity and godlinesse Now if sinne were not properly sinne it must lose it owne nature and quality and if it had lost it proper quality it would not be so ready to hinder a man in the course of godlinesse both in thought wordes and deedes So that here it is manifest and plaine that in a regenerate man there is sinne properly And howsoeuer hee be free from the guilt and punishment of sinne yet the corruption remaineth still in him though greatly weakened through Sanctification Againe here obserue that the opinion of many men concerning their sanctification is erroneous for some there be who haue thought that a man might be perfectly sanctified in this life and haue originall sinne quite abolished But this is most false for this Church of the Hebrewes had as worthy men in it for godlinesse and sanctification as any are in these daies yea and the author of this Epistle was no doubt a man that had receiued a great measure of sanctifying grace yet including himselfe among them he exhorts the Hebrewes thus Let vs cast off the burden and sinne that is so ready to compasse vs about What! had the Apostle these Christians sinne in them Yes or else the holy Ghost would neuer bid them cast it off for it were a vaine thing to bid them cast off that which they had not Therefore they were not perfectly sanctified as indeede no man euer was or shall be in this life Christ onely excepted Wee must not maruell at this that no man is perfect in this life nay we must rather maruell at this that God hath giuen to any of vs any droppe of sound grace beeing such miserable wretched sinners as we are The Lord himselfe hath giuen many reasons why men should not bee perfect in this life As first If a man were perfectly sanctified in this life then were hee perfectly iust and righteous in himselfe euen before GOD and so should be saued yet not by free grace and mercy alone in Christ and thus should Christ not bee a whole and alone Sauiour but onely a meanes to conuay into a man that sauing grace whereby a man should be saued But Christ is our whole and onely righteousnesse whereby wee are iustified and saued and this may our corruption teach vs which stil remaines in vs not quite mortified till the houre of death Secondly whatsoeuer grace we receiue of God it comes by meanes of faith which GOD worketh in vs And looke how it stands with vs in regard of faith so is it with vs for all other graces But faith in the best beleeuer is imperfect in this life and mixed with much doubting and therefore all other gifts and graces which come by faith as righteousnesse repentance and sanctification are also imperfect in this life From this that sanctification in this life is imperfect we learn for the ouerthrowing of another error of the Church of Rome that no man can stand at Gods tribunall seate iustified by inherent iustice or righteousnesse For that which wee call Sanctification the Papists call the Iustification of a sinner making two parts of iustification the first whereby a sinner of an euill man is made good by the pardon of
sinnes and the infusion of inward righteousnesse standing in hope and charity especially And the second wherby of a good man one is made better and more iust and this they say may proceede from the merite of a mans owne workes of grace and hereby they hold a man stands righteous before God But looke how it standes with grace in vs in this life so likewise shal it stand with the same graces at the last day if they bee imperfect now and so not able to iustifie vs before GOD they shall also be found imperfecte then to that purpose and effecte But now they are imperfect as hath beene shewed and therefore cannot then stand for our righteousnesse vnlesse we will imagine that God will then accept of an imperfect Iustice. Wherefore their Doctrine is erroneous a doctrine of all terrour and desperation for who dare aduenture the saluation of his soule vpon his owne righteousnesse Wee denie not but that God accepteth of our sanctification yet not as the matter of our iustification vnto life that onely is the obedience and righteousnesse of Iesus Christ accepted of God for vs and made ours by faith for that alone is aunswerable to the rigour of the Law Thirdly this also sheweth the errour of those who hold that concupiscence or originall sinne is not a quality but an essence or substance liuing and subsisting by it selfe For here wee see a plaine difference betweene a mans body and soule and originall sinne that compasseth them else the holy Ghost would not bid vs to cast off this sinne for that which is of the substance of man cannot by man bee cast off And to make this more plaine we must knowe that in man descending from Adam there be three things 1. The substance of his soule and body 2. The powers and faculties in them both 3. The corruption or bad disposition in those powers and faculties whereby a man is vnconformable to the will of his Creator and prone to that which is euill And this third thing is it which is here spoken of different from mans substance and faculties and so is not a substance in man or mans nature corrupted but an ill disposition therein Fourthly hence also wee learne what a regenerate man doth most feele in himselfe namely originall sinne the corruption of his nature for that hangs on fast and hinders him in the practice of all good duties This Paul knew well and therefore confesseth that hee saw another Law in his members rebelling against the Law of his minde and leading him captiue vnto the Law of sinne which was in his members Rom. 7.23 This caused him to leaue vndone the good which he would haue done and to do the euill which he would not doe Verse 19. And Dauid felt the same thing when he saide I will runne