sonne into the world that whosoeuer beleeued in him should not perish but haue euerlasting life Now when we are in the extremitie of all temptations we must still hold fast this promise and venture our soules vpon the truth of it This was Abrahams practice for in this temptation Gods meaning was to trie Abraham and to see what he would doe Now Abraham hee holdes fast the promise and yet obeyes God though all the reason in the earth cannot tell how that promise and that commandement could stand together But this was Abrahams faith though I know not nor reason knoweth not yet God knoweth and therefore seeing I haue his commandement I wil obey it and seeing I haue his word and promise I will beleeue that also and neuer forsake it And euen thus must we striue to doe in al temptations whatsoeuer yea euen in those that come from Satan which are full of malice and all violence In our heart and conscience wee must still hold and beleeue the promise of God and this is euer the surest and safest way to get the victory ouer Satā To hold that Gods promise shal be performed though wee knowe not how but rather see the contrary And though in humane reasoning it bee a note of ignorance and want of skill to sticke alwaies to the conclusion and question yet in spirituall temptations and trialls this is sound diuinitie Alwaies to hold Gods promise and to sticke fast to that conclusion and not to follow Satan in his Arguments neither suffer him by any meanes to driue vs from it Further in that this fact of offering vp Isaac was onely Abrahams triall we may obserue that it did not make him iust before God but onely serued to proue his faith and to declare him to be Iust. And therefore whereas Saint Iames saith Iam. 2.21 That Abraham was iustified through workes when he offered his sonne Isaac vpon the altar His meaning is that Abraham did manifest himselfe to bee iust before God by offering vp his sonne and not that by this fact Abraham of a sinner was made iust or of a righteous man was made more iust For indeede good workes doe not make a man iust but onely doe prooue and declare him to bee iust Thirdly God gaue Abraham this commandement Abraham kill thy sonne but yet he concealed from him what was his purpose and intent herein for God meant not that Abraham should kill his sonne indeede but onely to trie what he would doe whether he would still beleeue and obey him or not Where we see that God who is trueth it selfe reueales to Abraham his will but not his whole will whence ariseth this question Whether it be lawfull for a man according to this example of God when he tels a thing to another to conceale his meaning in whole or in part For answer hereunto we must knowe there are two extremities both which must be auoided in this case 1 That a man must alwaies expresse all that is in his minde 2 That in some cases a man may speake one thing and thinke another speaking contrary to his meaning But this later is no way lawfull and the other is not alwaies necessarie Wee therefore must hold a meane betweene both to wit that in some cases a man may conceale his whole meaning saying nothing though they bee examined namely when the concealing thereof doeth directly stand with the glory of GOD and the good of his brother Thus godly Martyrs haue done for beeing examined before tyrants where and with whom they worshipped GOD they haue chosen rather to die than to disclose their brethren and this concealing of their mindes was lawful because it touched immediately the glory of God and the good of his Church Secondly a man may conceale part of his minde but that must bee also with these two caueats First that it serue for Gods glory Secondly that it bee for the good of GODs Church Thus did Ionas conceale the condition of mercy from the Niniuites when he preached destruction vnto them saying Within fortie daies and Niniuie shall be destroyed though it is euident by the euent that it was Gods will they should bee spared if they did repent But that Condition God would haue concealed because it would not haue beene for the good of the Niniuites to haue knowen it sith the cōcealing of it caused them more speedily and earnestly to repent But out of these cases a man being called to speake must declare the whole trueth or else hee sinnes greatly against Gods commandement forsaking the property of the godly Psal. 15.2 And thus much of the first impediment of Abrahams faith The second impediment to Abrahams faith is contained in these words Offered his onely begotten sonne We knowe that the loue of Parents descends to euery childe naturally but especially to the onely begotten vpon whom beeing but one all that is bestowed which when there are many is diuided among them And therefore in all reason this might greatly hinder Abrahams obedience That God should command him to offer his sonne yea his only begotten sonne But yet by faith hee ouercommeth this temptation breakes through this impediment and offers vp his onely sonne Where wee note that true faith will make a man ouercome his owne nature Loue is the strongest affection in the heart especially from the father to the childe euen his onely childe And a man would thinke it impossible to ouercome this loue in the parent vnlesse it were by death there beeing no cause to the contrary in the childe But yet beholde Abraham by faith subdued this speciall loue which he bare to his onely childe God himselfe testified of Abraham that his loue to Isaac was great Gen. 22.2 and yet by faith hee ouercommeth this his loue This point is carefully to be marked as declaring the great power of true sauing faith for if faith can ouercome created and sanctified nature then vndoubtedly the power thereof will inable man to ouercome the corruptions of his nature and the temptations of the world for it is an harder thing to ouercome our nature which wee haue by creation than to subdue the corruption thereof which comes in by transgression And hence such excellent things are spoken of faith it is called the victorie that ouercommeth the world 1. Iohn 5.4 And God is saide by faith to purifie the heart faith strengtheneth the heart Acts 15.9 And through faith we are kept by the power of God vnto saluation 1. Pet. 1.5 Is this the power of faith to ouercome nature and the corruptions thereof then howsoeuer religion be receiued and faith professed generally among vs yet vndoubtedly there is little true faith in the world for euen among the professours thereof how many be there that subdue the sinnes of their liues and suppresse the workes of their wicked nature surely very few Now where corruption beareth sway and sin raigneth there sound faith cannot be for if faith were sound in men it would purifie
A CLOVD OF FAITHFVLL WITNESSES LEADING TO THE HEAVENLY CANAAN Or A Commentarie vpon the 11. Chapter to the Hebrewes preached in Cambridge by that Godly and iudicious Divine M. William Perkins Long expected and desired and therefore published at the request of his Executours by Will. Crashawe and Tho. Pierson Preachers of Gods Word who heard him preach it and wrote it from his mouth PHIL. 3.17 Looke on them that so walke as yee haue vs for an example HEB. 13.8 VVhose faith followe considering what hath beene the end of their conuersation AT LONDON Printed by Humfrey Lownes for Leo. Greene. 1607. To the Noble and vertuous Gentlemen Sir Iohn Sheaffield Knight and M. Oliuer S. John Sonnes and Heires to the Right Honourable Edmond Lord Sheaffield Lord President of the North and Oliuer Lord S. Iohn Baron of Bletsho grace and peace THe gracious promises of God Honourable and most worthy Gentlemen made to the holy Patriarchs touching the Land of Canaan were singular comfort to the belieuing Israelites in their bondage of Egypt And the renuing of the same by the hand of Moses whose words God confirmed by so many miracles must needes augment their ioy aboundantly although their bonds at that time encreased But the pledge of Gods presence in the cloudie pillar whereby he led them in the wildernesse both night and day did so farre exceede all his promises for matter of consolation that euen Moses himselfe desired rather to be detained from the promised Land than depriued of the comfort of that his presence in the waie If thy presence sayth hee goe not before vs bid vs not depart hence Now these things being ensamples vnto vs and euident types of our estate who liue vnder the Gospel shew apparantly that howsoeuer Beleeuers bee greatly cheered in their spirituall trauell by the gratious promises which God in Christ hath made vnto them yet this their ioy is much increased by the viewe of those that haue gone before them in the waie of faith who are vnto them as a Cloude of Witnesses or a cloudie Pillar For howsoeuer the truth of God be the only ground of sound consolation yet because we are a-kin to Thomas and will not beleeue vnlesse wee see and feele therfore it is that by the example of Beleeuers wherin is some sensible euidence of the comfort of Gods truth we are farre more cheered than by the promise it selfe alone Heere then beholde what great cause wee haue to cast our eyes vpon this Cloude of Witnesses which the ho-Ghost hath erected as a pledge of his presence a direction to all those that shall followe their steps in the practice of faith til the worlds end Shall Moses affect that Cloude so much which led them only the waie to a temporall inheritance and shall not we much more be rauished with delight in this Cloude which leades vs to the kingdome of heauen In al estates the Iust must liue by faith For We walk by faith and not by sight And what is the hope happinesse of a Christian man but to receiue at last the saluation of our soules which is the end of our faith and period of this walke But any faith will not support vs herein some begin in the Spirit who end in the Flesh going out with Paul for a while but at length returne with Demas to the world neither can they doe otherwise for Apostasie is the Catastrophe of Hypocrisie He that would deceiue in his profession is vsually deceiued of his saluation Wherfore this shal be our wisedom to see to our soules that our faith as the beloued Apostle sayde of loue be not in word and tongue but in deed and in truth And for our better direction in trying the truth of our faith we haue here many notable precedents in this Cloud of Witnesses consisting of most worthy Beleeuers in all ages before CHRIST'S incarnation all which shewed the life of faith by their workes and we in them may see how to put our faith in practice Now the rather must we attende hereunto because in all estates we must practice faith For Without faith it is impossible to please God And what estate of life cā possible befall vs wherin we haue not a liuely patterne and forerunner leading vs the way to Heauen within the compasse of this Cloud Art thou a King or Magistrate beholde DAVID HEZECHIAS and the Iudges art thou a Courtier Looke on MOSES art thou a Martiall-man Beholde SAMSON DAVID IOSVAH Heere is ENOCH NOE and the Prophets for Ministers the Patriarches for Fathers SARA and the Shunamite for mothers ISAAC and IOSEPH for children Heer is ABEL for Shepheards and RAHAB for victuallers Heere are some that liued in honour in peace and plenty some in want some in sicknesse but most of all in persecution because therein is the greatest tryall of faith So that which way soeuer we turne vs if wee walke by faith we haue heere some faithfull witnesse to goe before vs. And to cleare their steps the better to our sight that so we may follow hard towards the mark without wandring we haue heere a notable light in this learned Commentarie which we must confesse is much obscured for lacke of the refining hand of the godly Author himselfe but now seeing that shining light is quenched vse this our Lampe it is fed with such oyle as wee receiued in the Lords Sanctuarie from that Oliue Tree whence many a one did fill his vessell And being importuned to expose the same for the Common good wee haue presumed to place it vnder the shelter of your Honourable names beseeching God it may helpe to guide your feete in the way of peace The religious precedents of your Honourable Parents Right Noble and hopefull Gentlemen must perswade you much to be sound and constant in the faith for declining in religion brings staine of honour and decay euen of temporall portion But labour you to encrease in grace and trust the Lord with your outward greatnesse Honour him and hee will honour you delight in him and hee will giue you your holy hearts desire his faithfulnesse will bee your shielde to the griefe of those that enuie your happinesse But beware of bad example and euill counsell which are the bane and poyson of younger yeares Walk with God like Enoch vse the world as Abraham did and followe Moses in the matters of delight forsaking them when they become the pleasures of sinne So shall you obtaine good reporte and your memories shal be blessed with your Posterities like these faithfull Witnesses NOVEMBER 10. 1607. Yours in the LORD to be commanded WILLIAM CRASHAVV THO. PIERSON A Commentarie vpon the 11. Chapter of the Epistle to the Hebrewes VERSE 1. Now Faith is the ground of things which are hoped for and the euidence of things not seene COncerning Faith 2. points are necessary to be knowne of euery Christian the
and obedient a child a most wise trusty seruant a friend for faithfulnesse like thine owne soule These are indeed much to be esteemed yet thinke not thy selfe in a paradise wheÌ„ thou hast such for there is a greater matter behind then all these Looke therfore further Is thy wife thy child thy seruant thy friend endued with sauing faith that is worth more then all the rest that is it which makes them beloued of God Let that therfore make them best beloued of thee and that which makes them so honourable before God let that make them most honourable and most esteemed of thee So in all men loue that in a man best which God loueth and so thou shalt be sure not to lose thy loue Esteeme of a man not as the world esteemeth not according to his strength beauty high place or outward gifts but as God esteemeth him namely according to the measure of sauing faith which thou seest in him for is not that worthy of thy loue which hath purchased the loue of the Lord God himselfe Fiftly here is comfort for all such seruants of God as hauing true faith yet are in base estimation for worldly respects some are poore some in base callings some deformed in body some of meane gifts many in great distresse and misery all their liues most of them some way or other contemptible in the world Yet let not this discomfort any child of God But let them consider what it is that makes them approued of God not beauty strength riches wisdom learning all these may perish in the vsing but true faith if then thou hast that thou hast more then all the rest If thou hadst all them they could but make thee esteemed in the world but hauing true faith thou art esteemed of God and what matter then who esteemes thee and who not This crosseth the corrupt censure of the world who more esteem a man for his outward gifts and glory of riches or learning then for sauing graces Let Gods children when they are â—based contemned mocked and kept from all place and preferment in the world Let them I say appeale from this vniust iudgement to the iudgement of God and be coÌ„forted in this that though they want all things without them that should make them esteemed in the world yet they haue that within them for which God wil esteeme approue and acknowledge them both in this world and in the world to come And they haue that that will stand by them when strength and beauty are vanished when learning riches and honour are all ended with the world Thus much of the second doctrine 3. In that our Elders by faith obtained a good report Here we learne the readiest and surest way to get a good name A good name is a good gift of God Eccles. 7.3 It is a pretious ointment it is a thing that all men would haue These Elders had it and they haue laide vs downe a platforme how to get it and it is this 1. Get into fauour with God please him that is coÌ„fesse thy sins bewaile them get pardon set the promises of God in Christ before thee beleeue theÌ„ apply them to thy selfe as thine owne be perswaded in thy conscience that Christ did all for thee and that he hath purchased thy acceptation with God Thus when thou art assured that God approues of thee God can easily giue thee a comfortable testimony in thine owne conscience and hee can moue the hearts of all men to think wel and open their mouthes to speake wel of thee for he hath the hearts of all men in his hand And therfore those that are in his fauor he can bend the hearts of all men to approue theÌ„ yet this must be vnderstood with some cautions 1. God wil not procure his childreÌ„ a good name amongst all men for then they should be cursed for Luk. 6.26 Cursed are yee when all men speake well of you But the Lord meaneth that they shal be accepted haue a good name with the most with the best For indeed a good name as all other graces of God cannot be perfect in this life but they shal haue such a good name as in this world shall continue and increase and in the world to come be without all blot for sin is the disgrace of a man therefore when sin is abolished good name is perfect 2. God will not procure all his children a good name nor alwaies for a good name is of the same nature with other externall gifts of God sometime they are good to a man sometime hurtfull to some men good to others hurtfull Euery one therefore that hath true faith may not absolutely assure himselfe of a good name but as farre forth as God shall see it best for his owne glory and his good 3. The good name that God wil giue his children stands not so much in outward coÌ„mendation and speaking wel of a man as in the inward approbation of the consciences of men They must therfore be content somtime to be abused mocked slandered yet notwithstaÌ„ding they haue a good name in the chief respect for they whose mouthes do abuse condemne theÌ„ their very consciences do approue them Out of all these the point is manifest that God will procure his children a good name in this world as far forth as it is a blessing and not a curse and that because they are approued of him and by faith iustified in his sight for so to be is the onely way to get a good name For in reason it stands thus that those who are in estimation and good name with the Lord himselfe much more will God make them esteemed and giue them a good name with men like themselues Hence we learne first that the coÌ„mon course of the world to get a good name is fond wicked and to no purpose They labour for riches preferments honor wisdom learning by them to get estimatioÌ„ in the world yea many abuse these blessings in vaine ostentation to encrease their credit and name with men And in the meane time sauing faith is neuer remembred which must procure them a good name with God This is a wrong course first we must labour to be approued of God and then after the good name with God followeth the good name in the world He therefore that labours for fauour with men and neglects the fauour of God he may get a good name but it shall proue a rotten name in the end Prou. 10.7 The memoriall of the iust shall be blessed but the name of the wicked shall rot The good name of the wicked is rotten 1. Because it is loathsom stinking in the face of God though it be neuer so glorious in the world 2. Because it will not last the wearing out but in the end vanisheth and comes to nothing vnlesse as a rotting thing leaues some corruption behind it so their good name in the end being vanished leaues infamy behind
it And this is the name which commonly is gotten in the world because men first seeke not a good name with God but that good name which is obtained by faith will stand continue all a mans life and at his death leaue behind it a sweet perfume abideth for euer in the world to come Secondly this maintaines the excellencie of our religion against Atheists and all enemies of it which esteeme call it a base contēptible religion of which cā folow no credit nor estimation But see their malice is here controlled our religion is a most glorious excellent professiō it is the high way to get true credit estimation it makes a mā honorable in the sight of God men for by it our Elders obtained a good report which continueth fresh to this day In the fourth place Were they wel reported of for their faith therefore their faith was not hid in their hearts but manifested in their liues for the world cannot see nor commend them for their faith but for the practice of faith Here it is plaine that men must not be content to keep their faith close in their hearts but they must exercise the fruites of it in the world and then both these together will make a man truly commendable Thy faith approues thee vnto God but the practice of it is that that honours thee and thy profession in the world Lastly in that faith was that which approued our Elders vnto God here is a storehouse of comforts for all true professors of this faith Art thou poore thy faith doth make thee rich in God Art thou simple and of meane reach thy faith is true wisedome before God Art thou any way deformed faith makes thee beautifull vnto God Art thou weake feeble or sicke thy faith doth make thee strong in God Art thou base in the world and of no account thy faith makes thee honourable in the sight of God and his holy Angels Thus thou art poore and foolish and deformed and sicke and base in the world but marke how God hath recompensed thee he hath giuen thee faith whereby thou art rich and beautifull wise and strong honorable in heauen with God say therfore with Dauid the lot is fallen vnto thee in a faire ground and thou hast a goodly heritage Namely thy faith which thou wouldest not change for all the glory of the world Faith is the true riches the sound strength the lasting beauty the true wisedome the true honour of a Christian man therefore take thy selfe 10000. times more beholden vnto God then if hee had giuen thee the vncertaine riches the crafty and yet foolish wisedome the decaying strength the vanishing beauty the transitory honour of this world If thou hast true faith thou art sure to haue many enemies 1. The wicked of the world will neuer brooke thee but openly or priuily hate hurt thee Thē the diuel is thy sworn enemie how canst thou deale with so powerfull an enemie and all his wicked instruments Here is sound comfort if thou hast faith thou hast God thy friend labour therefore for this true faith and then care not for the diuel and all his power Night and day sleeping and waking by land sea thou art safe and secure the diuel cannot hurt thee thy faith makes thee accepted of God and brings thee within the compasse of his protection That same little sparke of faith which is in so narrow a compasse as thy heart is stronger thē all the power and malice of sathan As for the malice which his instruments wicked mē in this world shew against thee in mocks and abuses much lesse care for them for their nature is to speake euill and cannot doe otherwise looke not therfore at them but looke vp into heauen by the eye of thy soule where thy faith makes thee beloued and approued of God himselfe and honourable in the presence of his holy Angels And thus much of the second action or effect of faith the third followeth VERSE 3. Through faith wee vnderstand that the world was ordained by the word of God so that the things which wee see are not made of things which did appeare IN this verse is contained the third action or effect of faith namely this Faith makes a man to vnderstand things beyond the reach of mans reason This third effect is set out in these words by the instance of a notable exsample namely of the Creation of the world 1. By the word of God 2. Of nothing both which that wee may the better vnderstand let vs consider of the words as they lye in order Through faith 1. By faith in this place as I take it is not meant that sauing faith which iustifies a man before God but a generall faith wherby a man imbraceth Christian religion or wherby a man beleeueth the word of God in the doctrine of the law and the Gospel to be true My reason is because a man that neuer had iustifying and sauing faith and is no member of the catholike Church nor childe of God may haue this gift To beleeue that God by his word made the world of nothing Therefore I thinke that this is an action of a generall and not of sauing faith We vnderstand That is Whereas there are many things beyond the reach of reason and therefore by reason cannot be apprehended or vnderstood yet by vertue of this faith a man is brought to vnderstand them and to beleeue them to be true Now then whereas generall faith brings vnderstanding of many things which reason cannot reach vnto here such as be students in humane learning which labour to attain to the deepenesse and perfection of it are taught with their trauell in humane studies to haue care to ioyne faith and knowledge of religion For there are many things which our vnderstanding by reason cannot conceiue and many truthes which Philosophy cannot reach vnto nay many also which it denies but faith is able to perswade and demonstrate them all and it inlightens the mind and rectifies the iudgement when as Philosophy hath left the mind in darknesse and the iudgement in error Now in whom sound knowledge in Philosophy and this faith in religion do concurre together he is a man of a most rectified iudgement and of a deepe reach in the greatest matters but separate faith from humane knowledge and he will stumble at many truthes though hee had the wit of all the Philosophers in his owne head For exsample that God should make the world of nothing that it should haue beginning ending that God should be eternall and not the world that mans soul being created is immortal These many other truths reasō cānot see therfore Philosophy wil not admit but ioin faith to it then that crooked vnderstanding is rectified made to beleeue it It is therfore good counsel to ioyn both these together Religion hinders not humane learning as some fondly thinke but is
come for they were not performed for many yeeres after as shall appeare in the particulars Particularly they were these three First the great and iust wrath which God had conceiued against the sinfull world for the vniuersall corruption and generall sinfulnesse therof Noah was a Preacher of righteousnesse to that wicked age and as S. Peter saith 1. Epistle 3.11 The very spirit of Christ preached in him but they contemned both him and the spirit by which hee spake and made a mocke of him and all his holy admonitions and solaced themselues in all their sinfull pleasures without feare or respect of God or man pleasing themselues in their owne defiled wayes promising to themselues safety and security But behold This Noah whom they esteemed a base and contemptible man vnworthy of their company to him is reuealed how short their time is and that they must be cut off in the midst of their iollity Gods children whom wicked men doe thinke and speake of with great contempt doe know full well the miserable state of such men and the fearefull dangers hanging ouer them when the wicked men themselues are farre from thinking of any such matter The second thing which God reuealed to Noah was that he would saue him and his family from perishing by the waters which he would bring vpon the world His faith was not in vaine God rewarded it with a singular preseruation Thus dealt he alwayes with his children deliuering Lot out of Sodome Gen. 19. Rahab out of Hierico Ioshua 6.22 The Kenits from the Amalekits 1. Sam. 15. and here Noah out of that generall destruction And this God afore-hand reueales vnto him for his greater comfort and security that when signes and strange tokens did foretell and shew that still the destruction was neerer and neerer still Noah might comfort himselfe in the assurance of that mercifull promise which God had made him of his deliuerance and of his family also for his sake The third thing reuealed to him was the meanes whereby he should be saued from the vniuersall floud namely by an Arke which for his more assurance hee is bid to make himselfe that so at euery stroke he gaue he might remember this mercifull promise of his God vnto him For as euery stroke in the making of the Arke was a loude sounding Sermon vnto that sinfull generation to call them to repentance so was it also an assurance vnto Noah of his deliuerance Of which Ark of Noahs obedience in making it we shall hereafter speake at large And thus much concerning the ground of Noahs faith which was a warning or reuelation from God Now followeth a second point namely the commendation of his faith or a description of the excellencie thereof by diuers and singular effects Moued with reuerence The first effect of his faith is It moued in him a reuerence or a reuerent feare of that God that spake to him and of his iustice towards sinne and sinners and of his mercie towards him In this effect we are to consider two points 1. The ground of this reuerence 2. The occasions or motiues of it The ground whence this reuerence sprang was his true and sauing faith for the holy Ghost first tells vs of Noahs faith afterwards of this reuerent feare he had of God and his great workes Where we learne that whosoeuer is endued with sauing faith is also touched with feare and reuerence at the consideration of God and his glorious workes whether they be works of his power his wisedome his mercy or his iustice or of all together For the first Dauid could not see the workes of Gods power in the creation Psalm 8. But when he looked vp and beheld the heauens the workes of Gods hands the moone and the starres which he had ordained hee forthwith fell into a reuerence and admiration of Gods mercy to man for whom and whose vse he made them all For the second the same Dauid could not enter into consideration of Gods wisedome in the admirable frame of mans body Psal. 139.13 c. but he presently falls into a reuerence and admiration thereof in most excellent and passionate words Thou possessest my reines thou coueredst me in my mothers wombe I will praise thee for I am fearefully and wonderfully made Meruailous are thy workes and that my soule knoweth right well My bones are not hid from thee though I was made in a secret place yet thy eyes did see my substance when I was without forme and in thy booke were all my members written which in continuance were fashioned though there were none of them before How deere therefore are thy counsels to mee O God! Thus we see how this holy King cannot content himself with any tearmes to expresse his religious and reuerent conceite of Gods Maiestie For the third Gods mercifull workes to his Church and children haue alwayes beene considered-of by good men with great reuerence And What shall I giue vnto the Lord saith Dauid for all his benefites poured on mee Psalm 116.12 But especially the Iudgements of God haue beene alwaies entertained of Gods children with much reuerence and admiration Blessed Dauid saith My flesh trembleth for feare of thee and I am afraid of thy Iudgements Psal. 119.120 How would this noble King haue trembled and been afraid if he had beene a priuate man And how glorious is God and his workes of iudgements whereat euen Kings themselues doe tremble And the Prophet Habbacuk saith that when hee but heaâ—d of Gods iudgements to come his belly trembled his lips shooke rottennesse entred into his bones Habba 3.16 And thus Noah here hearing of Gods iust wrath against the sinfull world and of his purpose to ouerthrowe all liuing flesh by water was moued with great feare and reuerence at this mighty worke of God and from the view of this his great and iust iudgement his faith made him arise to a more earnest consideration of the Maiestie of God By all which it is more then apparant that true faith wheresoeuer it is worketh a holy feare and reuerent estimation of God and of his workes and of God in and by his workes whereby on the contrary side it followeth that therefore to thinke basely or ordinarily of God to thinke scornefully of his workes or to denie his power and his hand in the great workes either of mercie or iudgement done in the world is an argument of a profane heart and wanting true faith The vse of this doctrine discouers the profanenesse and the great want of faith that ordinarily is in the world And that appeares by two euidences the first is to mens owne consciences the other is to the view and sight of all the world First men may see in themselues a profane heart and voide of faith by this euidence For doth a man in his heart thinke basely of God his power his iustice or his mercies Doth he either doubt of them or granting them doth hee thinke of them without feare and amâ—zement
in the Iudgement and the mercy Hitherto of the first effect It followeth Prepared the Arke The 2. effect of Noahs faith wherby it is coÌ„mended is that he vpon a coÌ„mandement receiued froÌ„ God as we heard before doth make build an Ark wherin to saue himself his family CoÌ„cerning this Ark much might be spoken out of the book of Gen but it is not to our purpose which is no more in this Chapter but to shew the obedience and practice of faith and therein the excellencie of it Now the point here to be spoken of is not the matter nor the measure nor the proportion nor the fashion nor the vses of the Arke all which in the 6. Chapter of Genesis are fully described but the action and obedience of Noah in preparing it as God bad him whereof the holy Ghost in Genesis 6.22 saith Noah did according to all that God had commaunded him euen so did he Now in this action of Noahs faith diuers points of great moment are to be considered First why did God bid Noah make an Arke 120. yeeres before the floud when hee might haue built it in three or foure yeeres The answere is God did so for diuers causes some respecting the sinfull world as that they might haue longer time and more warnings to repent euery stroke of the Arke during these 120. yeeres being a loude Sermon of repentance vnto them Againe that they might be without excuse if they amended not and lastly that their iniquities might be full and their sinnes ripe for vengeance But of all these we will not speake because they concerne not Noah of whose faith we are onely to speake let vs therfore touch only those causes which concerne Noah And in regard of him the Lord did thus that he might try his faith and patience and exercise other graces of holinesse in him Thus God dealeth with his seruants alwayes hee exerciseth them many and strange wayes in this world He led the Israelites in the deserts of Arabia fourty yeeres whereas a man may trauell from Rameses in Egypt to any part of Canaan in fourty dayes and this God did to humble them and try them and to know what was in their heart Deut. 8.2 God promised Abraham a sonne in whom all the nations of the earth should be blessed Gen. 12.3 But he performed it not of 30. yeeres after Gen. 21.2 He gaue Dauid the kingdome of Israel and anointed him by Samuel 1. Sam. 16.13 But he attained it not of many yeeres after in the meane time was persecuted and hunted by Saul as a flea in a mans bosome or as a Partridge in the mountaines 1. Sam. 24.15 and 26.20 And thus God exercised him both in that and other his promises as he saith Psal. 40.1 In waiting I waited on the Lord and Psal. 119.82 Mine eyes faile for waiting for thy promise O when wilt thou comfort me Thus God dealt with them and thus in some measure hee deales with all his children to humble and to try them and to know what is in their hearts for that in these cases men doe alwaies shew themselues and their dispositions When men enioy all things at their will and wish who cannot make a faire profession but where men are long deferred and kept from that is promised and they expect and are so long crossed in their expectations then they appeare in their owne colours And as God dealt with them so will he one way or other doe with vs if wee be his seruants hee will at some time of our life or other lay some such affliction vpon vs as may try vs and our faith and our patience and our humility For if we be hypocrites and haue no true graces but onely a shew this will discouer it and if we haue true and sound faith and patience this will make them shine like orient pearles in their true and perfect beauty Secondly as God bad Noah build an Arke so long time before any neede of it so he did without denying or gainesaying So saith the story in Genesis He did according to all that God commaunded him And thus the holy Ghost saith here He being warned of God by faith prepared the Arke Where we learne That where true faith is there followeth true obedience to euery commaundement of God insomuch as a godly beleeuing man no sooner heareth any duty to be commaunded of God but hee thinks his soule and conscience is tied to obedience and this is the nature of true faith And it is as impossible to be otherwise as it is for fire hauing fewell not to burne Acts 15.9 Faith purifieth the heart namely from carelesse disobedience to Gods word for if from any corruption at all then from it especially because it is most contrary to the purenesse of true faiâ—h This being so sheweth vs not any fault in our religion as the Papists slander vs but the want of our religion and the want of true faith in the world for there is almost no obedience to Gods commaundements For first Turkes Iewes acknowledge not the Scriptures and the Papists haue set aside Gods commaundements to set vp their owne And few Protestants haue the feeling of the power of true religion nothing indeed but a bare profession but it must be a feeling of the power of it which produceth due obedience And alas wee see men obay not Gods commaundements God saith Sweare not by my name vainely keepe my Sabbath Where is there a man of many that feareth to breake these Alas there are more mockers of such as would keepe them then carefull and conscionable keepers of them How truly said Christ When the sonne of man commeth shall hee finde faith on the earth It is likely therefore these be the dayes wherin we may wait for the coÌ„ming of Christ for the generall want of obedience sheweth the generall want of faith But this obedience of Noah is better to be considered of for it was very excellent extraordinary there being many hindrances that might haue stopped him in the course of his obedience and haue perswaded him neuer to haue gone about the making of the Arke As first the great quantity of the Ark amounting to many thousands Cubits a work of huge labour great charge Againe the length of his labour to last 120. yeeres It is a tedious thing and troublesome to mans nature to be euer in doing and neuer to haue done Thirdly the building of it was a matter of much mockery to the world for it signified 1. the destroying of the whole world 2. the sauing of him and his These things were taunted at by the worldly wise men of that sinful age and he was loudly laught at by many a man to thinke all the world should perish but much more if all perished to imagine that he and his should be deliuered Lastly the building of the Arke was a harsh thing to nature and naturall reason in many respects for First that all the
one And besides that the Greeke construction doth well beare it the Iudgement of almost all Interpreters referres it to the Arke And further in all reason that that saued him and his houshold condemned the world also but the Arke is said to haue saued them therefore by it hee condemned the world Neither is this any derogation but a commendation of faith for by faith he made that Arke which Arke condemned the world Now by the Arke Noah condemned the world two wayes 1. By his obedience in building it 2. By his preaching in building it For the first God bad Noah build an Arke so great and to such an vse as in all reason no man would haue done it Yet Noah by the power of his faith beleeued Gods word and obayed and therefore builded the Arke This faith and this obedience of Noah to this Commaundement of God condemned the vnbeleeuing and disobedient world and made them without excuse So saith Christ The Niniuites who beleeued at the preaching of Ionas shall rise in Iudgement against the Iewes and condemne them because they repented not at Christs preaching And the Queene of Saba who came so farre to heare Salomon shall condemne them who then would not heare Christ Math. 12.42.43 Euen so Noahs obedience shall condemne them For Noah being told of a miraculous thing and beleeuing it and being commaunded so vnreasonable a thing as the making of the Arke and obaying shall condemne that wicked world who would not beleeue Gods ordinarie promises nor obay his ordinarie and most holy commaundements And as the Saints are said to condemne the world 1. Corinth 6.2 by being witnesses against them and approuers of Gods iust sentence So Noahs fact and faith condemned that world And thus we see it is apparant that the obedience and godly examples of good men doe condemne the vngodly The vse whereof is to encourage vs all to imbrace Christian religion and not be daunted by the scornes or other euill behauiours of profane men which cannot abide the Gospell For he that walketh in the way of holinesse and keepeth good conscience in the midst of a wicked generation if his godlinesse doe not ouercome their euill and conuert them it shall more demonstrate their wickednesse and condemne them Our Church is full of mockers and they discourage many from Christ religion but let them know this will be the end of it their obedience whom they contemne and laugh at wil be their condemnation And thus Noah by his obedience in building the Ark condemned the world Secondly so did he also by his preaching as he builded it For the building of the Arke was a part of his propheticall ministerie The Prophets preached two wayes in word in action For beside their Verball preaching and deliuering of Gods word they preached in their liues and actions especially in such actions as were extraordinarie And such was Noahs building of the Arke it was an actuall preaching yea euery stroke vpon the Arke was a loud Sermon to the eyes and eares of that wicked world For by making it he signified some should be saued and the rest drowned namely all that would beleeue and repent should be saued in it and all that would not shold out of it be drowned because they beleeued not this therefore by it he condemned them From this ground we may learnâ— First that a man may be a true and sincere Minister lawfully called by God and his Church and yet not turne many vnto God nor by his Ministerie bring many to repentance For here Noah a Prophet called immediatly yet in 120. yeeres preaching both in word and action he cannot turne one to faith and repentance A most fearefull thing if we well consider it that both by preaching and making the Arke hee should not turne one of the sonnes of Lamech Methushelah or Henoch to beleeue him but that they should all rather chuse to be misled in the generall vanity of that wicked world then to serue God with Noah This was a most discomfortable thing vnto him as could be yet this hath beene the case and lot of many holy Prophets Esay must goe and preach vnto them and yet his doctrine must harden their hearts that they may not be saued Esay 6.10 And Ezekiel must goe and speake and yet is tolde aforehand they will not heare him nor repent Ezek. 3.4.7 And when S. Paul himselfe preached vnto the Iewes at Rome some beleeued not Acts 28.24 There is nothing will more discourage a man and cast downe his heart then to see that his labours are not onely in vaine but doe take a contrarie effect that whereas they were bestowed to haue saued them they are meanes of their deeper condemnation Therefore as when their labours bring men to God they may greatly reioyce and account those people as S. Paul did the Thessalonians his crowne his ioy and glory So when they doe no good as Noah here but that men are worse and worse this must humble and abase them in themselues let them know the power and vertue is not in them but God So saith S. Paul to the vngodly impenitent amongst the Corinthians I feare saith he when I come my God abase me amongst you I shall bewaile many of them which haue sinned not repented And surely this or nothing wil abase a Minister minister matter of great bewailing Yet not so but as stil there is matter of true coÌ„fort coÌ„teÌ„tment vnto all godly faithful teachers For whether thy labour be the sauour of life vnto life or of death vnto death to thy hearers It is to God a sweet sauour in Christ. Againe we may here learne that those who are condemned before God haue their condemnation by the preaching of the word The secrets of all the world saith the Apostle shall be iudged by Iesus Christ according to the Gospell and heere the preaching of Noah and his actuall preaching by preparing the Arke condemnes the world Such is the power and might of the Ministerie of Gods word vpon all them that resist it Which being so should teach all men when they come to heare Gods word to submit themselues to the power of it to obay it and become penitent for otherwise so many Sermons as a man heareth so many inditements are presented to God against him And if at the last day there were no diuels to accuse those bills of inditements would both accuse and condemne him And this Iudgement is begun in this life as their consciences doe often tell them and is accomplisht at the last day for there is no dallying with Godâ— word if it cannot saue it kiâ—ls It is the fire which if it cannot soften it hardens Let then all impenitent men make conscience to obay Gods word for if now they abuse it it will be euen with them both here and in another world For as the very same Arke which saued Noah and his houshold condemned
finger cut off from his place is of no vse so a man liuing out of his calling and out of his place is of no vse in the body politique Happy will it be with our Church State when we haue such lawes and such execution of them as that this disorder may be reformed euery man confined to his owne dwelling none suffred to liue in our Kingdome who is not of som Parish for let vs be assured so many wandring beggers so many blemishes in our gouernment Thirdly Abrahams dwelling in this Land being a fruite of his faith teacheth vs it is no good token but an ill signe for a man to be vncertaine in his dwelling It is the fashion of many men if they trauaile they neuer lodge at one place twise and for their dwelling it is not certain but now in the North now in the South now in this Parish now in that now in this iurisdiction now in another Sometime in the Citie sometime in the Countrey Who be these But either such as be in debt and purpose to deale ill with their Creditors or that are malefactors and heereby labour to auoide the censure of Authoritie or else they be Papists which by this meanes labour to lurke vnseene and to escape the law as many of them doe either by skipping out of one Parish Diocesse Countie or Prouince into another and so auoiding the authoritie of all or else by lurking in great Cities and so lying as Soiourners and not as Parishioners vnseene or vnmarked in so great multitudes Let our Authoritie take the more carefull notice of such men the more craftily they labour to creepe from vnder it and let such men knowe they discouer themselues the more by this practice to bee vnfaithfull either to GOD or Men or both seeing that GOD heere commendes Abraham for dwelling or staying in that place which GOD had appointed him And so much for this question Againe it may heere be demaunded How Abraham might lawfully dwell in Canaan seeing it was then Idolatrous It may seeme that therefore it is not vnlawfull for men to dwell in Popish or Idolatrous Countries I answere Abraham did not so vpon any priuate motion nor for any worldly cause but vpon speciall warrant and calling from God otherwise his so doing had not beene iustifiable therefore that practice of his cannot be a warrant for any to doe the like without the like cause and calling But how could Abraham be preserued from the contagion of Idolaters liuing amongst them I answere First God that called him thither did there preserue him Againe Abraham liued in the Country but conuersed not with the people at all but in some necessary and ciuill affaires and by this meanes hee escaped the danger of infection Where we may learne that if any man would liue in such places without hurt to their conscience let them first be sure that they haue a calling and warrant from God to liue in those Countries Secondly let them conuerse with Idolaters warily and sparingly and so shall they preserue themselues from the occasions of euill as Abraham did who abode in an Idolatrous Country and so though not without danger yet without hurt to his religion Thus wee see Abraham dwelt in the Land of Canaan Now secondly this Land is called the Land of Promise that is the Land formerly promised him by GOD when hee called him out of his owne Countrey And it is likely that the Apostle doth not heere first of all call it so but that it was knowen generally amongst the Patriarkes by that name and that Abraham himselfe did first of all so call it who when hee looked vpon it and considered the fruitfulnesse and excellency of it did euermore remember and call to minde this Land is promised to me this is mine by promise And herein he rested and satisfied himselfe though he had not the possession of it Heere wee may see the excellencie of true faith which depends vpon the promises of God though they be vnperformed A Land of promise contents Abraham hee leaues the possession to his posteritie It is hard to finde such faith in the world It is Land in possession which wee looke for A Land of promise cannot content vs but let vs labour to practice faith and to take comfort in the promises of God and leaue the performance to Gods appointed time Thirdly he dwelt in this Land by faith And no meruaile for had it not beene by faith hee would neuer haue dwelt there where he had not so much as a roome for his Tent to stand in but hee must borrow it nor to burie his dead in but hee must buy it This was against reason yet by faith hee dwelt there as afore by faith he left his owne which was also against reason Where still the power of faith is magnified to bee such as it will carie a man ouer all impediments of obedience and will giue him victorie not against one but against all obiections and power to performe not one but many things contrary to carnal wisedom Wee must heere learne to examine whether wee haue a true and sound faith or no. If wee haue then wee must not doe some one or fewe actions in faith or die in faith but wee must liue by faith the whole course of our liues Wee must walke by faith and not by sight saith the Apostle 2. Corinthians 5.7 So saith hee of himselfe Galathians 2.20 I liue by the faith in the Sonne of God he saith not hee hopes to die in that faith but he liues by it And in the former place â—e saith not wee must set a step or two but wee must walke by faith which argueth a continued action and therefore it is that Saint Peter saith Gods children are kept by the power of God through faith vnto saluation 1. Peter 1.5 In which words two thinges are spoken of faith the first is affirmed namely that faith preserueth a man to saluation through all hindrances either of inward temptations or outward crosses which the diuell or the world can lay in his way This preseruation is one of the greatest workes in the world and therefore it is worthily ascribed to God the power of God preserueth vs but through faith The second is implyed that therefore we must labour to keepe that faith euermore with vs which must keepe vs and to cherish and preserue that that must preserue vs to saluation Dauid was an excellent practicioner hereof no man was more tried and tossed then he yet he euer drew neere vnto God Psal. 73.28 Indeede sometime he said all men were liers but that was in his feare Psal. 116.11 And againe I am cast out of thy sight but that was in his haste Psal. 31.22 that is when the force of some passion or the violence of some temptations did carie him headlong but otherwise he euer liued the life of faith So must wee not thinke to liue in sensuality and die in faith but to
any thing to bee resolued of Gods power and will to heare and helpe vs. He is our Father therefore carefull and willing he is in heauen and therefore able to heare vs and to giue vs all thinges Math. 6.9 And the same commendation here giuen to Sarah is also giuen to Abraham Rom. 4 21. He doubted not but beleeued aboue hope c. being fully assured that he which had promised was also able to doe it The vse hereof vnto vs is double First to aduise and guide vs for our promises not to be too recklesse as some are what we promise but to consider aforehand and if it be beyond our power not to speake the word for Christian mens words must not be vaine and if we haue promised any thing lawfull and in our power to be carefull to performe it Thus to doe is to be a faithfull man and is a good signe of a holy man and Gods childe prouided this be so First of all towards God that wee make conscience of performing the great vow wee made in our baptisme and all other serious holy purposes of our heart made to God For otherwise hee that breakes his vowe to God carelesly by liuing profanely hee may in worldly policy keepe â—is word but he cannot doe it in conscience The Church of Rome is foully faulty in this point making no conscience of breaking promise and faith with vs or any of our religion their nakednesse herein is discouered in the face of all Christendome let them that are wiâ—e be warned of it They make great ostentation of their vowes and of their care to performe them aboue any other religion but it appeares hereby to be vile hypocrisie For if they were conscionably and not politikely and formally carefull of their vowes of chastity pouerty others made to God they could not but be likewise carefull of their promises made to men for the one of these is the fountaine aâ—d roote of the other But the neglect of the one sheweth the formality and hypocrisie of the other Let all that feare God learne to make conscience of both these in their religion and seruice of God and in all their dealings with men in the world that so the world may iudge vs faithfull men when we haue promised Secondly let vs here learne how to helpe and strengthen our weake faith in the great promises of God Wee haue a promise of saluation Whosoeuer beleeueth in Christ shall not perish but haue life euerlasting Of our resurrection Dan. 12. They thaâ— sleepe iâ— the dust shall rise againe Of our glorification Philip. 3.21 The Lord Iesus shal change our vile bodies and make them like to his owne glorious body Of a new world 2. Pet 3.13 We looke for new heauens and a new earth according to his promise These be as S. Peter calls them great and pretious promises 2. Pet. 1.4 And surely it must be a great pretious faith that can constantly beleeue these No better helpes of our faith can there be then often and seriously to consider of the mercy and power of him that made them if he be willing and able what can let the performance of them Let vs thereforâ— often say with holy Paul Faithfull is hee which hath promised who will also doe it 1. Thess. 5 and with Sarah here We iudge him faithfull which hath promised Now followeth the last effect in the next verse And therefore sprang there of one euen of one which was as dead as many as the starres of the skie in multitude and as the sands of the seashore which are innumerable The third and last effect of Sarahs effect is that by this sonne Isaac whom she conceiued brought forth by faith she had a wonderfull great issue and a posterity almost without number This effect consists not of it selfe but depends vpon the former Her faith gaue her strength to conceiue Isaac though she were barren and to bring him forth though she were olde and weake and so her faith brought him out by whom shee was made the mother of many millions of men The matter of this third effect is the multitude of men that came of Abraham and Sarah by Isaac This posterity or multitude is described by two arguments 1. By the beginning or roote of it One that was as dead 2. The quantity or greatnesse laid downe 1. Generally to be a multitude and innumerable 2. Particularly by two comparisons 1. As many as the starres in the skie 2. As the sands by the seashore The first point is the roote and beginning of this multitude in these words And therefore sprang there of one euen one that was as dead One that is one woman Sarah or at the most one couple Abraham and Sarah And this one was no better then dead Not dead properly and fully for none are so dead whose soules and bodies are not separate but as dead that is as good as dead or halfe dead meaning that they were altogether vnfit for generation of children the strength of nature being decayed in them Abraham being 100. and Sarah 90. yeares olde And if this be true of Abraham who was past age how much more is it of Sarah who was both past age and was also barren in her best age Here we are to note and learne many things First Multitudes came of one See here the powerfull and yet the ordinary workes of God to reare vp goodly huge buildings vpon small and weake foundations So did he in the beginning and euer since Indeede he made at the first thousands of starres because they must be no more then at the first they were and millions of Angels intending they shall not multiply he could also haue made millions of men in a moment he would not but onely one couple Adam and Eue. And of them came the infinite race of mankinde When sinne had made an end of that world hee founded not the second that yet continueth vpon a thousand couples but by three men and their wiues hee multiplied the whole race of mankinde which since haue growen from three to millions of millions And so here of one olde man and a barren olde woman spring innumerable multitudes This God doth to magnifie his owne power in the eyes of the sonnes of men and so he did also in matters heauenly The number of Christians since Christ that haue grown to millions began in a poore number at the first For when Christ himselfe was ascended the number of knowen beleeuers was but 120. Acts 1.15 The consideration hereof should teach vs all these duties First not to measure God by our lengthes nor to tye him to our rules but to esteeme of his power and might as we see it deserues and to entertaine high and honourable thoughts of him his Maiestie who can reare vp so great workes vpon so poore foundations Secondly not to despaire of our selues or our estates though we think our selues neuer so weak so poore so sick