the way of thy commaundements when thou shalt enlarge my heart Why doth Dauid speak of the enlarging of his heart Surely he felt in himselfe this originall sinne which did streicten his good affections so as hee could not put them forth so much as hee would toward the Law of God And when hee saith Psal. 51.12 Stablish me oh Lord by thy free spirit he would giue vs to vnderstand that by originall corruption hee was restrained of his Christian liberty and hindred in all good affections holy actions and heauenly meditations which causeth him to pray for liberty and freedome by the spirit So that it is plaine the seruant of God feeles this corruption clogging and hindering him from all good duties 1. This serues to admonish all secure persons which neuer felt sinne to bee a clogge or burthen vnto them of their fearfull and dangerous estate For to euery childe of God originall corruption is a grieuous burthen Now conferre with a natural man and aske him what imperfections and wants he feeles in himselfe his answer is he neuer was hindered by any corruption in all his life he neuer felt doubting or want of loue either to God or to his brethren he feeles no pride of heart no guile or hypocrisie nor vaine-glory c. If wee take these men vpon their words they are Angels among men but indeede they are blinde and ignorant and wonderfully deceiued by Satan for all Gods seruants in this life doe continually bewaile the corruption of their nature crying out against originall sinne that it hinders them in doing the good things which they would doe and causing them to doe that euill which they would not These men therefore that are neuer troubled with corruption but to their owne thinking haue grace at will are in a fearefull case their mindes are still blinded and their hearts hardned they are dead in sin abiding in darknesse vnto this houre And if they goe thus on to death they shall finde that sinne will vnvizor himselfe and then they shall knowe what sinne meanes and finde the terrour and feele the burthen of it when it is too late like the foolish virgines that knew what the want of oyle meant when the doores were shut Secondly this shewes vnto vs what is the state and condition of the childe of God in this life He is not heere a Saint feeling no corruption perfectly sanctified freed from all sinne but such a one as feeles the burthen of corruption hindering him in his Christian course vnder which hee sighes and groanes labouring by all good meanes to bee disburthened and to cast it off It is indeede a matter of great comfort for a man to feele Gods graces in himselfe as faith loue repentance sanctification and such like but no childe of GOD can alwayes or alone feele the comfort of grace most commonly hee shall be troubled with sinne if he be Gods childe Now if feeling it hee dislike himselfe and striue to bee eased of it this is a sure argument of his happy estate Fiftly this commaundement to cast away sinne that presseth downe teacheth euery childe of GOD to labour earnestly for the gouernment and direction of Gods spirit for wee haue within vs originall corruption that like an armed man besets vs about and hindereth vs in euerie good thing wee take in hand Wee must therefore pray vnto GOD daily that hee would guide vs by his good spirit for by reason of the corruption of our nature and the deceitfulnesse of sinne wee shall vtterly faile vnlesse Gods spirit gouerne vs both in the thoughts of our hearts in the words of our mouthes and the actions of our liues This Dauid knew well and therefore prayeth to the Lord for his good spirit to leade him into the Land of Righteousnesse Psal. 143.10 Lastly seeing wee haue this corruption of nature in vs wee must keepe our hearts with all diligence and set watch and ward about them So Salomon saith Counterguard thy heart my sonne Prouerbs 4.23 Why doth Salomon giue this commandement Surely for special cause for euery man while he liues on earth is compassed about with his owne corrupt nature which like a
not onely beleeues and obayeth but as God promised so he went to it and tooke possession and died in this faith that God would performe his promise and that his posteritie should inherite it all as afterward indeede they did euen from Moses to Christ. If it be asked how this could be the answere is that Abraham knew that God was King of Kings and had the world and Kingdomes of the world in his hand and disposition and therfore assured himselfe that hee could bring to passe what hee had promised and make good his word notwithstanding all such impediments to the contrarie And as hee beleeued it came to passe his posterity came to it entred as conquerers vpon this gift of God and by the power of God so amazed all these Kings and their people as some submitted as the Gibeonits and they that did not were all slaine and their Countries conquered as we may reade at large in the booke of Ioshua all the Stories whereof are briefly comprehended by Dauid in fewe words where he saith We haue heard with our eares our Fathers haue tolde vs how thou O Lord droue out the heathen with thy hand and planted them in how thou destroyed the people and made them grow Psal. 44.1.2 Out of which we learne two instructions First that the change of States and alteration of Kingdomes or common-wealths are in Gods hand and that he can turne them one way or other as it pleaseth him To this purpose saith Dauid in the fore-named Psalme verse the fourth They inherited not the land by their owne sword neither did their owne arme saue them but thy right hand and thy arme and the light of thy countenance because thou didst fauour them This must teach vs to pray earnestly in our daily prayers for the good estate of