offred him for though the common opinion be that he was but 13. yeares olde yet the more receiued opinion of the best Writers is that Isaac was 25. or 27. yeares olde How then could Abraham being an olde man of more then 120. yeares be able to binde Isaac being a young and lusty man and lay him on the altar to kill him For though Abraham had a commaundement to kill Isaac yet wee finde not that God commaunded Isaac to suffer himselfe to be killed now Nature moues euery one to seeke to saue his owne life and to resist such as would kill vs. How then was Isaac brought to yeeld thus farre to his Father For answere heereunto wee are to knowe that Abraham was no ordinarie man but a Prophet and that an excellent and extraordinary Prophet So God himselfe testifieth of him to Abimelech Hee is a Prophet and he shall pray for thee yea he was esteemed and reuerenced as a Prophet an honourable man euen of the heathen The Hittites tell him Thou art a Prince of God amongst vs. Genesis 23.6 Now being a man of so high place and so great regard euen in the world doubtlesse hee was of much more authoritie in his owne house It is therefore very likely that hee tells Isaac his sonne that hee had a speciall commaundement from GOD to kill him in sacrifice Now Isaac being an holy man and well brought vp hearing this is contented to be sacrificed and obayes his Father herein This I speake not as certaine but as most probable and it is the iudgment of best learned who haue had good experience in the Scripture This circumstance well obserued serues greatly for the commendation of them both of Abraham the Father that had so religiouslie brought vp his onelie Sonne that was most deere vnto him that hee would not resist the will of GOD reuealed vnto him though it cost him his life Oh that Parents would followe Abraham in so doing to their children then would it goe well with the Church of GOD. Againe Isaacs behauiour is heere admirable that hee would not resist his weake and aged Father but suffereth him to binde him and to lay him on the Altar yeelding himselfe vnto death when his Father tolde him My sonne GOD will haue it so This example must bee a patterne of obedience not onely for children towards their parents but for vs all towards Gods ministers when they shall tell vs what God would haue vs doe we must submit our selues and yielde though it turne to our bodily paine and griefe for Isaac yeelds though it were to the losse of his life But alas who will follow Isaac For let the minister speake against our carnall pleasure and vnlawfull gaine let him crosse our humour and affections then wee refuse to heare and will not obey Nay if the minister of God as the Lords priest come with the sacrificing knife of Gods word to the throat of our sin to kill the same in vs that so we may bee pure and acceptable sacrifices vnto God doe we not resist him and say in our hearts Wee will none of this doctrine Or if he like a Prophet of God come and offer to binde our consciences with the cordes of obedience and to lay our affections on the altar of the Law then we resist and are either too yong or too olde too rich or too learned or too great to be taught and bound to obedience But let vs know that if wee will bee true Isaacs euen the sonnes of faith and obedience and the true heires of Abrahams faith as wee would beare the world in hand then as he did submit himselfe to be bound of his father so must wee yield our selues to the ministers of God to bee bound by his word and suffer the same word to be in vs the two edged sword of the spirit to cut downe sinne and corruption in vs and to make vs newe creatures that so both in body and soule wee may become pure and acceptable sacrifices vnto our God Thus much of the facte it selfe wherein Abrahams faith is set forth Now follow the Arguments or reasons whereby the same worke of faith is commended vnto vs. The first Argument is taken from the great impediments which might hinder his faith and they are in number three First that he was brought to this worke not by ordinary command but by an extraordinary course in temptation Beeing tempted Secondly that he was to offer his own childe yea his onely begotten sonne Thirdly that he who had receiued the promises must offer him and kill him in whom the promise was made For the first impediment In the ordinarie translation it is read thus When he was tried But that is not so fit beeing rather an exposition of the meaning than a translation of the word For the very word signifieth to be tempted and the meaning is when he was tried I would therefore rather read it thus when he was tempted or beeing tempted as the word signifies In the handling hereof first wee will intreat of the nature of this temptation and then come to the circumstances belonging to the same Temptation as it is here vsed may be thus described It is an action of God whereby he prooueth and makes experience of the loyaltie and obedience of his seruants First I say it is an action of God This is plaine by the testimony of Moses in Genesis Gen. 22.1 where if we read the history we shall finde that God did prooue Abraham Obiect But against this it may be obiected that Saint Iames saith Iames 1.13 God tempteth no man and therefore no temptation is the action of God Answ. That place in Iames is thus to bee vnderstood God tempteth no man that is God doth not stirre vp or mooue any mans heart to sinne Yet further it will be said That temptation is an action of Satan for so in the Gospel wee may read Mat. 4.3 that hee is called the tempter Answ. Some temptations are the actions of God and some the actions of Satan God tempteth and Satan tempteth but there is great difference in their temptations first in the manner for Satan tempteth a man to sinne against the will of God and to doe some euill God tempteth a man to doe something which shall be onely against his owne affections or his reason Secondly God tempteth for the good of his seruants but Satan tempteth for the destruction both of their bodies and soules Againe I say Whereby he makes triall c. Here some will say God knowes euery mans heart and what is in them and what they will doe long before and therefore hee needeth not to make triall of any man Answ. God makes triall of his seruants not because hee is ignorant of that which is in their heart for hee vnderstandeth their thoughts long before but because he will haue their obedience made knowen partly to themselues and partly to the world so that hee makes triall of his seruants
wee must followe Moses example choose religion and a goood conscience and let honour and preferment goe This is Moses practice we may resolue our selues that if hee might haue enioyed them together hee would haue refused neither but because he could not haue them both therefore he preferreth the religion of Christ with a good conscience before the honour and wealth of Egypt Thirdly note this Moses doth not onely refuse the riches and pleasures of Egypt when they would become vnto him the pleasures of sinne but rather than hee will enioy them hee is content to suffer great miserie and aduersitie with GODs people Where behold a singular vertue in Moses Hee iudgeth it too bee the greatest miserie to liue in sinne and therefore hee chooseth rather to suffer any aduersitie and reproach in this world than liue and lie in sinne because thereby hee should displease God his most louing father in Christ. A most notable vertue in this seruant of God and the like minde beare all those that haue the same graces of sauing faith and true repentance that Moses had S. Paul esteemed the Temptations vnto sinne which Satan suggested into his minde to be as beatings and buffettings and as pricks and thornes in his flesh 2. Cor. 12.7 And Dauid saith Psal. 119.136 His eies gush out with riuers of waters because men brake Gods commandements Was Dauid thus grieued for other mens sinnes Oh! then what a griefe did he suffer when he himselfe brake Gods commandements and thereby displeased God Now looke how these seruants of God were affected so must euery one of vs that professe the faith and religion of Christ labour to bee affected towards sinne wee must iudge it the greatest misery and torment in the world to doe any thing that shall displease God But alas come to our daies and the case is farre otherwise for to most men it is meate and drinke vnto them to commit sinne so farre are they from counting it a misery Yea if a man be ordinarily addicted to some speciall sinne you then may as soone take away his life as bereaue him of his sinne he will aduenture the losse of heauen for euer for the pleasure of sinne for a time But all such are farre vnlike these holy seruants of God for they counted it the greatest crosse and miserie that could be to doe any thing that displeased God and did checke and breake the peace of a good conscience And if we looke to enioy like peace and comfort with them we must striue against our owne corrupt disposition and labour to finde sinne to bee our greatest sorrow Worldly miseries may affect vs but in respect of sorrow for sinne all worldly griefe should bee light vnto vs. Indeede wee are otherwise minded naturally but herein wee must shew the power and truth of grace that to displease God by any sinne is our greatest griefe The second reason that mooued Moses to refuse the honours and pleasures of Pharaohs Court was because hee should haue enioyed them but for a time for the time of his naturall life was the longest that possibly hee could haue enioyed them And the same reason must moue euery one of vs to vse this world and all things herein euen all temporall benefits as though we vsed them not being alwayes willing and ready to leaue them whensoeuer God shall call This same reason doth Paul render when hee perswades the Corinthians to the same dutie 1. Cor. 7.31 Vse this world saith hee as though you vsed it no◠for the fashion of this world goeth away As if he should say All things in the world last but for a time and if a man would neuer so faine he could but enioy them to the ende of his life and therfore vse them as though you vsed them not But pittie it is to see how farre men are from the practice of this dutie for they set their whole heart vpon the world and to get riches is their delight and their God This ought not so to bee God hath not laid downe these precepts and examples in vaine vndoubtedly if they draw vs not to the like practice they shal rise vp in iudgement against vs at the last day And thus much of Moses choyce and refusall VERSE 26. Esteeming the rebuke of Christ greater riches than the treasures of Egypt for he had respect to the recompence of reward MOses as we haue heard refused the honour wealth of Egypt and chose to liue in affliction with Gods people Now because this might seeme to bee a strange choyce and a naturall man would soone condemne him of folly for his labour therefore here the holy Ghost laies downe a reason that mooued Moses thus to doe to wit Moses chose rather to suffer affliction with Gods people than to enioy the pleasures and honours of Egypt because he was perswaded that reproach for Christ his sake was greater riches than all the wealth in Egypt So that he refused not absolutely riches honour and other comforts but chose the best riches and honour and left the worser vpon a sound iudgement betweene things that did differ Hereby wee may obserue in generall how needfull a thing it is for euery Christian to haue sound knowledge vnderstanding in the word of God For he that would walke vprightly and approoued of God must be able to iudge betweene things that differ not onely betweene good and euill but betweene good and good which is the better and so of euils which is the worser Which no man can doe but he that hath a sound and right iudgement in the word of God for therein is attained the spirit of discerning Many there be that by the course of their liues choose hell and refuse heauen which vndoubtedly comes from their ignorance in the word But ignorāce wil excuse none He that will come to heauen must be able to discerne good from euill and accordingly to choose the good and to refuse that which is euill which without diuine and supernaturall knowledge no man can doe And therefore all ignorant persons and all such as are blinded through the deceitfulnesse of sinne must shake off their securitie and get sound knowledge in scripture with a good conscience that when things which doe differ are set before thē they may with Moses choose the better But let vs come to Moses iudgement more particularly Hee esteemed the rebuke of Christ c. that is hee was firmely resolued that reproach and contempt for Christ his sake was greater riches vnto him than the treasures of a whole kingdom But some will say This is a very strange iudgement can it possibly be true and good Ans. Yes vndoubtedly it is most sound iudgement and worthy eternall remembrance of euery one of vs that to suffer reproach for Christ his sake is greater riches than all worldly wealth The truth hereof is proued by many reasons out of Gods word 1 God hath made a promise of blessednes to those which
doctrine the practise of it the whole doctrine of faith being grounded and gathered out of the word of God is comprised in the Creede commonly called the Apostles Creede which being already by vs expounded it followeth in order next after the doctrine to lay downe also the practise of faith for which purpose wee haue chosen this 11. chapter to the Hebrewes as being a portion of Scripture wherein the saide practise of faith is most excellently and at large set downe This chapter depends on the former thus We may reade in the former chapter that many Iewes hauing receiued the faith and giuen their names to Christ did afterward fall away therefore towards the end of the chapter there is added a notable exhortation tending to perswade the Hebrewes to perseuer in faith vnto the end as also to suffer patiently what euer shall befall them in the profession of it and to vrge the exhortation there are diuerse reasons not needefull to be alleadged for they concerne not the present purpose Now in this chapter hee continues the same exhortation and the whole chapter as I take it is nothing else in substance but one reason to vrge the former exhortation to perseuerance in faith and the reason is drawne from the excellencie of faith for this chapter doth diuers waies set down what an excellent gift of God faith is his whole scope therfore is manifest to be nothing else but to vrge thē to perseuer continue in that faith proued at large to be so excellent a thing indeed he could not bring a better argument to moue them to loue and hold fast their faith then by perswading them of the excellencie of it For common reason bids vs not onely chuse but hold fast that that is excellent Out of this coherence we may learn in a word that perseuerance in faith is a matter not of ordinarie necessitie nor of mean excellēcy to the vrging wherof the author of this epistle vseth so large so forcible an exhortation in so much as whereas ordinary exhortations occupy the roome of one or some few verses this is continued through diuers chapters The parts of this whole chapter are two 1. A generall description of Faith from the first verse to the fourth 2. An illustration or declaration of that description by a large rehearsall of manifold examples of ancient and worthy men in the old testament from the 4. verse to the end Of these two in order The description of Faith consists of three actions or effects of faith set downe in three seuerall verses The first effect in the first verse Faith makes things which are not but only are hoped for after a sort to subsist and to be present with the beleeuer The 2. is in the 2. v Faith makes a beleeuer approued of God The 3. in the 3. verse Faith makes a man vnderstand beleeue things incredible to sense and reason Of these effects in order Now Faith is the ground of things which are hoped for the euidence of things which are not seene This first verse containes the first effect in the description of faith wherein first let vs see the true meaning of the words Secondly what instructions they do naturally yeeld vnto vs. For the meaning wee must examine the words seuerally Now faith Faith in the word of God is specially of three sorts Historicall Miraculous Iustifying or sauing faith 1. Historicall faith is not only a knowledge of the word but an assent of the heart to the truth of it and this faith is generall not onely to all men good and bad but euen to the diuels thēselues Iames. 2.19 Thou beleeuest there is one God thou doest well the diuels also beleeue it tremble Now he that will beleeue out of the Scripture there is one God he will beleeue historically any thing in the Scriptures 2. Miraculous or the faith of miracles which is An inward perswasion of the heart wrought by some speciall instinct of the holy Ghost in some man whereby hee is truly perswaded that God will vse him as an instrument for the working of some miracles this also is generall both to elect and reprobate Iudas had it with the rest of the Apostles 3. Sauing commonly call'd Iustifying faith which is A speciall perswasion wrought by the holy Ghost in the heart of those that are effectually called concerning their reconciliation and saluation by Christ. Of these three sorts of faith the third is principally meant in this place And although in the description ouer all the chapter there are some things that agree to other faith then it yet I say the generall scope in this chapter is principally of that faith that saues a man It becomes vs therefore to learne carefully the instructions that concerne the practice of this faith for it is no lesse then a sauing faith Secondly it is said This faith is the ground or substance for the word signifieth both The meaning is things hoped for as yet are not and so haue no being nor substance Now faith that beleeues the promises and applieth them that faith giues to these things which yet are not after a sort a substance or subsistence in the heart of the beleeuer so that that thing which neuer had nor yet hath a being in it selfe by this faith hath a being in the heart of the beleeuer this I take to be the true meaning Thirdly it followeth of what things this faith is the ground or substance namely of things hoped for and things not seene And these be of two sorts either in regard of the Fathers of the old testament alone or of them and vs both Of the first sort were these two 1. The incarnation of Christ. 2. The publishing of the Gospell both to Iew and Gentile in a glorious manner both these were hoped for of them but we haue seene them to them they had a being only in faith to vs a being in themselues Now vnto the fathers of the olde testament their faith gaue these two things a being in their hearts and soules though they came not to passe many hundreth yeeres after There are other things which we hope for as wel as they which are to come and not seene in respect of vs both and they be sixe 1. Iustification standing in the remission of sinnes 2. Sanctification in this life 3. The perfection and accomplishment of our sanctification after this life 4. The Resurrection of the body and revniting it with the soule 5. Glorification of body and soule 6. Life euerlasting and glory with God in heauen These they saw not with the eye of the body neither do we yet they hoped for them and so do we they had no being in themselues to them neither haue they as yet to vs but this true sauing faith gaue to them giues to vs and will giue to euery beleeuer whilst the world lasteth such a certaine assurance of them that they seeme present to vs
and we seeme presently to enioy them we cannot enioy any of them fully but sauing Faith hath this power to giue them all a present being in our hearts and vs such a real possession of them as greatly delighteth a Christian soule insomuch as the feeling of the sweetnesse of this glory though it be to come ouerwhelmeth the feeling of a worldly misery though it be present Fourthly it is added And the euidence This word signifieth and teacheth vs two things concerning faith 1. Faith is an euidence c. That is Faith so conuinceth the minde vnderstanding and iudgement as that it cannot but must needes yea it compelleth it by force of reasons vnanswerable to beleeue the promises of God certainly 2. It is an euidence that is whereas life euerlasting and all other things hoped for are inuisible and were neuer seen of any beleeuer since the world began this sauing faith hath this power and property to take that thing in it selfe inuisible and neuer yet seene and so liuely to represent it to the heart of the beleeuer and to the eye of his mind as that after a sort he presently seeth and enioyeth that inuisible thing and reioyceth in that sight and enioying of it and so the iudgâ—ment is not onely conuinced that such a thing shall come to passe though it be yet to come but the minde as farre as Gods word hath reueald and as it is able conceiues of that thing as being really present to the view of it Let one example serue for all life euerlasting is a thing hoped for Now Faith not onely by infallible arguments grounded vpon the word and promise of God conuinceth a mans iudgement that it shall come to passe insomuch as he dare say that he knoweth as certainly there is a life euerlasting as that he liueth and moueth but this Faith also as much as Gods word hath reueald and as farre forth as the minde of man is able to conceiue of it so representeth this life euerlasting to the eye of the soule as that the soule seemeth to apprehend and enioy this life euerlasting yea often in such measure as that he contemneth the world and al the present felicity of it in coÌ„parison of that measure of the ioyes therof which faith representeth to his soule and thus faith makes that present which is absent and makes that manifest and visible which in it selfe is inuisible inuisible to the eyes of the body it makes visible to the eye of the soule the sight of which eye is both giuen and continued and daily sharpened by sauing faith And thus faith is a most excellent euidence of things not seene So then the whole suÌ„me of this first effect is briefly thus much Whereas things to be beleeued as perfection of sanctification resurrection glorification c. are not yet seene neither can be in that they are not yet come to passe yet if a man haue grace certainly to beleeue the promises of God these things shall haue a being to his soule in that both his iudgement knoweth assuredly they shall come to passe and his soule in most liuely and ioyfull representations seemeth to enioy them Hitherto of the meaning of the first effect Now in the second place let vs see what instructions this first effect thus vnfolded doth minister vnto vs. First whereas faith giues a substance and being to things that are not we learne that the Fathers in the old Testament that liued afore the incarnation of Christ were truly partakers of the body and bloud of Christ. If any alledge that this is strange considering that Christ had theÌ„ no body bloud neither had he any vntil the IncarnatioÌ„ how theÌ„ could they receiue that which theÌ„ was not I grant it is true they theÌ„ had no being and yet the Fathers receiued theÌ„ but how can this be I answer by the wonderfull power of sauing faith which makes things that are not in nature to haue in some sort a being subsistence and so was Christ though he was to come present to the beleeuers of the old time For Apoc. 13.8 Christ is a Lambe slaine from the beginning of the world That is slaine as wel then as now and that not only in the counsell decree of God wherby he is borne slaine in all times and places nor onely in regard of the eternal power efficacie and merit of his death but also euen in respect of the heart of the beleeuer whose faith makes that that is locally absent after a sort truly and really present euen so also is Christ a Lambe slaine euen from the beginning of the world See a plaine demonstration hereof in Ioh. 8.5.6 Abraham saw me saith Christ and reioiced How could this be when as Christ was not borne of 1000. yeares after Ans. This could not be in reason but it was indeed to Abrahams faith wherby he saw Christ more liuely and more to his ioy consolation so many 100. yeares afore he was theÌ„ many which liued in Christs time and saw him and heard him and conuerâ—ed with him for they liuing with him yet were as good as absent from him because they beleeued not in him And Abraham though Christ was so far from him yet by his faith was present with him Againe 1. Cor. 10.3 the ancient beleeuing Israelites ate the same spirituall bread and dranke the same spirituall rocke and that rocke was Christ How could they eate and drinke Christ so long afore he was I answere they did it by reason of that wonderfull power of faith which makes a thing absent present to the beleeuer By that faith they receiued Christ as liuely as effectually as much to their profit and comfort as we do since his comming If any man aske how could their faith apprehend that that then was not I answer by giuing them interest title to it and so the Fathers are said by faith to haue receiued Christ because their faith gaue them right and title in Christ and in their hearts they felt the efficacie of his death resurrection whereby they died to sin and were renewed in holinesse as well as we are now by the same efficacie Secondly whereas faith makes things absent present Here they are confuted that teach that the Lords supper is no Sacrament vnlesse the body bloud of Christ be either truly turned into the bread wine or at least be in or about the bread that so he is locally present must locally and substantially be receiued and this say they is the most coÌ„fortable receiuing of Christ for what comfort is it to receiue one absent but these men know not this notable prerogatiue of true faith Faith giues being to things which are not and makes things present which are absent they therefore that will haue Christ locally present they take this noble prerogatiue from faith for here is nothing absent which faith should make present we neede not goe in this Sacrament to require a
the way walke in it Our Elders obayed this commaundement of the spirit and walking in this way found the end of it euerlasting life If we would attaine the same end of the iourney we must walke the same way But the world will say this is a needlesse exhortation for we walke this way we deny our selues and looke to be approued of God onely by Christ but it is strange to see how men deceiue themselues Can a man walke in a way and not leaue marks steps behind him euen so he that walks in this way follow him you shal see steps of his continuall dying vnto sinne liuing vnto holinesse insomuch that a man that followeth him marketh the course of his life in this way may euidently say See where hee hath cast off left behind him this that sin see where he hath taken vp caried with him these those vertues graces of God Marke here is a print of his faith here is a print of his hope here are prints of his loue And thus may a child of God be followed traced all the way to heauen euen vntil he come to his death which is the gate of heauen How mightily theÌ„ are they deceiued which think they haue walked all their liues in this way and yet there is not one step to be seene for assuredly this way is so beatâ—n and troden that no man euer trode in it since the world began but he left behind him manifest visible steps that all men that would looke at him might see he had gone that way As therfore we all desire to come to heauen as we professe we walk in the way thither so let vs be as carefull to leaue behind vs our steps namely tokens prints of our faith our hope and loue which if we do then mark the excellent vse of those steps 1. They testifie vnto all that see them that we walked the right way to heauen and secondly they wil serue for marks directions for theÌ„ that shal walke in the same way after vs. By the 1. we shal leaue an honorable testimony of our selues behind vs by the 2. we shall moue other to magnify gods name to whoÌ„ our steps haue bin marks directions helps furtherances in the way to heauen Secondly for what were these Elders approued for their faith for nothing else Amongst these Elders Sampson was wonderfull in strength Salomon in wisedome Ioshua in courage Moses in learning many of them in the honour and pompe of the world in beauty riches and other externall gifts and the most of them all in long life yet not for one or all of these are any of them saide to be regarded of God but it is plainely said that for their faith God did approue them Here then learne what is the thing amongst all things that must make vs acceptable vnto God euen this To deny our selues and to rest vpon the mercy of God in Christ this wil do it nothing else Hast thou streÌ„gth so had Golias as wel as Sampson hast thou beauty so had Absalom as wel or more theÌ„ Dauid hast thou wisdom so had Achitophel thogh not like Salomon yet aboue ordinary men hast thou riches Esau was richer theÌ„ Iacob hast thou liued long so did Cain Ismael as wel as Isaak hast thou many childreÌ„ so had Ahab as wel as Gedeon hast thou learning the glory of nature so had the Egyptians as well as Moses for there Moses learned it All these thou maist haue yet be a vile person in the sight of God so far from being approued of God as that he wil not vouchsafe vnlesse it be in his anger once to regard or looke at thee hast thou therefore any of those outward gifts it is not to be contemned it hath his vse thanke God for it and and vse it well and vse it so as by it thou maist be approued amongst men but stand not to it before God for though it be wisedome or learning or neuer so excellent a gift it cannot purchase the fauour acceptation of God but true faith is able to please God both in this life and especially at the day of Iudgement This doctrine first confuteth the error of some grosse Papists who hold and write that many Philosophers for their good vse of the light of Nature for their deepenesse of learning and for their ciuill liues are now Saints in heauen a most manifest and shamefull vntruth and here as manifestly confuted for was Salomon not accepted for all his wisedome and shall Socrates was Moses not accepted for all his learning how then should Aristotle if faith made all of them accepted and nothing but faith how is it possible they should be accepted which neuer heard of faith nay I say more If many a man that liueth in the Church as deepe it may be in humane learning as they and of great knowledge also in the whole doctrine of Religion which they neuer knew and yet could not nor euer shall be accepted of God onely for want of this sauing faith How absurd is it 〈◊〉 imagine saluation for them which neither had sparke of faith nor knowledge of Christ Let vs theÌ„ hold that as there is no name whereby to be saued but onely the name of Christ so no meanes to be saued by that Christ but onely faith euen that faith for which these Elders were accepted of God Secondly this excellencie of faith aboue all other gifts shewes the vanity of the world so carefull earnest in seeking honour riches credit wisedom learning all which can but make them esteemed and approued to the world and so carelesse and negligent in getting true faith which will both approue a man vnto the world and make him honorable in the eyes of the Lord God Thirdly by this doctrine the Popish doctrine is iustly condemned which teacheth that a man is iustified by his works and that faith is not the most excellent of Gods graces Here we are taught other diuinitie for that for which a man is accepted by that he is iustified But for their faith onely were they accepted therfore iustification is only by faith Againe that which makes a man accepted of God that must needs be the most excellent thing of all For God which is goodnesse it selfe regardeth that that is the best but God esteemed theÌ„ only for their faith therfore it is the chief of all graces of God in regard of making a man accepted of God Fourthly here is a patterne and president for Gods children how to bestow measure out their loue estimation in the world God loued Salomon more for his faith then for all his glory and wisedome and esteemed more of Moses for his faith theÌ„ for all his learning So deale thou with thy wife thy child thy seruant thy friend with all men Hast thou a wife neuer so beautifull louing honest thrifty neuer so toward
a furtherance and helpe or rather the perfection of humane learning perswading and prouing and conuincing that which humane learning cannot And thus we see how faith makes vs to vnderstand But what doth it make vs to vnderstand the text saith That the world was ordained c. Amongst many Expositions we may most safely set downe and approue this God by his word or cōmandement hath ordained that is made in good order the ages that is the world and all in it and all this he did by his word and which is more strange then that made them all of nothing That is a wonderfull thing reason cōceiues it not but disputes against it Philosophy grants it not but writes against it but marke the priuiledge of this faith it makes a man beleeue it and shewes him also how it is Now for our better perceiuing the excellency of this power of faith here are 4. points set downe 1. What was created The worlds 2. In what manner Ordained 3. By what meanes By Gods word 4. Of what matter Of nothing Of these in order The first point is what was made The text answereth The worlds The word signifieth in the originall ages and so it is also taken Heb. 1.2 God made the worlds or ages by Christ. By this word then hee meaneth these two things First times and seasons which are ordinary creatures of God as well as other for amongst other creatures Gen. 1. are recorded also times seasons to be Gods creatures Secondly he vnderstandeth the world also and all in it and so it is truly translated For with good reason may the word ages signifie the world because the world and all in it had their beginning in time haue their continuance in time and shall haue their end in time againe Time begun them time continues them and time shal end them and so the world is euerie way measured by the compasse of time and therefore it pleaseth the holy Ghost to tearme the world and all in it Ages or times Now whereas it is said Ages that is times and seasons were ordained of God we learne that if time be a creature or an ordinance of God created for so great purposes as to be the measure of all things Take heed then of abusing so excellent an ordinance if thou hast spent it well spend it still better Time is so good a thing it cannot be spent well enough But hast thou misspent time that is to abuse it Take S. Pauls counsell Eph. 5.16 Redeeme the time that is seeing what is past cannot be recall'd then recompence the losse of it by the well bestowing of time to come Spend euerie houre well and that thou maist do so be alwaies either doing good to other or receiuing good from other doe either and time is well spent And take heede thou be not of the number of those that often say they cannot tell how to driue away time and therfore they deuise many toyes cōceits and vaine pleasures yea many wicked vnlawful delights and all to shift off as they say and deceiue the time It is wonderfull to see that the wicked whose time of ioy is onely in this world should seeke to hasten it make it seem shorter yet so it is the diuel blinding them but howeuer it is seeme it shorter or longer that same one sinne of misspending their time shall condemne them if they had no more for if account must be giuen for euery idle word a fearefull account remaines to be made for so many idle houres Let vs then be very carefull in the vse of this good ordinance of God and neuer deuise how to passe away time for there is no man that is a profitable member in the place where he is that can finde one houre so idle that he knowes not how to imploy it either in receiuing or doing some good Were ordained The second point in this example is the māner Did God make a perfect or an imperfect world The text answereth it was ordained The word signifieth thus much God framed the Ages that is all creatures visible and inuisible in a most excellent perfect absolute order As in a campe euerie man keepes his ranke and order and no man goeth out of his standing appointed him So euery creature had his due place and his proper vse assigned him of God so that the workmanship of the world in euery creature in euery respect was absolute and thus ordained is as much as perfectly made And the whole world was as the perfect body of a man where euery member bone ioynt veine sinew is in his proper place and nothing out of square Ob. Was euery thing created in his order and due place Whence then com so many disorders in the world The diuel hath His kingdome authoritie lawes subiects he rules in the wicked Now cā there be any order in Sathans kingdom Againe whence are so many alterations and subuersions of kingdomes so many wars so much effusion of bloud The Gospel is transported frō Country to Country ciuil dissensions in Cities priuate families betwixt mā man betwixt man some creatures betwixt creature and creatures yea hatred often vnto the death yea often hatred betwixt creatures of the same kind All these being so where then is that excellent order wherein they were created I answere the state of all creatures is changed from that wherein they were created by the fall of our first parents God made no disorder He saw euery thing that he had made and lo it was very good therfore it was in a most perfect order For orderly comelinesse is a part of the goodnesse of a thing but disorder is the effect of sinne it entred with sinne and it is both a companion and a reward of sinne Had we continued in our innocence all creatures had continued in their excellent order But when wee had broken the perfect order that God had appointed vs immediatly all creatures broke that order wherin they were afore both towards vs one amongst another Whil'st we obayed God all creatures obayed vs but when wee shooke off the yoke of obedience vnto God and rebelled against him then they became disobedient vnto vs. Whil'st we loued God al creatures loued reuerenced vs but when we fell to hate the Lord then began they to hate vs and not before If therefore thou seest any disobedience and hatred in the creatures towards thee any disorder and vanity amongst themselues thank thy selfe for it thou broughtst it into the world with thy sinne This being so we are hence taught when wee see any disorder in any creature not to blame the Lord nor the creature but to turne backe to our selues to take notice of our owne sinnes and corruptions and to acknowledge this was not so at the first but our sin was the cause of it and therfore be humbled ashamed of our selues that we should destroy and confound that excellent
order which God made and all creatures but for vs would haue kept till this day but the cōmon practice is contrary as I wil proue in particulars God made mans body pure and holy therfore it had no need to be couerd but with sin came shame thence came it that God gaue vs apparell to couer that shame that sin had brought vpon vs so oft therfore as a man puts on his apparell he should be humbled ashamed by it and think thus with himselfe This was not so at the first Adams body was glorious whence came this ignominie shame which we must couer with apparel it came from my sin therfore so often as a man puts it on so oft should he be quite ashamed of himselfe which hath brought this shame vpō himselfe so as now he must needs haue a cloake to couer his shame But do mē make this end of their apparel nay rather they make it a banner to display their pride and vanity and so farre are many from being ashamed of it as that they are contrariwise proud of it But this is as abhominable cursed and senselesse a pride as if the prisoner should be proud of his bolts fetters which are signes of his misdemeanour for what is thy apparel make the best of it it is but a beautiful cloake of thy filthy shame then as bolts fetters are burdenous and shamefull though they be of gold so is the cloake of thy shame thy apparel thogh it be silk siluer or gold for we shold not be ashamed only of ordinary aparel or base but euē of the most gorgeous knowing that once wee had a glory of our owne farre aboue all the glory of apparell and the Ignominie that sin hath brought vpon vs is greater then this glorie of apparell can take away Here I deny not the vse of gorgeous apparell to those to whom it belongs But I say to rich men who by their abilitie to men in authoritie who by their place and calling may weare costly apparell yea and to Princes who may lawfully weare silke siluer gold and the most excellent ornaments of pretious stones or whatsoeuer to all thē I say God hath granted you the vse of these but withall be not proud of them for you once had a glory greater then these but lost it by sin sin brought a shame which those cannot hide For though thy apparel hide it frō the world yet can it not frō God only faith can couer it frō God therfore glory in nothing but thy faith be ashamed of thy apparell yea of thy robes costly ornamēts And know further that wheras thy body by sin is becom so vile a meaner couer baser apparel were fit for it And therfore know that wheras God hath giuen thee vse of costly apparell and pretious ornaments he giues them not to honour thy body but the place thou art in and to adorne that part of his owne Image which he hath set in thee by thy calling And know lastly that if thou hadst kept that order wherein God at thy creation as this text saith ordained thee thy natural glory would more haue adorned thee and the place thou bearest then all this accidentall and artificiall glory can and therfore glory not so much for the one as be ashamed for the losse of the other and let thy apparell teach thee this lesson Thirdly many men take much delight in some kinde of meate some in variety of meates and some so loue their belly as they care not how many creatures or kindes of creatures do dye for their belly sake this is to be considered For I take it a great fault for men either to be too lauish and carelesse how many creatures they cause to die or though they eate but one kinde to doe it without all vse or further consideration For marke whence comes this that man cannot now liue or not so well but his life must be the death of other creatures his nourishment and preseruation the destruction of other creatures At the beginning before sinne was this was not so no creature did either serue to cloathe or feed Adam but this came with sin sin brought this vanitie vpon creatures to die for the feeding and cloathing of man and had we stood without sin no creature should haue lost his life to be our meate I take it therefore the duty of a man to make great vse of his meate in this regard And first for the meate that he loues best let him be humbled for his sinne knowing that if hee had not sinned hee should haue had much more sweetnesse in other meate which notwithstanding should not haue cost any creature his life And secondly for variety be not too lauish nor too riotous consider euery dish is the death of a creature of Gods creation consider againe whence comes this that creatures must die to feed thee not from the creation creatures were not made to that end Innocencie would haue preserued all creatures to more excellent ends Sinne it was and thy sinne that destroyes so many creatures for the belly of man it is a vanitie come vpon creatures for mans sinne that they must die for mans meate The death therefore of euery creature should be a corsiue to a mans heart when hee seeth it it should touch him to the quicke and make him say This creature dieth not for it selfe but for mee not for it owne fault but for mine Miserable sinner that I am if I had right I should rather die then it God made it once for a better end but my sinne hath brought it to this corruption If this consideration tooke place men would not eate their ordinary fare with so little vse nor at extraordinarie occasions be so carelesse how much they spend and how many creatures they cause to die But you will say God hath giuen vs libertie in meates differences of meats are taken away in Christ and God hath giuen vs vse of his creatures not onely for necessitie but more liberall vse euen for greater delight and comfort I answer I grant all this and more too to a man that hath faith I grant feasts and bankets are lawfull for some men on some occasions I take not away any mans liberty in meates God hath granted it and man ought not to take it away I onely wish that when we eate wee also would make this vse of it and that we would not too riotously abuse that liberty that God hath giuen vs for diuersity of meates faith giues vs leaue and liberty to eate yet faith denies not a man to make a holy vse of his eating for his owne humiliation but rather commaunds it Fourthly wee see in the world that creatures not onely dye for mans feeding but one creature feedes on another and one destroyeth another to eate him The Hawke preyeth on diuerse kindes of birdes the Foxe feedeth on tame birds the Wolfe on the Lambe greater fishes
of all creatures and according as he willed they presently were and that his will was his word here mentioned Here then first marke a speciall point that sets out the glorie of this Creator hee vsed no labour no motion no paines no seruants no instrument no meanes as men do He onely spake the word and they were made he commanded and they were created Psal. 148.5 This shewes how glorious a God he is and his power how omnipotent it is who at his owne will and word produced such a glorious frame of heauen and earth so many 1000. sorts and kinds of creatures in their order and due place Dauid most seriously considered of this when hee made the 104. Psalme as appeareth if we reade it Wee ought also so deepely to meditate of this his glorious power manifested in this miraculous creation as that we seeing it may acknowledge with the Psalmist Psal. 115.3 Our God sitteth in heauen and doth whatsoeuer he will 2. Did the Lord make all things by his word learne wee then for our instruction thus much Euer when we see what is Gods will concerning our selues in any crosse or affliction whatsoeuer let vs subiect our selues to it and beare it because it comes from so mighty a God as whom there is no resisting For see he that commaunded all the world to be and it presently was so and nothing could disobay then if he commaund any crosse to seise vpon thee wilt thou resist him Nay rather take Saint Peters holy counsell 1. Pet. 5.5 Humble thy selfe vnder this so mighty hand of God that he may exalt thee in due time If thou then see his crosse comming towards thee meete it receiue it with both hands beare it with both shoulders if he will humble thee resist not thou for when againe he pleaseth to exalt thee all the diuels in hell are not able to resist him It followeth So that the things which we see are not made of things which did appeare The fourth last point is the matter whereof the world was made the Text saith The things that we see that is all the world were made of things neuer seene that is of a flat nothing which here is said not to be seene or not to appeare because how can that appeare or be seene which is not So the meaning is when there was nothing in the world then God made the world to be This is the strangest thing of all in this fourth effect For it is not so strange that the world should be created in excellent order or that God should make it by his word as that hee should make it of nothing Reason denies it Phylosophie disputes against it as absurd and neuer will yeeld vnto it but here is the power of faith manifest for it makes vs beleeue and know it is so Hence we learne 1. If he created the world and vs of nothing then he can preserue vs also by nothing that is without meanes or by weake meanes or contrary to meanes he that did the one can do the other for the same reason is of both This is a speciall point of our religion Not to tye Gods prouidence vnto meanes Men vse neuer to acknowledge it but with meanes but that is no worke of faith But wee ought not onely to see Gods prouidence when we see no meanes but euen when other meanes are against vs then to see it is a point of faith and that is our duty though it be hard Giue men health wealth liberty peace let them be guarded about with Gods blessings then they will magnifie the prouidence of God but take these away and lay vpon them penurie sicknesse or any crosse then they rage and raile and distrust yea blaspheme and say No prouidence no God And thus God is beholden to the meanes for else men would flatly deny him But this argues the want of faith For had we that faith in vs whereby we beleeued stedfastly that God made all the world without meanes that faith would also perswade vs that he can preserue vs being made though meanes be wanting or though they be against vs. This we may make vse of whether wee be in necessitie and would be relieued or in any perill and would be succoured or in what extremitie soeuer when meanes doe faile vs. Secondly if he made all things of nothing then he is able also in respect of his promises made in Christ To call such things that are not as though they were Rom. 4.17 As a man by nature is the childe of wrath and of the diuell he is able to make him a seruant of God and childe of grace This may teach vs 1. Not to despaire of any mans saluation though hee seeme almost past all grace for God can make any thing of nothing and therefore can put grace into that heart wherein afore was none And 2. this is a comfort to all them which through weaknesse of faith cannot perswade themselues of their election For suppose thou be full of wants and imperfections hast a rebellious and froward heart What then Remember God made thee once a creature of nothing hee can now againe make thee a new creature of nothing he created thee without meanes he can saue thee though neuer so many meanes doe seeme to be against thee And thus much of these three effects of faith and consequently Of the first part of this Chapter containing a description of faith in generall Abels Faith VERSE 4. By Faith Abell offred vnto God a greater sacrifice then Cain by which he obtayned witnesse that he was righteous God testifying of his gifts By which faith hee also being dead yet speaketh THe second part of the Chapter containeth an illustration and proofe of the former description by a rehearsall of the most excellent patternes and exsamples of faith which flourished in the Church of the old Testament These exsamples be of two sorts 1. Such as are set downe seuerally one by one from the 4. verse to the 32. 2. Such as are set downe ioyntly many together from thence to the end The exsamples set down seuerally are of two sorts 1. Such as were naturall Israelites and borne members of the Church visible 2. Such as were not naturally members but strangers from the Church of God till they were called extraordinarily Exsamples of such as were members of the visible church are also of 2. sorts 1. Such as liued about the flood or 2. After the flood First of such as liued afore or about the time of the flood there bee three faithfull men whose faith is here recorded 1. Abell before 2. Enoch before 3. Noe both before after All these three in order These excellent most worthy exsamples are all grounded on some place of the old testament and are continued from the beginning of the world almost to Christs incarnation for he beginneth with Abell which is so neere the beginning that he was the second good man that liued in the
world yea and the first of all that had this true faith as the onely meanes of his saluation For as for Adam he afore his fall had not this faith neither should it haue saued him but when the first meanes failed him then came this faith as the second and more effectuall meanes of his saluation But Abell was neuer in possibility to be saued by any thing but by this faith And therefore Abels faith hath the first place of commendation and that in this verse Abels faith is here commended for three things 1. In that hee offred by it a greater sacrifice then Cain 2. By it he obtained testimonie with God 3. By it dead Abell yet speaketh The 1. effect of Abels faith is thus set down by the H. Ghost By faith Abel offred vnto God a greater sacrifice then Cain The ordinary Exposition of those words is this that Cain and Abell comming to offer there was no difference in the matter of their sacrifice but onely in the manner of offring in that Abell offred by faith and so did not Cain This Exposition though it be good yet it fits not the scope of this place nor the fourth of Gen. The right sense therefore seemes to be this Abell hauing faith this faith moued him to testifie his thankfull heart to God This hee did by offring vnto God the best and costliest sacrifice that he could namely the first fruites and fattest of his sheepe Whereas vnbeleeuing Cain hauing no loue to testifie vnto God brought onely of the fruite of his ground not of the best as Abel did but whatsoeuer cam first to hand This being the true meaning of the whole let vs come to the particular points laid down in this effect and they are three 1. That Cain and Abell offred that is serued God 2. That they offred Sacrifices 3. That Abell offred a better then Cain The first point containes their seruice in generall the second their seruice in particular the third the difference of their seruice wherein especially will appeare the excellencie of Abels faith First Abell and Cain the two first brethren in the world offered sacrifice to the true God How learned they this for they had no Scripture it was penned many yeeres after namely by Moses first of all I answer When their Parents Adam and Eue had fallen God gaue them of his infinite goodnesse a couenant of grace that the seede of the woman should breake the serpents head Genes 3.15 Wee doubt not but our first Parents receiued this couenant and beleeued the promise and this their faith taught them how to worship the true God aright You wil say thus Adam Eue learned of God but how came this to Cain Abell I answer When they had beene thus instructed of God Adam as a faithfull seruant of God taught the same religion and deliuered the same doctrine to his children and by it they were taught what to whom and in what manner to offer sacrifice And thus they did it neither by Scripture nor reuelation nor their own inuention but by the instruction of their Parents Hence let all Parents learne a lesson of Adam the first parent that was in the world namely to procure the good of their children he nourtered his children excellently 1. He prouided for them til they came to age 2. Then he left them not but appointed them their callings For one was a husbandman and the other a Shepheard 3. Not thus onely but he taught them to worship the true God both in their callings in the practice of religion and therefore he taught them to offer sacrifice in way of thankfulnesse vnto God all this did Adam So must thou do with the children which God hath giuen thee 1. Prouide for them carefully till they be of age take â—eed they miscarie not any way for want of things needfull 2. So bring them vp as that they may be apt to liue in some godly calling whereby to serue God and to doe good in his Church and that calling thou must appoint him according to the fitnesse of his gifts Adam appointed them not both one calling but diuerse callings according to the diuersity of their gifts and thou must see it be a lawfull and honest calling for so are both these Then 3. the greatest matter of all these teach them religion and the true manner of fearing worshipping God that as by the two first thy child may liue well in this world so by this he may be made an heire of the kingdome of heauen Adam was the first father father of vs all let all then follow him in this practice if we follow him in one follow him in both Diuerse wil be as careful for their bodies for their callings as Adam was but how few are as carefull to teach them religion for the prefermeÌ„t of their soules to life eternall But parents must haue care of both these else they shal answer for their child at the day of iudgemeÌ„t though he perish in his own sin yet his bloud wil God require at the Fathers hands For God made him a father in his room and he discharged not the duty of a father vnto their child Secondly in that Cain offered as well as Abell Hence we learne diuerse instructions 1. It is a common opinion that if a man walke duly and truly in his calling doing no man harme but giuing euery man his owne and so doe all his life long God will receiue him and saue his soule but the truth is this If men do thus it is good and commendable and they must be exhorted to continue but if they stand vpon this for saluation they cast away their soules For mark here Cain was a man that walkt in an honest calling and more then that he tooke paines laboured in it which all men doe not which haue honest callings And more then all these when Abell offred hee came and worshipped God also and hee did outwardly in such sort as no man could blame him but onely God that saw his heart And for all this yet is he a wicked Cain and that is all that the word of God giues him 1. Iohn 3.12 Then it is manifest that to walke in a mans calling iustly and vprightly doing no man harme wil not serue the turne Cain did it and yet was cursed wee must then goe further then Cain else wee shall goe with Cain to the place where he is Reason not with thy selfe I worke hard and follow my calling I hurt no man thus could Cain reason and yet but cursed Cain Thou must then beside these get that that Cain did not Learne in thy conscience to see and feele thy sinne to be grieued for it so as thou maist say My sicknesse my pouerty my crosses grieue me but nothing so much as my owne sinnes these trouble me aboue all this griefe swalloweth vp all the rest And there is another thing which I seeke aboue all not