this Kingdome wherein we liue and of that worthy Prince and Queene vnder whose gouernment wee haue beene so long and so liberally blessed For the welfare and prosperity the certainty and security of it and her is not in our policie might munition ships not in the strength of our nauie nor in the power of our armour nor in the chiualrie of our people nor in the wisedome of our Councell though for all these we are a people honoured of our friends and feared of our enemies But in the mighty hand of our God who as Daniel saith beareth rule ouer the Kingdomes of the earth and giueth them to whomsoeuer he will Dan. 4.22 Seeing therefore the King of heauen in the giuer and establisher the remouer and changer of Kingdomes of the earth let vs assure our selues that the prayers of Elisha are the Horses and Chariots of Israell 2. Kinges 13.14 And surely if Elisha for his prayer was acknowledged by the King himself to be his Father then doubtlesse the godly Ministers and such other in our Church as pray daily for the peace of our Ierusalem are worthy to be accounted good children of our Church and worthy members of our State Secondly here we learne what is the ruine of Kingdomes and ouerthrow of estates namely sinne and vngodlinesse This is most apparant in the present example For why did God take this land from the Cananites and giue it to Abraham and his seede the Stories of the olde Testament answere nothing but sinne In Deuteronomie Moses chargeth the Israelites that they doe not after the abhominations of the heathen Cananites For saith he because of their abhominable sinnes God did cast them out before you Deut. 18.9.12 And why did not God instantly giue it to Abraham to inherite after the promise euen because the wickednesse of these Amorites was not then full Gen. 15.16 that is their sinnes were not then ripe For we must know that though God be the absolute and soueraigne Lord of all Kingdomes and may dispose them as hee will yet he rather exerciseth his Iustice then his power and neuer ouerturneth any State but vpon cause of their apparant sinfulnesse Nor can the Amorites or Cananites pleade herein any hard measure For the same God dealt afterward in the same Iustice with his owne people giuing the Kingdome of Iudah to the Chaldeans and Israel to the Assyrians and the cause is laid downe most memorably in the Storie When the Israelites sinned against the Lord their God and walked after the fashions of the heathen whom the Lord had cast out before them and did secretly things that were wicked and made Images and serued Idols and though God warned them by his Prophets yet would they not obay but hardned their neckes and so finally left all the commandements of God then the Lord was exceeding wroth with Israel and cast them also out of his sight 2. Kings 17. from the seauenth verse to the 19. Thus sinne is able to ouerturne Kingdomes be they Cananites Israelites or whosoeuer Let this teach vs all to looke to our liues make conscience of all sin especially great capitall crying sins for the sinnes of a people are wormes and Cankers eating out the life and strength of a coÌ„mon-wealth And let our State and gouernment learne here to look to the reformation of our people especially for great sinnes For open profanenesse or vncleanenesse or oppressions or iniustice or extortions or cruelties and exactions all these or any of these sinnes raigning in a State are able to ouerturne the best established Kingdome on the earth and will at last doe power and policie what they can make the land spewe out her inhabitants and in the meane time let the wily wits of men iudge as they list it will proue true that the sinfull and profane man is the worst and the godly and conscionable man the best friend to a State and best subiect in a Kingdome Thus much for the second point in Abrahams obedience namely the end of it The third and last point is the manner of his obedience which followeth in these words And he went out not knowing whither he went The manner of this his leauing his Country in mans reason would seeme strange nay the world will condemne it for plaine foolishnesse for a man to leaue a certainty for an vncertainty But it may here be doubted how the Apostle can here say that he knew not whither he went seeing these words are not in the Storie of the olde Testament doth not that practice allow traditions beside Scripture I answer first We refuse no traditions which are agreeable to the Scripture and analogie of faith but such as are agreeable to one of these wee receiue them though not as Scripture Secondly if the Apostles in the new Testament doe adde any thing in any Story which is not in the olde as S. Paul doth the manner of the Sorcerers of Egypt Iannes and Iamâ—res 2. Timoth. 3.8 that circumstance by them so added is to be holden as Scripture and no tradition because they hauing the same spirit of God which the Writers of the olde Testament had haue inserted it