sacraments of the old as also of the new Testament all aymed at these two ends to shew vs our sinnes and our miserie by sinne and to foretell or represent our reconciliation by Christ. Which being so our lesson is this Wee haue all receiued those two Sacraments the first once the second often Now if they haue beene duly receiued of vs they ought to haue this double vse vnto vs 1. To cause vs to make a search of our owne sinnes and of our miserie by sinne and seeing it to be cast downe and humbled considering how corrupt our hearts are and how wicked our liues And secondly when this is so then to make vs seek for reconciliation with God by faith in Christ to make vs desire it loue it and pray for it aboue all things in the world Abell not onely offred but offred so as that it put him â—n minde of his sin and of his redemption by the death of the Messias to come So wee must not onely outwardly receiue the Sacraments but so receiue as that wee may see and be humbled for our sinne and seeke to be reconciled to God in Christ. Such vse also ought we to make of hearing the word and not to be content with bare hearing of it or to get a generall knowledge out of it but it must giue vs a speciall sight of our owne estate by sinne and vrge vs forward to seeke the fauour of God in Christ. Religion stands not in hearing the word and receiuing the Sacraments with the congregation though it be done neuer so often and neuer so formally But so to heare and so to receiue as that they may worke in vs those two things and that is the pith and life of religion And whosoeuer he be that professeth religion and sheweth not the fruit of it in these two that mans profession is in vaine and it wil go for no payment at the day of iudgement Thus we see they offred and what they offred It followeth A greater sacrifice then Cain The third last point is the difference of these sacrifices For although Cain offred as well as Abell and offred sacrifice as well as Abell yet was there a difference in their sacrifices for Abels was better then Cains This is the chiefe point for this sets downe what was that excellency of his faith for which he is here commended Abell is not commended for offring by his faith for so did Cain that had no faith nor for offring sacrifice by his faith for so did Cain that had no faith but because that by his faith he offred a better sacrifice then Cain could The holy Ghost calls Abels a better or greater sacrifice because Abell brought the best and fattest of his sheepe and so bestowed the most cost hee could as signifying that hee would haue bestowed more cost had hee knowne how to haue done it For he that giues as he hath would giue more if he had it And he that doth the best he can in any thing it is certaine hee would doe better if he could Cain contrariwise brought not the best of his fruites but either the worst or whatsoeuer came first to hand as thinking that whatsoeuer hee brought was good enough therefore worthily is Abell saide to haue offred a better sacrifice then Cain And further this holy practice of Abell came to be a law written euen one of the commaundements of the Ceremoniall law namely that the first borne should be offred to God Exod. 34.19 And the first fruites of the corne Leuit. 23.10 c. And that nothing that was lame blind maymed or had any blemish in it should be offred to the Lord. Deut. 15.21 Abell here did euen that which these lawes commaunded and these lawes commaunded the same that he did Thus God vouchsafed to honour his seruant Abell for his obedient and honest heart euen to make his practice the ground and beginning of one of his owne lawes that so the Israelites in all their generations might in their daily practices remember this worthy deede of holy Abell to his perpetuall honour Now for vs the truth is this law bindes vs not for it was a ceremonie and is ended in Christ. Yet the equity and vse of it reacheth euen to vs namely it teacheth vs when we will giue any thing vnto God to giue the best we haue This is the equity of all those lawes ceremoniall which commaunded them to giue to the Lord their first borne and their first fruites and the fattest of their cattell and so much of them do still binde vs. Now from this rule are taught diuers duties 1. To the Parent Hast thou many children and wilt giue some to the Lord namely to serue him in the ministerie The practice of the world is to make the eldest a Gentleman the next a Lawyer the next a Merchant hee that is youngest or least regarded or that hath some infirmity in wit or deformity in body set him to schoole let him be a Minister But Abels sacrifice controlles this profane course of the world Learne therefore by him whomsoeuer of all thy children thou findest fittest in gifts and graces of body and minde whom thou louest best and most esteemest he is fittest for the Lord and the Lord is most worthy of him consecrate him to the Lord for his seruice in the ministerie 2. To the young man He being in the strength and ripenesse of wit senses memory capacity and in the best of his age he saith I will take my pleasure now I am fittest for it I will repent at the end of my dayes and that is a fitter time This is a vile policie of the diuell to dishonour God and to cast away their soules What a griefe is it to giue the diuell his young yeares the strength of his body and wit and to bring his withered old age vnto God nay be sure God will not accept thy rotten sacrifice of old age but rather giue thee vp to the diuell that hee may haue thee altogether which hath had the best then follow rather Salomons counsell Eccles. 12.1 Who bids thee remember thy Creator in the dayes of thy youth Remember Abels sacrifice it was of the best So thou hast no sacrifice but thy selfe to offer offer then the best thy young yeares is the best time giue them vnto God 3. To all Christians Abell offred the best it teacheth vs all if wee will professe and serue God not to doe it by the halfes or for shew and fashion sake or negligently as not caring how Thus to do is but to offer the sacrifice of Cain and that makes the most professors goe away with their seruice vnaccepted as Cains was for God will haue all or none he is worthy to haue no partner hee must be serued with all the heart with soule and body so that a man must consecrate himselfe wholly vnto him 2. Kings 23.25 It is the speciall commendation of good King Iosias That hee turned vnto the Lord
sinnes from the world for this is one of the strongest and commonest encouragements that men take to liue in a sinne If they thinke it likely to be concealed But here they see how false a ground that is For if they can conceale it from men yet can they not from God and if God know it then can he reueale it to the world when it pleaseth him Againe whereas Abels bloud cried when he was dead It teacheth vs that God had a care of Abell both liuing and dead for it were nothing to say his bloud cried if God heard not that cry But it s apparant he heard it for he reuenged it and punished Cain when Abell was dead and could not reuenge it himselfe And this care God hath not ouer Abell alone but ouer all his children and as the Psalmist saith Pretious in the sight of the Lord is the death of his Saints that which is vile and of no regard in the world is pretious with God Tyrants make hauocke of the Church and kill them vp by heapes but God records vp euery one and will not faile to reuenge it when they are dead For if God haue bottles for the teares of his seruants surely much more hath he bottles for their bloud The vse whereof is to teach vs in all extremities of danger or distresse to learne patience yea though we be sure to die yet as Christ saith To possesse our soules with patience For we haue one wil heare the cause and reuenge our quarrell when we are gone So that if wee be patient wee loose nothing but if wee be impatient wee get nothing Let vs therefore hold our tongues for the wrong done to vs crieth loude enough to God for reuenge who will heare it as assuredly as he did Abels And thus wee see how Abell spake then euen after he was dead The second point is Hee speakes also yet and that three wayes First his faith yet speaketh because it admonisheth all men euery where who either heare or reade this story to become such as Abell was namely true worshippers of the true God for in Abels example it prouokes all men to be like him because it assureth them of the same regard and reward with God that Abell had and so Abels faith is a neuer dying Preacher to all Ages of the Church Here wee learne that the holy Examples of Gods children are reall teaching and loude preaching to other men For there is a double teaching namely in word or deede It belongs to the Minister to teach in word and to all men to teach by their deedes and good examples And if the Minister teach not thus also it is the worse both for him and his hearers It sufficeth not for him to teach by vocall Sermons that is by good doctrine but withall by reall Sermons that is by good life His faith his zeale his patience his mercy and all other his vertues must speake and cry call to other men to be like vnto him which if he practice carefully in his life as Abell did then shall his vertues speake for him to all posterities when he is dead Againe Abell though dead may be said to speake because howsoeuer his body be dead yet in soule and spirit hee liueth with God in heauen And thus the word speaketh may be vnderstoode because it is here opposed to death by which he being dead yet speaketh that is being dead in body yet liueth in soule which life with God was obtained vnto by his true and sauing faith Thirdly hee may be said to speake yet as all other Gods Martyrs are said to crie in the Reuelation from vnder the altar How long Lord holy and true doest thou not auenge our bloud on them that dwell on the earth As this is true of all Martyrs so specially of Abell the first Martyr of all which words are not spoken neither by him nor them vocally with vttrance of voice but it is so said to signifie what feruent desire the seruants of God haue in heauen of the full manifestation of Gods glory in their bodies and of an vtter abolishment of sinne in the whole world Which their desire they doubtlesse vtter to God in a more excellent manner then in this world wee can vtter any thing with our voice and thus Abell speakes yet and shall speake till the worlds end Hitherto of the first Example the Example of Abell The second is of Henoch in these words By faith Henoch was translated that he should not see death neither was he found for God tooke him away for before he was translated he was reported of that hee had pleased God c. THe second example of faith is taken also out of the old world before the floud and it is of Henoch the seauenth from Adam to whom strange and miraculous things befell by reason of his faith Let the meaning of the words be first examined By Faith That is by his confidence in the Messias or his sauing faith he was taken away Taken away That is from earth to heauen not by an ordinary worke but miraculously as is euident by the next words That he should not see death That is that he should not feele death nor any dissolution of soule and body and therefore his taking away was miraculous For to be taken away by death is an ordinarie worke but to be taken away and yet not die that is miraculous and extraordinary and such was Henochs So then the substance of these words is thus much Henoch hauing this grace from God to beleeue stedfastly in the Messias to come was likewise honoured with this high prerogatiue To be taken into heauen without tasting of death further was taken away to the end that he might not die Thus we haue the meaning Now concerning this translation of Henochs there are two opinions Some thinke hee was translated in soule onely and not in body and they say he died in the translation so as his soule onely was taken vp into heauen and his body slept in the earth Though this appeares false at the first sight yet let vs see their reasons and what they can say for themselues Their first reason is this No mortall body vnglorified can enter into heauen but there is no mention of his glorification therefore his body could not come in heauen Answer It is certaine it was glorified ere it came in heauen If they reply it is not mentioned I answere it followeth not that therefore it was not for euery circumstance of euery action is not mentioned For many circumstances of actions must necessarily be supposed such a one was this Againe the glorification of his body is here plainly enough implied where it is said he was translated that he should not see death Now if his body sawe not death it was made immortall which is a speciall part of glorification Their second reason Christ was the first that euer entred into heauen both in
he proues it out of the old Testament so also did the Apostles and Christ himselfe all their doctrine Let this teach all men to giue due reuerence to the holy Scriptures let teachers alledge them let hearers receiue them farre aboue all humane testimonies seeing the holy Ghost himself vouchsafeth to confirme his owne words by the authority thereof Secondly hauing laide this ground the holy Ghost frames his argument to proue that Henoch was taken away by faith and it consisteth of many degrees of euidence For before he was taken away he was reported of that he had pleased God But without faith it is impossible to please God The degrees of the argument are these 1. God himselfe tooke Henoch away 2. Before he was taken away he pleased God 3. But without faith no man can please God Therefore Henoch by faith was taken away The first degree That Henoch was taken away and was not found any more in this world hath beene sufficiently spoken of already The second degree is that afore hee was taken away hee pleased God which is not barely affirmed but it is further added that hee was reported of or he receiued testimonie that he pleased God Now this report or testimonie is taken out of the storie of Genesis where it is affirmed of Enoch that hee walked with God which walking with God is an assured testimonie that hee pleased God for as the Prophet Amos saith Can two walke together vnlesse they be agreed therefore in as much as Henoch walked with God it is proofe sufficient that hee pleased God and because hee pleased God therefore God tooke him away So that here are two distinct points in this second degree First that Henoch pleased God Secondly that there is a report or a testimonie giuen of him that hee did please God In the first let vs obserue three speciall points of instruction First in that Henoch before hee was taken away pleased God let vs learne that whosoeuer lookes to haue his soule translated into heauen at his death and both body soule at the resurrection must before hand in this life learne to please God they must seeke to please God not when the time of the translation is come but before as here it is saide Henoch did If any man demaund How shall I please God My answere is this Adam pleased GOD by keeping the Lawe but now that is past that power is lost wee must nowe please God by direction from the Gospell namely by faith in Christ and true repentance together with a holy life which must necessarilie accompanie true faith and repentance thus God is pleased And this must we not deferre till our death but doe it in our liues nor can we looke to be inheritours of the kingdome of glory as now Henoch is vnlesse before hand wee be in the kingdome of grace by pleasing God as Henoch did It is lamentable to see men not care for saluation til death and then they begin to please God but alas God will not be so pleased They begin to learne how to please God when they haue so long displeased him as there is then feare they can neuer please him but that man liueth and dieth with comfort of whom it may be said as here of Henoch before hee was taken away hee pleased God Againe whereas hee came not in heauen till hee pleased God this discouers the madnesse of sinfull men who will looke for heauen and yet will leaue no sinne but flatter themselues therein But let all impenitent men here take knowledge that they come not in heauen till they please God let them therefore cease pleasing themselues and their corruptions by liuing in sinne and learne to please God by a holy life And further In this point marke how nothing brought Henoch to heauen but his pleasing of God Hee was rich for hee was one of the greatest on the earth hee was royallie descended for hee was the seauenth from Adam in the blessed line hee was learned for hee had the sixe first Patriarkes to teach him sixe such Tutors as neuer man had and it is likely hee had a comely strong and actiue body But see all these brought him not to heauen no he pleased God and was therefore taken away Let this teach vs not to rest in wealth beauty strength honour humane learning nor all these put together without the feare of God for some of them may please thy selfe and some may please other men but God must bee pleased afore thou come in heauen if thou wert as good as Henoch Therefore vnto all thy outward blessings adde this To please God by faith and repentance Then as thy pleasing of men may make thee happy in this world so thy pleasing of God shall translate thee from earth to heauen Thus wee see Henoch before hee was translated pleased God Secondly as hee pleased God and else could not haue beene translated so it is added hee was so reported of or there was such a testimonie of him That proofe or testimonie is here concealed but it is recorded in the storie of Genesis where it is said Henoch walked with God which as we heard before was an assured testimonie that God was well pleased with him But what is this hee walked with God how can a man â—e saide to walke with God The meaning is That Henoch liued a godly righteous and innocent life in this world â—or to liue in holinesse and righteousnesse is to walke with God And further his heart was possessed of two perswasions or resolutions which were the inducements drawing him to this holy life First that hee was alwayes in Gods presence and that God is alwayes readie to dispose of all thinges to his good Againe that God did see trie and discerne all his wordes and deedes yea his cogitations and thoughts and the whole course of his life These were the holy resolutions of Henoch and these made him lead a holy life This lesson is worth learning and this example worthy to be followed of vs all our dutie is with Henoch to walke with God in this life if wee purpose to liue with God in heauen and wee walke with God by leading holy and vnblameable liues in holinesse towards God and righteousnesse towards man But if wee thinke this hard to doe wee must labour to be resolued on these grounds First that God and his prouidence is euer present with vs to dispose of vs alwaies to his glory and of all other things to our good Secondly that as wee are in Gods presence so God seeth vs and all our thoughts words and workes bâ—rgaines and dealings and will iudge them all When these two perswasions possesse our hearts it cannot be but wee shall liue godly and feare to offend God for as a childe is dutifull and obedient in his Fathers presence so when a man is perswaded he is in Gods presence it cannot but make him dutifull When a man is perswaded that God seeth him
hee will take heede what he doth and that God heareth him hee will temper his tongue and that God beholdeth all his dealings in the world hee will take heede how hee borroweth lendeth buieth or selleth and what hee doth in all his actions and the very cause of all carelesnesse in these and all other duties in the world is because men are perswaded God seeth them not To vrge vs therefore to this excellent dutie we haue First Gods Commaundement Walke before mee and be vpright saith God to Abraham and in him to all the children of his faith Againe wee haue the examples of Gods children who are renowned for the obedience of this Commaundement Henoch here after him Abraham and after him Dauid who testifieth of himselfe I will walke before God in the land of the liuing Thirdly as it is both commaunded by precept and practiced by exsample so the proofe of it is most comfortable to all that practice it for it will make them prosper in all they goe about For as hee that is alwaies in the Kings presence and companie cannot but bee in his fauour and therefore cannot but succeede well in all his affaires so hee that walkes with God cannot but prosper in whatsoeuer hee sets his heart and hand vnto Blessed Abraham found this most true when he assured his seruant whom he sent to prouide Isaac a wife in a long and doubtfull and dangerous iourney The Lord before whom I walke will send his Angell with thee and prosper thy iourney and euen so may euery child of God say with confidence The Lord before whom I walke will send his Angell with mee and prosper mee in my proceedings Fourthly this walking with God is a good meanes to make a man beare the crosse with patience For if hee be perswaded that God seeth how wrongfully he is persecuted or oppressed and that Gods prouidence is alwayes present so as no affliction can com vnto him but by his appointment and againe that his prouidence disposeth of all things to his good how can he but receiue with patience that portion of afflictions which God shall lay vpon him For as hee that walkes with the King who dare offer him wrong so he that walkes with God what euill can touch him This is Iosephs argument to his brethren when they were discomforted and feared he would punish them after their Fathers death Feare not saith he for am not I vnder God as though he had said Doe not I walke in Gods presence and acknowledge my selfe vnder his power and that God when you thought euill against me disposed it to good where the ground of Iosephs reason is that he walking with God his affliction turned to his good Lastly this is a meanes to bring a man to make conscience of all sinne in thought word and deede and in all his dealings when he perswades himselfe to walke in the presence of God When Ioseph was allured to sinne by his Mistresse his answere was How shall I commit this great wickednesse and so sin against God The bridle that restrained him was the feare of that God in whose presence he walked And because hee walked with God he would not walke with her in her wicked way and because he kept a holy company with God therefore he would not keepe her company nor be allured by her temptations So then seeing this way of walking with God is euery way so excellent and so profitable let vs learne it not in iudgement and knowledge onely to be able to talke of it which is soone learned but in conscience and practice as dutifull children doe before their parents so let vs in a heauenly awe a child-like reuerence walke before God labouring for a true perswasion of his presence and prouidence to be alwayes ouer vs and our whole liues The want hereof is the cause of all sinne And if we doe thus walke with God and so please him as Henoch here did then shall wee be sure though not after the same manner that Henoch was yet in soule first and afterwards in soule body both to be translated into eternall life But if we will not walke this way with Henoch in this life let vs neuer looke to liue in heauen with him but assure our selues that as the way of holinesse is the way to glory so the way of wickednesse is the way to eternall perdition And thus much of the second degree But without faith it is impossible to please God These words containe the third degree or the third part of the reason And this degree consists of a generall Maxime or Canon of Diuinitie and the holy Ghost first layeth it downe and then because it is one of the waightiest principles in religion he proueth it substantially in the words following In the Canon it selfe let vs first examine the meaning and then vnfold the manifold vse of it Without faith By faith is meant here the same faith as afore namely true sauing faith in the Messias And without this sauing faith It is impossible to please God Impossible how not in regard of the absolute infinite and indeterminable power of God which hath no limits but his owne will but in regard of that order of the causes and meanes of saluation set downe by God in his word which is this 1. Man by sinne hath displeased God 2. God must be pleased againe else a man cannot be saued 3. He that will please God must please him in Christ the Mediator else he cannot therefore he that wil please God and be saued must needes beleeue in Christ. And thus by this order it is impossible We denie not but in regard of Gods absolute power hee could saue a man without faith as hee can lighten the world without the sunne But as if he keepe that order of nature which his owne wisedome hath appointed it is impossible to giue light to the world without the sunne so if he keepe that order for saluation which his own Iustice hath appointed it is impossible to please God without faith in Christ. So then the meaning is laide downe and now appeares the strength and force of the holy Ghosts argument Hee that will be saued and come to heauen must first please God But without faith it is impossible to please God Therefore without faith no man can be saued nor come in heauen and by consequent therefore Henoch being taken into heauen must needes be taken away by faith Now the vse of this Canon rightly vnderstood is manifold and of great profit First here wee learne that faith is simply and absolutely necessarie to saluation and most necessary of all other giftes and graces of God whatsoeuer And though many be required yet amongst all holy graces this is the principall and more necessarie in some respects then any other For howsoeuer hope and loue and zeale and many other graces of God are required to make the state of a Christian complete and