into the body of Scripture euen as the three sentences of the heathen Poets alledged by Saint Paul Acts 17.28 1. Corinthians 15.33 Titus 1.12 haue now a diuine truth in them which they had not before But yet will some say the Apostles had these things from the olde Testament by tradition seeing they were not written I answer We may safely graunt it and yet our cause loseth nothing though it may be they had them by inspiration and not by tradition that being as likely or much more then the other Thirdly but for this particular I answere that the Apostle had the words or at least the matter out of the Storie in Genesis For thus goe the words Gâ—d said to Abraham Goe out of thy Country c. into the land that I will shew thee Hee named none to him but told him he would shew him one So then Abraham went out at Gods appointment and God knew but he knew not whither he went he knew well the land he left but he knew not the land he should haue But it may be againe obiected that this is not true for it appeares Gen. 12.5 that Abraham with Sarah his wife and all their substance departed to goe into the land of Canaan and to the land of Canaan they came therefore he knew whither he went namely to that land I answer It is true he went out with purpose and assurance to inherite a land promised him by God but not named to him And whereas it is there said He went out to goe into the land of Canaan that is spoken in respect of the performance when he was come thither not of the first promise made him at his departure or of the time when Moses wrote it not of the time when God spake it to Abraham And that he knew not what land God did mean vntill he cam thither is plain in the seauenth verse where it is said That when Abraham had passed through all the Country and wai come into Canaan then God appeared to him and said this land will I giue vnto thy seede But till then God neuer named it vnto him and therfore we read afore that he beleeued and obayed vpon the generall promise but now when God did particularly specifie and shew what land hee then shewed his thankfulnesse to God and did there build an Altar vnto the God that had appeared vnto him Thus it is cleare that Abraham went out not knowing whither he went Which being so it appeares that Abraham did that which the world would call plaine foolishnesse To leaue knowen friends for vnknowen certaine liuing for vncertaine is a simple course in mans reason at least the world will say he might first haue demaunded of God what land that was which he should haue before he left that which he had but Abraham makes no such questions moues no such doubts but belieueth and obayeth and goeth out of his certaine dwelling at Gods calling though he knew not where to lodge at night This practice of faithfull Abraham hath profitable vse First here we learne that though Gods Commaundements seeme foolish and vnreasonable yet wee must obay them Christ saith If a man will euer come in the Kingdome of heauen he must be borne againe Iohn 3.3 S. Paul saith If any man among you seeme to be wise let him be a foole that he may be wise 1. Corinth 3.18 Christ saith If any man will be my Disciple he must denie himselfe and follow me Luk 9.23 But how can these coÌ„maundements be beleeued or done how can reason beleeue them how can nature doe them So disputed the woman of Samaria with Christ Iohn 4.11 When Christ tolde her he would giue her of the water of life she replied Sir thou hast nothing to drawe with and the Well is deepe whence then hast thou that water of life Thus we obiect and reason against God with carnall obiections and waigh Gods Commaundements in the balance of reason thus God and his commaundements are much abused by vs. And this is the cause wee heare and reade Gods word and profit not by it because we ponder it in our reason and allowe nor follow it no further then it agreeth with our naturall affections As a man that will needs stand vnder a Pent-house hath no water falling on him though it should raine neuer so precious water from heauen So when the water of life out of the word of GOD should drop vpon our soules to comfort our consciences and to wash away our sinnes we haue our deuices out of wit and distinctions out of reason as pent-houses to keepe it from vs that it slides away and neuer hath any worke in vs. But contrariwise we must remember Abraham the Father of our faith and when we heare Gods word we must with him captiuate our reason and subdue our affections to it measure them by Gods word and not it by them and what we cannot yeeld to in the obedience of reason we must obay with the obedience of faith and so shall Gods word haue a gracious and powerfull worke in vs. Secondly here we must learne that though we see no profit come by obaying Gods Commaundements yet wee must obay them For what profit could Abraham see in leauing a certaine liuing for an vncertaintie yet he obayed and went vpon the bare word of God building vpon it that God being his guide he could not goe astray So must wee followe God sincerely and doe his Commaundements though no profit seeme can come thereby But some will say Shall godly men be led like blindefolde fooles shall they refuse all meanes of helpe by wit and policie this is the way to make them ridiculous and asses for the wicked world to ride vpon I answere let godly men vse all their wit and looke with all their eyes in their actions with men of this world But in the obedience of Gods commaundements let them doe as Abraham did Follow Gods calling though it seeme to be to no end In obedience to God we must doe as blindemen doe who followe their guides though it be through woods rocks hills or dales or dangerous places regarding nothing fearing nothing only following trusting their guides who haue eyes for them though they haue none for themselues So must we follow Gods calling and yeeld absolute obedience to his Commaundements fearing nothing but trusting to the faithfulnesse of his power and assuredly beleeuing that he being our blessed guide we shall not be mis-led thus to doe is true faith But alas how contrary is the practice of the world Men deale with God as we doe with loose Chapmen whom wee will not trust without a good pawne So we will not obay Gods Commaundements longer then his religion serues our turne nor will we trust and follow God without the pawnes of profit and pleasure Nay wee doe worse most men esteeme of God no better nor vse him any better then they doe theeues in their houses If a man come