though they all haue their seuerall commendations in the word Yet of none of them all is it saide in the whole Scripture as it is heere said of faith that without it it is impossible to please God And no meruaile for it is the roote and ground of all other graces and giues them their life and being for therefore doth a man feare God therefore doth he loue God therefore is he zealous for Gods glory because hee beleeueth that God loueth him in Christ the redeemer Now then if faith be thus necessary then it followeth that those that liue in ignorance and so haue no sound faith but a foolish presumption are in a miserable case for how-euer they may flatter themselues with conceites of their deuotions and good meanings and good intents it is faith with which they must please God and nothing can without it It stands them therefore in hand to lay-off ignorance and presumption and labour for a sound and sauing faith and that will bring them to the fauour of God And againe as for such as haue receiued grace to beleeue seeing faith is of such necessitie and that they hauing faith must needes haue knowledge they therefore must looke and examine by their knowledge whether their faith be a sound faith or no for herein many that haue knowledge deceiue themselues and thinke they haue true faith when they haue not Now if any man would knowe whether his faith be sound and sauing or no It is knowne by this If it purifie the heart for so saith S. Peter That God by faith did purifie the hearts of the profane and filthy Gentiles If then thy faith doe not purifie thy heart and cleanse thy life and cause thee to abound in good workes it is no sound nor sauing faith it is but a generall faith it is but an historicall knowledge and cannot saue the soule hee therefore that vpon examination of his heart and life findeth his faith to be such let him not content himselfe but turne his generall faith into a sauing faith which in this world will purifie his heart and at the last day will saue his soule And this must euery man the rather doe because what knowledge or what other gifts of God soeuer any many hath without faith in Christ all are nothing for it is faith that seasoneth them all and makes both them and the person himselfe to please God Secondly if it be impossible without faith to please God then here wee see the fond and foolish hypocrisie of the world who will please God by other meanes some thinke if they be glorious in the world either for their wealth or their wit or their honour or their authority or their learning they presently bring themselues into a fooles Paradise and because the world makes account of them and they please themselues therefore they thinke it certaine they must needes please God But alas though all the world admire them and they be neuer so farre in loue with themselues He that sits in heauen laugheth them to scorne For not all the pompe and glory nor all the millions and mountaines of gold in the world can please the Lord for one of the least of their many thousand sinnes wherewith they haue prouoked him Let these men aske Nabuchadnezzer if his pompous pride or Achitophel if his actiue head and crafty wit or Absalom if his golden lockes or Iezabell if her painted face and courtly attire or Naball if his flockes of sheepe or the Philosophers if their naturall learning if all of these or any of these did euer please God Nay alas they all haue found and felt that without faith it is impossible to please God Thirdly it is the opinion not of the Turke alone in his Alcaron but of many other as ill that euery man shall be saued by his owne religion if he be deuout therein be hee Turke Iewe or Christian Papist or Protestant But this is a ground and rule of Atheisme and appeares here to be most false for no saluation without pleasing of God and without faith it is impossible to please God therfore no religion can saue a man but that which teacheth a man rightly to beleeue in Christ and consequently to please God But euery religion teacheth not to beleeue in Christ some not at all and some not aright and therefore it is impossible for such a religion to saue a man Againe be a man what hee can be vnlesse he be within the couenant of grace he cannot be saued But hee cannot be within the couenant but by faith therefore no man can bee saued by any meanes but by true faith nor in any religion but that which teacheth true faith Here therefore not onely Turkes and Iewes are excluded but this also sheweth many Papists and many carnall Gospellers in our Church how short they come of that religion which must saue their soules For this is the conceite of the most men that if they doe some good workes which carie a faire shew to the world as liberality to learning or charity to the poore straight they thinke they haue leaue to liue as they list and God is bound to forgiue their sinnes and to giue them heauen and this they imagine though they knowe not what it is to beleeue in Christ or to repent of their sinnes One of this religion came to the Prophet Micha in his dayes and asked him this question vttring that plainely which all such men thinke in their hearts Wherewithall shall I come before the Lord and bowe my selfe before the high God shall I come before him with thousands of Rams and tenne thousand riuers of oile Hee makes the question and would faine make answere himselfe nay hee goeth further and offers more Shall I giue my first borne for my transgression and the fruite of my body for the sinne of my soule But the Prophet answers him shewing him his follie and how little God regards such workes without a contrite heart Hee hath shewed thee O man what is good and what the Lord requireth of thee Surely to doe iustly to loue mercie to humble thy selfe and walke with thy God Marke how that answere fits this example of Henoch Hee pleased God he walked with God and was taken away So answereth the Prophet if thou wouldest please thy God and come to heauen by his fauour neuer stand vpon thousands of Rams and Riuers of oile vpon thy gay and glorious workes but humble thy selfe and walke with thy God No walking with God saith Micha no pleasing of God what is it but all one as if hee had said Without faith it is impossible to please God Here then is no disallowance of good workes but of workes without faith and true repentance which though they be neuer so faire and flourishing yet is it impossible that without faith they should please God Hereby it is also manifest that all the vertues of the heathen and the workes of such men as either knowe
wealth and pleasures are graunted them by from God as their portion reseruing the principall part of the portion of his children for a better life Therefore all the good things of this life which Diues receiued and all wicked men doe receiue in this life are not any rewards of Sathan but gifts of God so vnworthy a Maister is the diuell to serue Indeede he will promise his poore slaues any thing but can performe nothing but will lie vnto them and deceiue them He told Christ confidently when he let him see the glory and greatnesse of this world All this is mine and I giue it to whom I will but hee was a lier from the beginning so he is here He lied to the first Adam and no maruell that dare auouch so fond and loude a lye in the presence of the second Adam Iesus Christ. He promised the first Adam to make him God and heere the second Adam to make him King and Lord of all the world and the glory of it but he performed both alike he deceiued the first and so had the second also if he had trusted him Nor did euer any trust him but he deceiued him I meane euen for the base things of this life witnesse else all his witches his most deuoted and professed seruants of all other if euer he made anie one of them wealthy all ages are not able to shew one Whereas on the other side there was neuer man that serued God but had a competent measure of comforts for this life and some abundance and yet all that but the first fruits and beginnings of that reward which is laid vp for them in another world Which being true is it not a strange and lamentable case to see men for all this debase themselues to this base and slauish seruice of Sathan and to refuse this high and honourable seruice of almighty God A common seruant in this world hath more wit he if he cā heare of a better seruice a Maister who giues better wages and who better preferres his seruants will leaue his old Maister make meanes to get the other And shall not we be as wise for both soule and body as they for the body alone Shall they leaue a man for a man and shall not we leaue the diuell for God Let vs therefore abandon the base seruice of Sathan who neither can nor will reward them that serue him put away so ill a Maister who hath not so much as meate and drinke to giue vs for wee haue euen that from God but of his owne he hath nothing to giue vs saue in this world sorrow and shame and an ill conscience and in the world to come the torments of hell with himselfe And let vs all seeke the blessed seruice of God If wee know not how to attaine it goe to Christ by heartie confession of thy sinnes and earnest prayer and he will preferre thee to God his Father for neuer was any denied that with a good and true heart offred himselfe to Gods seruice Then shal we feele and finde what a blessed thing it is to be Gods seruant of whom it was euer true which the holy Ghost here saith and is and euer shall be that He is an honourable rewarder of them that seeke him And thus we haue in some part the meaning and vse of this notable sentence wherein wee haue stoode the longer because it is one of the most excellent principles of all Practicall Diuinitie Now put all together and we shall see how it proues Henoch to be taken away by faith which is the first ground and the maine matter of all this exsample and of these two verses God is a rewarder of all his children that seeke him by faith therefore it is faith by which Gods children please God and therefore holy Henoch who was taken vp by God from earth to heauen both pleased God by faith and by faith was taken away And thus much for the commendation of Henochs faith and consequently the exsamples of such as liued in the first world before the floud Now followeth the exsample of Noah who liued in both worlds both before and after the floud Noahs Faith HEBREVVES 11.7 By Faith Noah being warned of God of the things which were as yet not seene moued with reuerence prepared the Arke to the sauing of his houshold through the which Arke he condemned the world and was made heire of the righteousnesse which is by faith IN this verse is contained the third exsample and the last in order of those who liued afore the floud in the first and olde world namely of the renowned Patriarke Noah the tenth from Adam Of whom and whose faith great glorious things are spoken in this verse and that in a high and excellent stile full of maiestie and diuine eloquence Concerning Noahs faith two points are laide downe first the ground of his faith secondly the commendation of it The ground of his faith was a speciall reuelation frō God in these words Noah being warned of God The things reuealed wherof God warned him are laid down two wayes first generally to be things as yet not seene then particularly three in number 1. Gods Iudgement vpon the sinfull world that hee was purposed to destroy it by water 2. Gods mercie on Noah that hee would saue him and his family 3. That he would saue him by an Arke and therefore he must make one and these be the things whereof Noah was warned of God His faith is commended by three worthy effects or operations in him 1. It moued in him a reuerence or a reuerent regard of the warning sent him from God 2. It made him prepare the Arke of which Arke there are set downe two ends 1. It saued his houshold 2. It condemned the world 3. It made him heire of the righteousnesse which is by faith This I take it is the true resolution of these wordes and they containe manie excellent things concerning his faith By faith Noah being warned of God of the things which were as yet not seene By faith that is by a generall and historicall Faith and also by a true and sauing faith in the Messias to come Noah being warned of God of the iust Iudgement hee purposed to bring vpon the world by an vniuersall floud and of his mercifull prouidence to him and his family that hee would saue them by an Arke all which things were then to come and therefore vnseene hee beleeued these forewarnings of God and therefore in reuerence to this message from God he prepared the Arke and thereby saued his houshold and condemned the wicked world And so his faith by all these appearing to be a true and liuely faith did make him a iust and righteous man in Gods sight This is the summe and substance of Noahs exsample let vs speake of the seuerall parts in order The first point is the Ground of his faith A warning or an answere from God
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
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
be afarre off this is the worke of true faith This was in Noah wrought in him a reuerence and so would it in vs if it were in vs. When men crie fire fire wee stirre wee runne wee tremble but God crieth in his word the fire of hell the fire of his wrath and wee care not wee stirre not wee leaue not our sinnes wee are not moued with reuerence as Noah was therefore it is more then manifest that holy faith is wanting in the world which Noah had The second motiue stirring vp this reuerence in him was the consideration of Gods wonderfull mercie to him and his family in sauing them This mercy seemed so wonderfull to him both for that hee knewe it was vndeserued knowing himselfe a sinnefull man and therfore not able to merit Gods fauour and being priuy to himselfe of his owne manifolde imperfections and also vnexpected for he neuer thought to haue been spared alone in an vniuersall destruction therefore he wondred with reuerence at so great a mercy Thus Gods mercies doe not onely winne a mans heart to loue God but euen to feare him with much reuerence this Dauid proueth Psalm 130.4 There is mercy with thee O Lord that thou maist be feared as though he had said thy great mercies to thy children O Lord do make them conceiue a reuerent estimation of thee This made Dauid cry out in a holy passion How excellent are thy mercies O Lord Psal. And as Gods childreÌ„ wonder at the excellencies of Gods mercies vnto them so also at their owne basenesse and vnworthinesse Thus doth holy Dauid 2. Sam. 7.18 who as hee was a man of much faith so was he full of excellent meditations and reuerent speeches of God which are the true effects of faith when God had set him in his kingdome hee saith Who am I O Lord and what is my house that thou hast brought me hither And 1. Chron. 29.14 But who am I saith he and what is my people that wee should offer thus vnto the Lord And doubtlesse euen so said Noahs blessed soule often vnto the Lord and to it selfe Who am I O Lord and what is my family that we should be chosen out of so many thousands and be saued when all the world perisheth Let vs apply this to our Church and State If any Nation haue cause to say thus it is England God hath deliuered vs out of the thraldome of spirituall Egypt and led vs out not by a Moses but first by a childe then by a woman and giuen vs his Gospell more fully and freely and quietly then any kingdom so great in the world and still deliuereth vs from the cursed plots of the Pope and tyrannous inuasions of the Spaniard who thought to haue marked vs in the foreheads with the brand of infamie and to haue done to vs as they haue done to other nations whom they haue conquered but God from heauen fought for vs and ouerthrew them in their owne deuises yea the Lord put his hooke in his nosethrils and his bridle in his lips and caried him backe againe with shame and reproach Wee are vnworthy of such a mercy if our soules doe not often say vnto God O Lord what are we and what is our people that thou shouldst be so wonderfull in thy mercies vnto vs And particularly this must teach euery Christian to be a carefull obseruer of the fauours mercies that God vouchsafes to his soule or body to him or his and the consideration of them must make him daily be moued with reuerence and reuerent thoughts of Gods Maiestie still as the Lord is more and more mercifull vnto him to beare still the more feare and reuerence vnto him for the same The last motiue of this Reuerence in Noah was the consideration of Gods power and wisedome both in the Iudgement vpon the world and in the mercy vpon him for first in the Iudgement it was wonderfull that God would chuse so weake an element as water to destroy vanquish the huge Giants of those dayes but therein appeared first Gods power that by so weake meanes can cast downe his enemies And againe his wisedome that as an vniuersall wickednesse had polluted the whole world so a floud of water should wash the whole world Secondly the mercy was also wonderful that God should chuse to saue Noah by so strange a meane as an Arke which should swim on the waters For Noah thought if the Lord will saue me he will either take me vp into heauen as hee did Henoch a little before or else make me build a house vpon the top of the highest mountaine But the Lord will saue him by no such meanes but by an Arke wherein appeared first Gods power that would saue him by so weake a meanes as might seeme rather to destroy him For Noah must lye and swim in the midst of the waters and yet be saued from the waters and the Arke mâ—st saue him which in all reason if the Tempests had cast it against the hard rockes and mountaines or vpon the strong Castles and houses of the mightie Giants would haue beene broken in pieces and so it had but that God himselfe was the Maister and Pilot in that voyage And secondly Gods wisedom shone cleerly in this means because God would haue him saued not in such sort as the world might not see it as it would haue beene if hee had beene taken vp into heauen or into the aire but would haue him saued in an Arke that so alâ— the wicked men as they â—ere a dying in the water or expecting death vpon the tops of the hills might see him liue and be saued to their more torment and to their greater shame who would not beleeue Gods word as he did For as the wicked in hell are more tormented to see the godly in the ioyes of heauen so doubtlesse were the wicked of that age to see Noah saued before their eies The view of this power wisdom of God herein made Noah giue great reuerence to Gods Maiestie And no lesâ—e ought it to worke in the hearts of all true hearâ—ed English men and faithfull Christians For did not the Lord restore establish the Gospell to our nation by a child and by a woman and in her time when all other Princes were against her coÌ„trary to the rules of policy and did not God in our late deliuerance ouerthrow our enemies not so much by the power of man as by his owne hand Did not he fight from heauen Did not the starres and the winds in their courses sight against that Sisera of Spaine Let vs therefore with blessed Noah staÌ„d amazed to see Gods mercies with reuerence feare magnifie his great and glorious name And thus we haue the three motiues that moued in Noah this Reuerence of God the consideration first of his great Iudgement on the sinfull world 2. Of his great mercy in sauing him 3. Of his admirable power and wisedome shewed both
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
hath ioyned together he that doth let him look for no more saluation if he vse not the meanes then Noah would haue done for safety if hee had made no Arke And thus wee see the second effect of his faith It followeth To the sauing of his houshold Now this second effect of preparing is further inlarged by a particular enumeration of the Ends or purposes why the Arke was made namely both of Gods commandement and his obedience in making it 1. By it he saued his houshold 2. Hereby he condemned the world The first end which both God had in commaunding and Noah in making the Arke was the sauing of his houshold that is himself all that belonged to him which were his wife his three sonnes and their wiues Gen. 7.7 But first of all it may seeme wonderfull how this Arke should saue him and his houshold in this generall destruction For it was a great and huge vessell resembling a ship yet so farre vnlike as it is rather called an Arke It must flote aboue the water it must be laden with a heauie burthen and yet without Anchor to stay her without mast to poise her without sterne to guide and moue her without Maister to gouerne her For Noah was partly a husbandman and partly a Preacher and though he had much learning yet the vse of sayling was not then found out and therefore in all reason this Arke would be caried on hills and rockes by the violence of the Tempests and so slit in pieces Yet for all this it saued him euen when heauen and earth seemed to runne together so vehement was the raine euen then it saued him and his How came this to passe Euen because Gods prouidence and his hand was with it Hee was the Maister and the Steres-man For as God himselfe shut the doore of the Arke vpon him when he was in and made it fast after him that no water might enter which was impossible for Noah himselfe to haue done Gen. 7.16 So doubtlesse the same God that had vouchsafed to be his Porter was also his keeper and preseruer and the Maister of the Arke during that voyage And from hence came it to passe that the Arke saued him which otherwise in reason it could neuer haue done Here wee learne first the speciall and extraordinary presence and prouidence of God ouer his children in great distresses and extremities His prouidence is ouer all his works for he forgets nothing that he made but the speciall eye of his prouidence watcheth ouer his children as a Maister of a family hath an eye ouer his meanest seruants yea ouer his verie cattell but his care night and day is for his children And as God ouerlooketh all his children alwayes so principally his prouidence sheweth it selfe when they are in the deepest dangers or in the greatest want of naturall helps When Daniel was cast into the Lions denne God was there with him and shut their mouthes Daniel 6.22 When the three children were cast into the fierie fornace God was with them and tooke away the naturall force from the fire Daniel 3.27 When the Israelites were to passe through the sea or else die a hard shift God was with them made the sea giue place to his children and stand like two walls on either side them Exodus 14.22 When they were to wander through the wide wildernesse through so many dangers and discomforts as Deserts doe afford Christ was with them and waited vpoÌ„ them with his continuall comfort and assistance Corinth 10.4 And so when Noah was to go into the Arke and being in must haue the dore shut and closed vpon him his caâ—e pitifull For doe it himselfe he could not it both being so biâ—ge that Elephants and Camels must enâ—er in at it and though he could haue pull'd it to yet being within hee could neuer haue sufficiently closed it from the water Nor would any other of that wicked world doe it for him they did not owe him so much loue or seruice but rather mockt him laught at him as first for making the Arke so now for entring in when he knew not how to haue it closed How should hee do himselfe could not others would not God himselfe with his owne hand shut it for him And after when he was in and was in danger to be throwen vpon the rockes and to be split in pieces on the hills and had no Anchor no sterne no Pilot no Maister God himselfe was with him and was all in all vnto him The eye of his loue and the hand of his power was ouer him and so the Arke saued him and his houshold Such is the prouidence of God ouer his when they are in the deepest distresses most destitute of all worldly comforts The vse of this doctrine ministreth comfort vnto Gods children who as they are sure of strange calamities to fall vpon them so are they sure also of a speciall care of God ouer them euen in their greatest extremities And this may Gods childreÌ„ who serue him in the true obedience of faith euer assure themselues of that the Lord doth neuer forget nor forsake them in any of their troubles but will be euer ready with his mercifull hand to defend them from dangers to prouide for them in necessities to comfort them in distresses when they know not in the world how to doe Elisha had an armie of men sent against him to take him How should one man escape from a whole armie His man cried Alas Maister how shall we doe Hee answered his man and bad him Feare not there were more for him then against him that is more Angels though they were vnseene for him then there were men in the Armie against him And so when no man would shut the door for Noah there were Angels enow readie sent from God to doe it for him and when all wicked men wished he might perish with the Arke he had made assured themselues he would perish hauing no such helpes as ships require then the holy Angels or rather God himselfe supplied all such wants vnto him and so when themselues perished they sawe him and his houshold saued by that Arke And no lesse care hath God ouer his Church and children to this day And though hee worketh not visible miracles for them yet they feele and finde that he is oftentimes mighty and wonderfull in preseruing them in prouiding for them in assisting them and in comforting them when else without that prouidence of his they knowe they had miscaried Againe whereas God himselfe vouchsafeth in Noahs danger to be the Master and Pilot of this Arke that so it may saue him and his houshold we learne the auntientie and dignitie of the trade of Mariners Saylers and Maisters of ships The auntientie For we see it is as old as Noah as old as this second world euen 4000. yeeres olde The dignitie is great for God himselfe was both the first author and the first practicer
it was a meanes to saue them another way euen to saue their soules for it taught them many things First it was an assurance of Gods loue vnto their soules for if hee was so carefull to saue their bodies from the floud they thereby assured themselues hee would be as good vnto their soules which they knew to be farre more pretious and excellent Secondly it shewed them how to be saued For as they saw no safety nothing but present death out of the Arke So it taught them that out of Gods Church and out of Gods fauour no saluation could be expected and so it taught them to labour to be in Gods fauour and members of his true Church Thirdly they saw they were saued from the floud by faith and obedience For first Noah beleeued Gods word that the floud should come then he obayed Gods commaundement and made the Arke as hee was commaunded And thus he and his by beleeuing obaying were saued through the Arke and without these the Arke could not haue saued them This taught them more particularly how to be saued namely by beleeuing God and obaying God and else no saluation For when they saw their bodies could not be saued without them It assured them much lesse could their soules be saued without faith and obedience Lastly this deliuerance by the Arke was a pawn vnto them from God assuring them of saluation if they beleeued in the Messias For seeing God so fully performed his promise vnto them for their bodily deliuerance vpon their beleeuing they therby might assure themselues he would performe his promise of saluation vnto them vpon their faith and true obedience Moreouer it strengthned their faith For when euer after any promise of God was made vnto them or any word of God came vnto them they then remembred Gods mercy and faithfulnesse vnto them in their deliuerance by the Arke and therefore beleeued Vnto these and many other spirituall vses did the Arke serue vnto Noah and to his houshold as many of them as were beleeuers But what is this to vs Indeede the Arke serued them for a temporall deliuerance it saued their liues therefore they also had reason to make spirituall vse of it But it saued not vs it serued vs to no vse corporall therefore how can wee make any spirituall vse of it I answere though wee had no corporall vse of the Arke yet there ariseth an excellent spirituall vse out of the consideration of it The Arke of Noah and our baptisme are figures correspondent one to the other that that Noahs Arke was to them Baptisme is to vs. Thus teacheth S. Peter 1.3.20.21 To the Arke of Noah the figure which now saueth vs euen Baptisme agreeth The same that S. Paul here ascribeth to the Arke S. Peter ascribeth to Baptisme The Arke saued them Baptisme saueth vs. Now the resemblaâ—ce betwixt these two figures hath two branches First as it was necessary for them that should be saued in the floud to be in the Arke and out of the Arke no possibility to escape So is it for them that will haue their soules saued to be in Christ and of his Church they must be mysticall members of Christ and visible members of his Church and out of Christ and his Church no possibility of saluation That this is true for Christ S. Peter proueth apparantly Acts 4.12 Among men there is no name giuen vnder heauen whereby to be saued but the name of Iesus Christ neither is there saluation in any other And that this is true for the Church he prooueth Acts 2.47 The Lord added to the Church daily such as should be saued See how such as are to be saued must ioyne themselues to the Church when they see where it is and all this is signified taught in Baptisme For the outward vse of Baptisme makes vs members of the visible Church the inward powerfull vse of Baptisme makes vs members of Christ himselfe The vse and consideration hereof should make vs all more carefull to be true members of Christ of his Church by making not onely a bare profession of religion but by seeking to be incorporate into Christ by faith and true repentance for this must saue vs when nothing els can As they that were out of the Arke no gold nor siluer could buy out their safetie no lands nor liuings no houses nor buildings no hilles nor mountaines nothing in the world nor the whole world it selfe could saue them but being out of the Arke they perished So if a man be out of Christ out of his Church no gold nor siluer no honour nor glory no wit nor policy no estimation nor authoritie no friendâ— nor fauour no wisdome nor learning no hilles of happines nor mountaines of gold can saue his soule but hee must perish in the flood of Gods eternall wrath For as it prooued folly in them that trusted to their high houses or catcht hold on the hils if they were out of the Arke so will it prooue much greater folly to them that shall trust to any meanes of saluation if they be out of Christ. And contrariwise as they that were in the Arke were sure to bee saued doe the waters windes and weathers stormes and tempests all they could so that still the more the waters rose the Arke rose also and was euer higher than they and the higher it was carried by the violence of the waters the safer it was from the danger of hils and rockes and so in the midst of danger they were out of danger and were saued in the midst of the water So he that is once truely in Christ is sure of saluation nothing can hinder it flouds of calamities may assault him and humble him but they hurt not his saluation hee is in the Arke he is in Christ nay the gates of hell shall not ouerthrowe him but through all the waues of the diuels malice through all tempests of temptations the blessed Arke of Christes loue and merits shall carrie him vp and at last conuay him to saluation this is the blessed assurance of all them that are truely baptized into Christ. But as for such as out of their prophanenesse either care not to be in Christ or contemne Baptisme let theÌ„ assure theÌ„selues they be out of the Arke they perish certainly This is the 1. part of the resemblance The second is this Noahs body going into the Arke hee seemed therein a dead man going into a graue or a tombe to be buried for he was buried in the Arke the Arke in the waters he depriued of the fresh airâ— gladsome light yet by Gods appointment it was the means to saue Noah which in all reason seemed to be his graue if Noah will be saued he must goe into this graue So they that will escape hell and damnation by Christ the true Arke of holinesse must be buried and mortified in their flesh and fleshly lusts and there is no way to come
to life euerlasting but this For thy soule cannot liue whil'st thy sinnes the olde man that is thy corruptions doe liue but they must die be buried and then thy soule liueth and whilst they liue thy soule is dead and farre from the life of grace which is in Christ Iesus All this is affirmed at large in Romanes 6.3.4 Where we may see apparantly that we must by baptisme die with Christ be buried with him else we cannot be saued by him our corruptions our sinnes which are the olde man must die and be buried that the new man that is the grace and holines of Christ may liue in vs and our soules by it he that thus dieth not neuer liues he that thus is not buried neuer riseth to true life Thus mortification of sin is the way to heauen and death the way of life eternall he that is not thus mortified in his corruption let him neuer looke to be quickned to grace or glory If this be so we may then see what a miserable world we now liue in wherin mortification of sin is a thing vnknown not a man of many that can tell what it is nay grace is dead and holinesse is mortified and I feare buried also but the old man raignes Corruption liues and sinne flourisheth Mortifying of Christ by our sinnes is common but mortifying of sinne is sildome seene For Christ is betrayed crucified and killed in a sort by the sinnes of men What a fearefull change is this Christ should liue in vs and we endeuour to crucifie him againe sinne should be crucified but it liueth in vs. But if wee will haue Christ to saue vs then must wee mortifie the body of our sinne For he that will liue when he is dead must die while he is aliue And he that will be saued by his baptisme must looke that baptisme worke this effect in him To make him die and be buried with Christ that afterwards hee may rise and raigne with Christ. And then shall Baptisme saue vs as the Arke saued faithfull Noah and his houshold And thus much for the first end vse of the Arke the second followed By the which he condemned the world Here is the second end why Noah prepared the Arke To the condemnation of the world that then was For by it not by his faith as some would reade it he condemned that wicked generation both to a temporall destruction of their bodies and to an eternall Iudgement in hell In the words there are two points to be considered 1. Who are condemned The world 2. Whereby By Noahs Arke For the first it may be asked what is meant by the world S. Peter answereth 2. Ep. 2.5 The world of the vngodly that is that generation of sinfull men who liued in the dayes of Noah whom also in the 1. Epistle 3.20 hee calleth disobedient and their more particular sinnes are disclosed and recorded by Moses Gen. 6.45 to be monstrous abuse of holy mariage vnnaturall lusts cruelties and oppressions an vtter neglect of Gods seruice and Sabbaoth and an extreame prophanenesse and dissolutenesse in euery kinde And this corruption was not priuate or personall but vniuersall through all estates sexes and ages This world of the vngodly this whole race of wicked and disobedient men were condemned But how was that world condemned by Noah Thus God vouchsafed them 120. yeeres to repent in and appointed Noah to preach vnto them during that time to call them to repentance But they beleeued not God nor Noah but continued in their disobedience and grew in their vngodlinesse therefore when that time was expired God performed his word spoken by Noah brought the floud vpon them destroyed them all and condemned in hell as many of them as died in impenitencie and vnbeliefe And thus that wicked world was condemned according as Noah in his Ministerie had foretold them Here we may learne First what the world of this age is to looke for vnlesse there be repentance For to speake but of our selues in this Nation Haue not we had the Gospell 30. yeeres and more and with it peace and much prosperity Haue not we had a goodly time giuen vs to repent What is our duty but with reuerence to see and acknowledge this goodnesse of God to take hold of this merciful opportunity this time of grace and this day of saluation If wee doe not and make no account of the Gospell what can we looke for but to be condemned as that world was Looke at the meanes and opportunities which these dayes affoord and they be as golden dayes as euer were since Christs or as euer can be expected till his comming againe But looke at the profanenesse and carnality and security of this age euen ouer all Christendome and this is the Iron age these be the euill dayes and so euill as nothing can be expected but a riuer of brimstone and a floud of fire to purge it The dayes of the comming of the sonne of Man which I take to be these dayes shall be like saith Christ Math. 24.37 vnto the dayes of Noah And surely in security and profanenesse they are like and therefore in all reason they must be like in punishment Wee must therefore take warning by them and shake off this security which possesseth all mens hearts and waite for the Lord in watching and prayer and thinke euery day may be the last day of this world at least the last day of our liues and let vs prepare for it and liue in the expectation of it Otherwise if our sinfulnesse growe on a little further nothing can we looke for but to be condemned in an vniuersall iudgement as that world was Let vs therefore be take our selues to a more serious seruing of God that the Lord when he commeth may finde vs so doing Secondly in that the whole world that then was was thus destroyed and condemned and as wee heard afore onely Noah and his houshold saued wee learne that it is not good nor safe to follow the multitude Noah was here a man alone he held and beleeued against all the world and yet his iudgement and his beliefe was true and all the worlds false and accordingly he saued when they were all condemned It is meruaile therefore the Church of Rome should so much stand vpon numbers and multitude for the gracing of of their religion For it euer was and euer will be a weake argument If multitudes might euer haue beene alledged then vnto Noah especially to whom it might haue beene said Who art thou that pretendest to be wiser then all men and to know more then all the world Thou that hast a faith by thy selfe and hast no man to beare thee company thinke not that all Adams posterity all the children of holy Henoch and Methusalem are all deceiued but thy selfe alone Would not these and such like obiections haue discouraged any man Yet behold the force of faith Noah had Gods word for it and therefore
beleeueth against all the world and is commended to all ages for this faith It is therefore but a vaine flourish of the Papists to presse vs so much with their multitudes and vniuersality and consent and vnity and succession cōtinuance For all this is worth nothing as long as they first proue not that that doctrine or opinion which these multitudes hold hath his ground from Gods word till then all the other is vanity For it is better with Noah to haue Gods plaine word of his side then to beleeue otherwise with all the world which was here deceiued condemned when Noah alone beleeued Gods word and was saued And thus we see who were condemned the world To end this point one question may not vnprofitably be here moued Whether was all the world that is all the men in that world condemned or no The words seeme to imply that all but Noah were and yet it may seeme strange that of so many Millions none should repent but he and if they repented why were they not saued I answere The world of that wicked age was condemned two wayes First with a corporall destruction and so they were all condemned without exception No high houses no hilles no deuises of man could saue them For the waters rose 15. cubits aboue the tops of the highest mountaines vnder heauen Gen. 7.20 And so though till then diuers of them liued by flying to the hilles yet that being their last refuge and being thus taken from them then all flesh perished that moued vpon the earth and euery man and euery thing that drew the breath of life For so saith the Story Genesis 7.21.22 And it is but vaine to imagine that any of them could be saued vpon that Arke for first it was so made with a ridge in the top as is most probably thought that no man could stand vpon it much lesse make any stay in that violent tossing by tempests Againe if they could yet could they not haue liued so long for want of foode the waters being almost a yeere vpon the earth And thus it is most certaine they all without exception were destroyed with bodily destruction But secondly they were condemned to an eternall destruction in hell and therefore S. Peter 1.3.18 saith Their spirits are now in prison who were disobedient in the dayes of Noah Now all the question is whether were they all condemned or no. I answere For ought that we certainly knowe out of the scripture they were all condemned Yet in the iudgement of charity wee are not so to thinke and the rather because there are many probable coniectures that some of them repented For howsoeuer many of them beleeued not Noah iudging that he spake of his owne head yet it is more then likely that when they saw it begin to raine extraordinarily at least when they saw themselues driuen to the tops of the hilles and there looked hourely for death that then diuers of the posterity of Henoch and Methusalem and Lamech were ashamed of their former vnbeliefe and then turned to God in faith and in repentance And doubtlesse that is the onely or the principall cause why God brought the floud in fourty dayes which he could haue done in foure houres that so men might haue time to repent Genesis 7. But it will be saide If any repented why then were they not saued I answer because they repented not in time when they were called by Noahs preaching Repentance is neuer too late to saue the soule from hell but it may be too late to saue the body from a temporal iudgement And this I take it is that that wee may safely hold for it seemes too hard to condemne all the posterity of Methusalem Henoch Lamech and other holy Patriarks who as the Text saith begat sonnes and daughters and to thinke that none of them repented when they saw the floud come indeede as Noah had said It cannot be but they heard their Fathers preach and why might not that preaching worke vpon their hearts when the Iudgement came though afore it did not But why then did not God record in the Scripture neither their repentance nor saluation but hath left it so doubtfull I answere for the very same for which he would not record Adams nor Salomons All for this cause that he might teach all men to the worlds end what a fearefull thing it is to disobay his commandement as Adam did or to defer repentance when they are called by Gods word as these men did Therefore to feare vs from the like though afterwards they repented it pleased God not to record it but to leaue it doubtfull This question being thus discussed yeelds vs two strong motiues to repentance First for if we repent not betime our state then is fearefull and doubtfull though not desperate as wee see here the saluation euen of Methushelas children is doubtfull for they repented not when they were called but deferred it till the iudgement came So if we deferre our repentance till our deaths there is great question of our saluation but let vs repent when wee are called by Gods word and then it is out of question then there is no doubt of our saluation Secondly if we repent betime we shall escape the temporall Iudgement which God sends vpon the world for sinne If not but deferre repentance till the Iudgement come we may then by it saue our soules but our bodies shall perish in the vniuersall Iudgement If the children of Henoch and Methushelah which were neere a-kinne vnto Noah had repented at Noahs preaching they had beene saued with Noah they did not But when the floud came indeede then doubtlesse they beleeued with Noah and wished themselues in the Arke with him but it was too late they saued their soules but were drowned with the rest So assuredly when God threatneth any Iudgement on our Church or Nation they that beleeue and repent betime shall escape it But they that will liue in wantonnesse with the world and not repent till God begin to strike If then they doe when the floud is come though saluation cannot be denied to repentance whensoeuer yet let them assure themselues they shall beare their part with the world in the punishment as they did partake with them in their sinnes Let then these two considerations moue vs all to turne to God by timely repentance then shall we be sure to escape both the eternall and temporall Iudgement and not be condemned as here this world of the vngodly was And thus we see who were condemned The world The second point is whereby were they condemned the Text saith onely by which hee condemned c. Whereupon some would vnderstand faith and reade it thus by which faith he condemned the world Which though it be true for the faith of holy men condemnes the vnbeleeuing and misbeleeuing world yet is it not proper in this place where the Arke is described by the vses of it which are two whereof this is
the world so the same word of God which beleeued and obayed by godly men is their saluation disobayed and refused by vngodly men shall be their condemnation And thus much for the two ends why Noah prepared the Arke consequently of the second effect of Noahs faith It followeth And was made heire of the righteousnesse which iâ— by faith Here is the third and last effect whereby the excellencie of Noahs faith is commended It made him an heire and that not of the world for so he was besides but of that that the world could not yeeld of righteousnesse and that of the best of all euen of that righteosnesse which is by faith These words haue relation to that testimonie which God gaue of Noah in Genesis 6.9 Noah was a iust and vpright man and walked with God Now that which is spoken there more generally is here particularly opened and vnfolded he was iust or righteous how hee was righteous by the righteousnesse of faith so that these words are a commentarie vnto the other But because that that is here affirmed of Noah is a most glorious thing his faith made him an heire that is made him that was heire of all the earth a better heire therefore these words are to be well waighed For their full opening three points are to be considered 1. What is the righteousnesse here spoken of 2. Why it is called the righteousnesse of faith or by faith 3. How Noah was made Heire of it by his faith For the first That righteousnesse by which Noah and all holy men are to stand righteous before God is not a righteousnesse of any nature but such a one as is appointed of God for that purpose That wee may knowe it the more distinctly wee must examine the seuerall kindes thereof Righteousnesse is of two sorts Created Vncreated Vncreated is that which is in God and hath no beginning nor ending no meanes nor measure Of this speaketh the Prophet Psalm 119.137 Righteous art thou O Lord. This cannot make any man righteous for two reasons First for the Godhead and it are all one It is in God essentially A man is one thing and his righteousnesse is another But God and his righteousnesse are all one And therefore it is as impossible for any man to haue this righteousnes as it is to be God Secondly it is infinite and mans soule a finite creature and therefore not capable of any thing that is infinite and consequently not of the vnmeasurable righteousnes which is in the godhead Therefore this we must leaue vnto God as proper to the Deitie Created righteousnesse is that which God frameth in the reasonable creature Men and Angels Of Angels we are not to speake though theirs and man 's differd not much in nature at their creations Created righteousnesse of man is of 2. sorts Legall or Euangelicall Legall righteousnesse is that which the Morall law prescribeth Euangelicall that which the Gospell hath reuealed Of legall righteousnesse I finde there are three sorts spoken of 1. One that is a perfect righteousnesse 2. One that is a ciuill righteousnesse 3. One that is an inward righteousnesse Perfect righteousnesse Legall is the perfect fulfilling of the law in a mans owne selfe And by this shall no man liuing be iustified before God for no man since the fall of Adam is able perfectly to fulfill the Law If any can then shall he be righteous by it but none did nor euer can therefore no man shall stand righteous by perfect legall righteousnesse in himselfe Some will obiect But a regenerate man may for he is restored by grace therefore though by Adams fall a man is disabled yet by regeneration hee is inabled to fulfill the law perfectly I answere It were so if they were perfectly sanctified in their regeneration but they are sanctified but in part and it is not perfect vntill death Obiect 1. Thess. 5.23 We are sanctified throughout spirit soule and body If all those what then remaines vnsanctified therefore our sanctification is perfect I answere It is perfect in parts but not in measure nor degree As a childe is a perfect man in all the parts of a man but not in the quantitie of anie part So a childe of God is perfectly sanctified in all parts but not in the measure of any part vntill flesh and mortality and corruption haue an end Secondly some may obiect The virgine Mary sinned not I answere so teacheth indeede the Church of Rome that she neuer sinned that her life was free from sinne â—ctuall and her conception from sinne originall But so taught neither the Scripture nor Gods Church but contrariwise it is more then manifest shee was a sinner For first she confesseth her soule reioiced in God her Sauiour but if she were no sinner she stoode in neede of no Sauiour Againe she died but if she had not sinned she should in Iustice not haue died For death entred by sinne and where no sinne is there death is not due Thus no man can be righteous by the perfect righteousnesse of the law in himselfe Secondly there is a ciuill righteousnesse and that is when a man in his outward actions is conformable to the law especially to the Commaundements of the second Table For example hee is free from the outward actions of murther adultery or theeuery and such like or he can refraine his anger and ouercome his passions that they shall not break out into open violence to the view of the world and for the first Table he comes to the Church professeth religion All this is a ciuill righteousnesse and by this can no man be iustified nor made righteous For first it is not a perfect but a most imperfect righteousnesse and therefore cannot iustifie It is so imperfect that it is as good as none at all in Gods sight for it is but an outward and constrained and dissembled obedience and wants the inward and true obedience of the heart and soule Secondly it cannot make a man righteous for wicked men haue it which are vnrighteous and cannot be saued Haman hated Mordecay in his heart yea his heart boyled in malice against him yet the Story saith That neuerthelesse he refrained himselfe till he came home Ester 5.10 And therefore Christ saith that except our righteousnesse exceede the righteousnesse of the Scribes and Pharisies we cannot enter into the kingdome of heauen Math. 5.20 Now what was theirs but an outward ciuill righteousnesse whereby they kept the law onely in outward actions as appeareth in that Christ afterward in the same Chapter expounding the law doth reduce it to the inward which is to his full and proper sense So then yet wee haue not found that righteousnesse which may make a man righteous Thirdly there is a righteousnesse called the inward righteousnesse of a Christian man which is this A man hauing repented and his sinnes being forgiuen hee is by the holy Ghost sanctified inwardly in his soule and all the parts powers of
buy it And when wee haue gotten it wee must care to keepe it and therefore must lay it vp in our verie hearts and soules and keeping it wee must reioyce and delight in it aboue the world and all the pleasures of it This is the glorious portion which our God and Father leaueth vs as his children what should all the care of our hearts be but to preserue it Naboth had a little Vineyard that came to him from his Father by inheritance Ahab the King would giue him money or a better Vineyard for it But Naboth would not Nay saith he God forbid I should sell my Fathers inheritance 1. Kings 21.3 c. If he made such account of an earthly inheritance what should we of the heauenly if hee of a poore Vineyard what should wee of the glory of heauen If hee denied the King to sell it for a better should not wee denie the diuell to leaue our part in Christ and his righteousnesse for the world or anie thing that hee can promise vs In all such temptations our answere should be God forbid I should sell away my inheritance which my God and Father gaue mee Thus did blessed Paul who esteemed the world and all in it doung and drosse that hee might winne Christ and be made partaker of this righteousnesse So must wee if wee will be worthie of this inheritance prize and value it aboue this world and thinke basely of all the pompe and pleasures of this world in comparison of it and rather be content to lose the world then to leaue it And lastly when wee haue it and are thus carefull to preserue it where should our content ioy and delight be but in this our inheritance So doth the heire nothing so reioyceth him as to thinke of his inheritance Here therefore the madnesse of carnall men is discouered who reioyce exceedingly in the honours profits and pleasures of this liâ— e as Swine in their bellies and neuer goe further But alas this is not their inheritance if they looke to haue their soules saued Therefore herein they shew themselues voide of grace and of all hope of a better world For if they had they would reioyce in it and not in the vaine and transitory delights of this world which perish in the vsing and are lost with more torment and vexaâ—â—on then they were kept with delight We must learne â—hen to vse this world as though we vsed it not 1. Cor. 7 3â— And â—f â—he Lord vouchsafe vs any portion of pleasures in this world we must take it thankfully as aboue our inheritance must therfore vse it lawfully soberly but haue our hearts the ioy of them vpoÌ„ our inheritance which is in heauen whereof we are made heires by faith and wherin we are fellow heires with this blessed Noah who was made heire of that righteousnes which is of faith And thus haue wee heard the most glorious commendation of Noahs faith and of Noah by his faith and of all the examples before the floud Now follow the second sort of Examples namely such as liued in the second world after the floud They are all of two sorts either such as liued afore the giuing of the Law or after Afore the giuing of the Law here are many wherof as of all the other kinds some are men some women The first of those blessed men after the floud whose faith is here renowned is Abraham that great Father of whom and whose faith because he was a Father of so many faithful more is spoken then of any one Abrahams Faith VERSE 8. By faith Abraham when he was called obayed God to go out into a place which he should afterward receiue for inheritance and he went out not knowing whether he should goe COncerning holy Abraham heere are more examples then one recorded and his faith is renowned many wayes more verses are spent of him then of some fiue others And the reason is because his faith was more excellent then any others that followed him In which regard hee is called the Father of the faithfull oftentimes in the new Testament especially in the Epistles to the Romanes and Galathians The first example of his faith and the fourth in order of the whole is of his leauing his owne natiue Country and how at Gods commaundement he went he knew not whether onely he knew God called him and therfore he would goe wherein appeared a most worthy faith Now concerning this his faith and obedience the Text layeth downe two points 1. The cause or ground thereof which was Gods calling he was called of God 2. The fruite or effect of his faith he harkened and obayed And this his obedience is amplified by diuers particulars 1. The matter of it he went out of his country 2. The end to take possession of a Country which he should not enioy of a long time 3. The manner he went out not knowing whither he should goe The first point is the cause or ground of Abrahams faith in this action and is laid downe in the first words By faith Abraham when he was called This story is taken out of Gen. the 12. chap. The cause of Abrahams faith is Gods calling Gods calling is an action of God whereby he appointeth a man to som certaine coÌ„dition or state of life in this world or after this life And in this regard God is compared to a Generall in the field which assigneth euery Souldier his standing and duty so doth God appoint euery man his place and duty in the Church Concerning these callings let vs see the meanes how hee calleth and the seuerall states whereto he calleth men For the meanes or manner God calleth men 2. wayes immediatly or by meanes Somtime immediatly by himself and his own voice as the extraordinary Prophets in the olde Testament the Apostles in the new So saith S. Paul of himselfe he was called to be an Apostle not of men nor by men but by Iesus Christ and God the Father Galath 1.1 Sometime mediatly by men directed by himselfe furnished or inabled for that duty and so were called the ordinarie Prophets and Priests of the old and the Euangelists Pastors Doctors of the new Testament The first was extraordinary this is ordinary the first is for an vnbeleeuing or a misbeleeuing people the second is for an ordinary established Church Now of these 2. waies God called Abraham immediatly by himselfe from heauen Gen. 12.1 Secondly for the estates of life wherunto God calleth men they are three Generall Particular Personall Gods Generall calling is whereby hee calleth all men to repentance by the Gospell and so to life eternall Of this speaks the Apostle Rom. 8.30 Whom God predestinated them also he called and Rom 11.29 The calling of God is without repentance Heereby hee calls men in this life to the state of grace and to the state of glory in heauen and this is to all His Particular calling is when hee calleth and assigneth
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
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
into our house that is giuen to stealing we trust him as long as hee is in our sight but if he be out of our sight we thinke euer he is stealing So if men see the meanes of Gods prouidence they will take his word and trust it but else God must excuse them they may not trust him further then they see him And if the Commaundements of God sound to their content and tend to their profit they will obay them but if not they will cast them behinde their backe at least they will make a pause at the matter and take their owne time And if Gods wayes seeme pleasant and profitable they will walke in them or else they will leaue them and walke in their owne And hence is it that men in distresses runne to Wizards and Wise-men others deale fraudulently and deceitfully others worke on the Sabaoth day and thus by indirect and vnlawfull dealing they labour to inrich themselues and to bring their purposes to passe And why all this but because Gods commaundements doe not sound to their purpose nor tend to their profit and therefore they will not obay them If these men had beene in Abrahams case they would neuer haue gone out not knowing whither to goe but they would haue argued the matter with God and haue thought it good wisedome to pause well afore they leaue a certaintie for an vncertaintie But contrariwise Abraham thought it foolishnesse to reason with God and therefore performed absolute obedience and for this cause hee and his faith are renowned to this day namely 3000. yeares after him and shall be till the worlds end This was the obedience of faith and this to doe is to be true subiects to Gods Kingdome If the King call a man from his owne liuing to come to himselfe and to the Court who will not leaue what he hath of his owne and trust his word So who will not leaue his owne wisedome and relie on the promise and word of God and obay his commaundements though there seeme at the first no profit can come thereby Thus shall wee be sure both to haue sufficient for this world and shall also be true children of faithfull Abraham Hitherto of the first example of Abrahams Faith VERSE 9. By faith he abode in the land of Promise as in a strange Country as one that dwelt in Tents with Isaak and Iacob heires with him of the same Promise HEre is the second example of Abrahams faith and the fift in order and is concerning Abrahams abiding or dwelling in that land whereinto God had called him and this he also did by faith As he went out of his owne Countrey and came into Canaan by the power and leading of his faith So by the same faith hee abode and dwelt in the same Land The parts are two 1. The Action of Abrahams faith in the ninth verse 2. The Reason of that his so doing in the tenth The action in the ninth verse is spoken of two wayes 1. It is laide downe to bee his a biding in the Lande of Promise 2. It is amplified by two circumstances 1. The manner how he dwelt there in two points 1. As a Stranger or in a strange Country 2. As one that dwelt in Tents and not in houses 2. The persons with whom with Isaac and Iacob Heires with him of the same Promise The first point in order is his dwelling in the land of Canaan called here the land of Promise By faith he abode in the land of Promise Canaan is now called the land of Promise because it was promised in the verse afore-going as we then heard so that the meaning is he abode in that Land which was promised him when he came out of his owne Country Which Country Abraham knew not by name when he left his own nor till he came thither but then God told him This is the Land I will giue thee and thy seede Genesis 12.7 In this Land thus promised Abraham dwelt and remained the rest of his life which was a hundreth yeeres In this Action of Abraham are three particular points 1. He dwelt in Canaan 2. That Canaan was the Land of Promise 3. He dwelt there by faith For the first Concerning Abrahams dwelling in Canaan diuers questions may be moued First how it is true that he abode or dwelt there seeing it is apparant in the Story he dwelt in Egypt Gen. 12.10 and in Gerar. Gen. 20.1 I answer The meaning is not that he stayed there euery day of his life but that he liued and died there and made it the place of his residence and ordinary habitation whereunto he alwaies resorted againe if any occasion drewe him abroade And further hee went not into Egypt but vpon such special cause as could not be otherwise helped as vpon a famine or such like Genesis 12.10 Then there came a famine in the Land therefore Abraham went downe into Egypt to soiourne there Where it appeares first that the cause was extraordinarie secondly that hee went not to make any dwelling but to soiourne there for a time and then to repaire home againe Where wee learne that as a man is not to depart out of that Land where God hath appointed him to dwell but vpon good and sufficient causes So when those causes cease which drewe him out hee is not to stay longer from home but to repaire againe to the place of his ordinarie dwelling God would haue a man dwell at home and it is leuitie and a token of an vnconstant minde and a running-heade for a man to desire to bee alwayes abroade Birdes flie abroade but so as they may come to their neasts at night So men should endeuour as much as may be to take fewe occasions of being from their dwellings and when they needes must to let it be for as short a time as may be For as it is a signe of a light woman Prouerbs 7.11 Her feete cannot abide in her house So is it of an vnstayde man Vpon euerie occasion to bee caried from home We must therefore followe holy Abraham who is heere commended for abiding or dwelling in the Country which God had giuen him Againe this practice of Abrahams faith condemnes the wandring begger to be an vnfaithfull and vngracious generation Our Land by the abuse of our peace and plenty is full of such Aske them where they dwell their answere is They haue small dwelling but looke into the matter and they haue the largest dwelling of all for they dwell euery where all abroad they count it bondage to be tied to one Towne or dwell in one Parish and thinke it freedome and libertie to dwell euery where These are Carerpillers of a Common-wealth and the greatest robbers of the poore that are Common Theeues steale from rich men but these steale from the poore they get that from men which the true poore should haue No good comes to Church nor Common-wealth by these men but much hurt to both For a
liue by faith in all our actions from one day to another meditating daily on Gods promises and beleeuing them and relying on them and applying the generalls to our owne selues and practicing faith by making conscience of sinne and inuring our selues to patience and long suffering Thus doing we shall be children of faithfull Abraham who first by faith left his owne Country and then by faith also dwelt still in the Land of Canaan And thus much for the action of his faith Hee abode in the Land of Promise Now followe the circumstances of the action which are two 1. The manner how 2. The Persons with whō The manner is laid downe in two points 1. As a stranger 2. As one that dwelt in tents The first point for the manner is laide downe in these words As in a strange Country The meaning is he esteemed it a strange Country to him and accounted himself a stranger in it Against which it may be obiected that he was familiarly acquainted with Mamre Aner and Eshcol three great mighty men of that Country then he they were confederates together Gen. 14.13 therfore it seemes he liued not like a stranger in the Country Some answere that these three were not Cananites but neere a-kinne to Abraham and had other names but the Text is plaine in that place that Mamre was an Amorite and the other two were his brethren Therefore the answere is that in all likelyhood they three were Proselites and that by Abrahams godly perswasions they had renounced Idolatry and were come to the knowledge of the true God and that they ioyned with Abraham in the worship of the true God and so were his conuerts whereupon Abraham as he might lawfully conuersed with them as his familiar friends And hereof there are two Inducements First it is said Gen. 14.13 that they were confederates with Abraham and it appeared so by their deedes for they ioyned their powers and assisted him in the warre against the the Kings Gen. 14.24 Secondly it is said Gen. 14.13 That Abraham dwelt on the Land of Mamre he was his Tenant or Farmour Now it is more then likely Abraham would not haue so farre beene beholden to them but that they were true Christians and of his owne religion Therefore this hinders not but hee might be a stranger notwithstanding vnto the body of the people and that it is true that Abraham saith of himself vnto some of them Gen. 23.4 I am a stranger and Soiourner amongst you But it may be then demanded Why did Abraham liue amongst them as a stranger and in that Land as a Soiourner I answer the reasons were diuers First he had title giuen to that Land but no possession he therefore contented himselfe with that that God gaue him and chalenged not any possession all the dayes of his life but bought or borrowed of Mamre the place where he liued and dwelt Gen. 14.13 and of the Hittites a place of buriall Gen. 23.3 c. This may teach all men not to be too hasty in seeking for that that it may be is their right let not men prescribe their owne times nor be their owne caruers but leaue their affaires to Gods disposing and enter no further then they see God goeth afore them Abraham must be a stranger in his owne land and thou sometime must be content for a time to be a stranger to that which is thine owne Secondly they were all of them for the most part heathen Idolaters amongst whom Abraham would not conuerse but as sparingly as might be Now if Abraham would be a stranger in his own Country rather then liue familiarly with Idolaters It sheweth how little faith and lesse conscience they haue who can be content to liue in the midst amongst Idolaters where they haue nothing to doe and can conuerse with them in all familiarity without any scruple of conscience Abraham made himselfe a stranger at home to auoide Idolatry but they will make themselues at home in a strange Country to intangle themselues in Idolatry these men will hardly proue the children of Abraham These reasons Abraham himselfe had in this his so doing There is a third a more spirituall or mysticall reason and that reason God had in making Abraham liue in Canaan as a stranger Namely to teach all Christian men their duty to the worlds end Abraham is the Father of the faithfull Rom. 4.11 And this is our honour to be the children of Abraham we must therfore follow our Father in his faith and in the practice of it we must liue in this world as Pilgrimes and Strangers euen in the midst of all our peace prosperity of all our liberty riches lands and possessions yea of all our friends worldly acquaintance If it seeme strange how this can be I answere the practice of it consists in six actions First we must not bathe our selues in the pleasures of this world Pilgrimes take but little delight in their iourneyes because they thinke themselues not at home This is S. Peters argument Dearely beloued as strangers and pilgrimes abstaine from fleshly lusts which fight against the soule 1. Pet. 2.11 For too much delight in fleshly pleasures smothers the grace of God in vs and le ts loose all sinnes and giues life vnto all corruptions Secondly we must vse this world as though we vsed it not that is euen the necessary comforts delights thereof they be the very words of the Apostle 1. Cor. 7.31 For so the Pilgrime when he passeth through a strange Country hath not his minde troubled with looking or thinking on the goods or cōmodities of that Country where he is but vsing as much thereof as is necessary for him all his thoughts are on his owne Country So should we when we are in our best estates in our greatest iollity in the midst of our wealth and abundance of pleasures cast our mindes from them haue our thoughts euen then conuersing in heauen where is the place of our abode This is likewise the Apostles exhortation Philipp 3.20 Worldly men make their belly their God that is drowne themselues in carnall pleasures so farre as they forget any other God any other heauen But we must not doe so our conuersation must be in heauen from whence wee looke for our Sauiour Iesus Christ. Thirdly wee must haue a serious care and endeuour to please God for all the earth is his and wee are but soiourners in his sight therfore as the Pilgrime is carefull to please the Lord of the Country by whose leaue he trauels through it so must we be to please the Lord seeing as God saith Leuit 25.23 The land is his and we are but strangers and soiourners with him And hereunto adde a fourth which is neere a-kinne vnto it We must cast all our care on God seeing that he is Lord of the earth we are but Pilgrimes and Soiourners Dauid saith Psal. 24.1 The earth is the Lords and all that therein is
to remoue from the earth to heauen the sooner the better And this did the Fathers of the old Testament not that they thoght it vnlawfull to build cities or dwell in houses but that they might testifie their religion and their expectation of another world in the midst of that profane age wherein they liued wherein there were almost none that either regarded remembred or acknowledged a world to come And this was not the particular or singular deed of Abraham alone All holy men in those daies liued in tents Gen. 9.21 It is cleere that Noah dwelt in tents though then he was king of all the world And so did Lot also as long as he liued with Abraham Gen. 13.5 Lot hâ—d sheepe and cattell and tents And thus they did because as the Apostle saith they had here no enduring city but they sought for one to come Heb. 13.14 And they thought they euer heard that voice sounding in their eares Micah 2.10 Arise depart for this is not your rest Contrariwise the wicked of the world because they set vp their rest in this world and cared for no other they began presently to build them houses nay cities as Cain did euen in the beginning Ge. 4.17 And the Sodomites had a citie euen walled as is likely for Lot was sitting in the gate of Sodome when the two Angels came to him Gen. 19.1 2. And the Canaanites had cities walled exceeding high Numb 13. But we find not that euer Gods children built them cities vntill they came to haue a settled Church of their owne But contrariwise it is worth obseruing that God promiseth his people that they shall come and dwell in cities which they built not namely which were built by worldly men to their hand And thus wee see the reasons why Abraham dwelt in tents Now let vs see the vse of it First here we learne frugalitie out of the ciuill vse of their tents that is to vse the blessings and comforts of this life as soberly and sparingly as may be and to bestowe as little cost as may be of our selues in such things as perish in the vsing namely meate drinke apparell and houses For what is spent herein is spent only on our selues and being spent is gone therefore the lesse the better alwaies prouided there be a discreet care had of our healths and of the credit of the places wee hold and of our inabling to the duties of our calling Which beeing sufficiently prouided for it is a Christian frugality to spare what further may bespared And he hath the lesse to answer for who spendeth the least in superfluities Again here we are taught contentation in the state which God hath appointed vs not to striue too fast to climbe to wealth These holy men can be content to dwell in tents and tabernacles thogh they might haue compassed much more for they were great and mightie men Abraham had 318. men able to beare a sword in his house daiely with them and a little helpe more hee ouerthrewe diuers kings and rescued Lot Gen. 14.14 He that durst encounter and did ouercome such an hoste How many inhabitants of the countrey could he haue beat out of their houses And how many tenants could hee haue put out of their Liuings And how much of that countrey could he haue inclosed to himselfe Surely euen as much and as many as hee had pleased Yet dooth hee no such thing but contrariwise considering himselfe to bee but a tenant vnder God hee is content to let euery man sit quietly by him and himselfe to dwell in tents rather than to incroach one foote further than God bade him though he had bin able This checketh the pride or couetousnesse or ambition or all of such as ioyne house to house Land to Land Lordship to Lordship Towne to Towne and care not how many mens houses they pull downe to build one of their own nor how many men want land and liuing so they haue their parkes and pastures gardens and orchards and all other delights they can deuise These are so farre from Abrahams minde who desired onely so much land as his tent might stand on might feed his cattell as they can inclose and make seuerall to themselues that which in common should be the liuing of many soules But what can befall such men but that that Esay prophecieth to them Esay 5.8 Woe be vnto them that ioyne house to house and land to land till there bee no place for the poore to dwell in Thirdly in that Abraham liued thus as ready euer to depart into any other countrey when God would call him It sheweth that true faith dooth neuer limit Gods hand either in the greatnesse or length of trialls but submitteth it selfe wholly to his will being resolued conteÌ„t to suffer all trials how great soeuer and how many soeuer God pleaseth to lay vpon a man Reason would haue said I haue left one countrey at Gods word if I must leaue another then I shall neuer knowe an ende nor haue any thing certaine to trust to But faith saith As I haue left one countrey at Gods calling so vpon his worde I will leaue twentie more For God hath as good reason to bid me the second time as the first and his loue cannot faile me he may stil trie me but can neuer leaue me Thus spake Abrahams faith And not he alone For Iob though hee crie out of the violence of his temptation The arrowes of the Almighty are in mee and the venime thereof doth drinke vp my spirits the terrors of God doe fight against me Chap. 6.4 Yet when faith comes to play his part he then protesteth that though God kill him yet he will trust in him he shall be his saluation Chap. 13.15 See Abrahams faith will lead him from countrey to countrey and Iobs will carrie him through life and death And noble Dauid is not behinde for his part for hee will lose his kingdome if God will haue it so 2. Sam. 15.26 If saith Dauid God say I haue no delight in thee loe here I am let him doe to me not what I in my reason could wish but what seemeth good in his eies Behold now in these holy men the practice and obedience of true faith It prescribes not God the measure ther and thus doing wee haue our conuersation in heauen though we liue on the earth And this wee should doe the rather because generally the world is full of such men who as the same place saith doe minde nothing but earthly things Now it is a hard thing for a man to be vnlike the world and to resist multitudes and generall examples but we must still remember wee are Abrahams children and children must labour to bee like their father and not the common multitude and it must more mooue a good child what his father alone doth than what is done by many other Thirdly let vs obserue how God promising Abraham only the Land of
a citie also and the best on earth are but shadowes of it And it may shame them that are drowned in the pleasures and delicacies of earthly cities and care not nor looke after the city of the liuing God the heauenly Ierusalem as it is called Heb. 12.22 But alas it seemes they care not for this shame for where is securitie wantonnesse profanenesse oppressions so coÌ„mon as in these great cities And as in the Apostles times the countrey towne Berea was more zealous and religious than the rich and stately citie of Thessalonica Acts 17.11 So is it generally to this day especially at such places in the countrey where teaching and knowledge is But let such cities know that as they haue better meanes more comforts and their very name should put them in minde and make them in loue with heauen so they shall receiue greater damnation Lastly Cities are places of freedome and all such great places haue some notable priuiledges therefore men desire to be free in such places as is to bee seene in London Rome Venice c. Euen the greatest persons will bee content to be free of them and many seeke it and pay deer for it or at least worke a long time for it But heauen is the City of cities the perfection of beauty and true happinesse therefore let euery one that desires either honour or happinesse labour and striue to be a free-man of heauen and neuer rest till he know hee be And let those that liue in cities when they are admitted free-men as daily some are remember what a blesâ—ednes it will be if they can bee admitted free-men of the glorious Citie which is aboue and how little that shall auaile them if they want this which was the hope and ioy of Abraham and all holy men To goe further This Citie which Abrahams faith waited for is described by two points 1. That it hath a foundation 2. That the maker and builder was God For the first Heauenly Ierusalem hath a foundation such a one as no city in this world hath by this phrase the holy Ghost insinuates vnto vs what be the properties of heauen which be two 1. The state of heauen is vnchangeable 2. Euerlasting and eternall First the state of the Elect in heauen their glory there is not subiect to corruption or the least alteration as appeareth in that notable and loftie description of the heauenly Ierusalem Apoc. 21.14 and from the 10. verse to the 21 It hath a great wall and high 12. gates 12. Angels for Porters and the wall had 12. foundations of 12. sorts of most excellent pretious stones and the wall it selfe was Iasper and the citie pure gold like crystall The state of it is shadowed by pretious stones and gold to signifie as well the durablenesse as the excellency therof And in the 15. Psalme vers 1. it is called the mountaine of Gods holines Hills are hardly remoued and therefore Dauid saith that Mount Zion cannot bee remooued but remaineth for euer Psal. 125.1 Now if that be true of Mount Zion in this world which must needes bee taken either literally for the state of the visible Church which cannot be vtterly ouerthrowen or mystically for the state of Gods grace which in this world cannot totally finally be lost I say if this Mount Zion standeth fast and cannot be remoued how much more true iâ— it of the state of glory in heauen and of the triumphant Church and of heauenly Zion that it is so vnchangeable so durable so vnremoueable that it cannot be shaken but standeth fast for euer And in this respect well may the Apostle say here It hath a foundation which the holy Ghost in the Reuelation saith to haue 12. foundations Secondly the state of the Elect in heauen is not onely sure but euerlasting that is without end Psal. 37.18 the Inheritance of holy men is perpetuall And therfore S. Peter 1.1.4 saith that the inheritance reserued in heauen for vs is immortall not fading away It fades not away there is the vnchangeablenesse It is immortall there is the eternity of it And this is meant by hauing a foundation for in this world so much the longer doth any thing endure as the foundation is stronger Therefore seeing the heauenly city hath such a foundation no maruell though it indure for euer Now put these two together and they shew the perfect excellency of that city which is both vnchangeable and eternall Where we learne the great difference betwixt the state of that world and this present world wherin we liue in the body For what is there in this world so excellent so pâ—etious so costly so artificiall but is subiect both to alteration and in the ende to dissolution The longest day hath his night and the longest life endeth in death after many miseries and tossings the longest Empires and mightiest Monarchies had their period after many mutations the stateliest and strongest cities ended in ruine after many ciuill broiles massacres and other miseries So that no glory no strength no happinesse nothing at all is there in this world that is either constant or perpetuall but subiect to vtter dissolution in the end and in the meane time to pittifull alterations So weake a foundation hath this world and the best things in it But contrariwise the glory of heauen hath such a foundation as it is both vnchaâ—geable and eternall The consideration of this difference hath manifold profitable vse First we may see how reasonable the counsell of the Apostle is 1. Tim 6. â—7 Charge them that are rich in this world that they be not high minded and put not their trust in vncertaine riches but in the liuing God For what a misery and vanity is it to trust in that that is vncertaine and therefore will deceiue them The Apostle tells them what to doe namely Doe good and be rich in good works and be ready to distribute laying vp in store for themselues a good foundatioÌ„ against the time to come that they may obtain eternal life that is that they so speÌ„d their riches in holines charity that they may 〈◊〉 the ende attaine heauen which is the Citie that hath a foundation and who would not spend riches which are so vncertaine for heauen which is so certaine a glory Secondly this must teach vs to followe the Counsell of Christ Iesus Math. 6.19.20 Lay not vp for your selues treasures on earth where moth and canker corrupt theeues steale but in heauen where is neither canker moth theefe nor any other corruption Euery man naturally must haue his treasure and that is it whereon hee sets his heart now that is vnworthy of a mans heart which will bee lost wee knowe not how soone But let vs make heauen our treasure the glory whereof is both eternall and vnchangeable Againe seeing nothing here is certaine wee must learne to seeke sound comfort where it may be had Seeke it in this world and it will faile
of the Iewes nation whose faith is here remembred Shee was the wife of Abraham the grand Patriarch of the Age betwixt the Flood and the giuing of the Lawe And of her we read this storie amongst other Gen. 18.13 God by his Angel appearing to her husband and her made a promise that within the yeare they should haue a sonne both heard it and both laughed to heare it Abraham in ioy and admiration and therefore was not reproued shee in doubtfulnesse and a conceipt of almost impossibilitie and was for it sharpely reprooued of the Angel Yet behold this Sarah that eueÌ„ now laughed to heare such a promise as beeing a fond conceipt and meere impossible yet afterward beleeueth and in so good a measure as her faith is here registred to all posterities In her example we may learne a good lesson It was a bad thing in Sarah to laugh at Gods word though it seemed neuer so high aboue her conceipt But it was good commendable that shee correcteth her fault and testifieth her amendment by beleeuing Wee all followe Sarahs fault but fewe her repentance Many in our Church are mockers of our religion and of the Ministers and professors thereof and all religion that standeth not with their humours is no more regarded of them than toyes or deuises and they are counted fooles or hypocrites that thinke otherwise But alas these men know not how vile a sinne they commit while they laugh at Gods word For if her fault was such who laughed at that that seemed to her almost impossible and yet without any profanenesse what shal become of them that out of their carnalitie and fleshly profanenesse do make but a sport at all Gods ordinances promises and commandements and at all religion more than serueth their owne turne Let such men be warned to cease mocking and lay aside reuiling of others and begin in soberly and seriously to beleeue else they will finde it sharpe kicking against the pricke and dangerous playing with edge-tooles Furthermore Sarah that laughed in doubting yet withall beleeues This teacheth vs that true faith is ioyned alwayes with doubting in all Gods children If any obiect that followeth not here for she first doubted and then beleeued when she doubted she beleeued not and when she beleeued she doubted not I answere It is not so but the contrary as I will proue For Sarah was no Infidell vtterly to denie and gaine-say Gods word when shee heard it but onely finding it in all reason impossible shee therefore presently yeelded not to it but laughed at it as a matter past ordinary course yet withall she regarded who spake it namely God and therefore forthwith iudged it possible with God though impossible in reason and so at last constantly beleeued it yet stil her reason gaine-saying it so that she neuer doubted so but that she in some part beleeued it And when she beleeued it most stedfastly yet shee something doubted of it reason saide it could not be faith saide it might be Therefore as when reason ouer-ruling yet shee had some sparkes of faith So when her faith was predominant there remained some reliques of doubting for as reason cannot ouerthrowe true faith so the best faith in this world cannot fully vanquish reason This is the doctrine of Gods word Mark 9.24 Iesus bidding the father of the childe possessed to beleeue and then his childe should be dispossessed he answered crying with teares Lord I beleeue helpe my vnbeliefe There is faith and vnbeliefe in one soule at one time in one action vpon one obiect and what is vnbeliefe but doubting or worse And Christ often reproueth his Disciples for their doubting and calls them O ye of little faith and yet all know that that they then had true faith yea S. Peter himselfe most famous for his faith is reproued in the same words O thou of litle faith wherefore didst thou doubt He had a little faith therefore some faith a little faith therefore much doubting therefore it is apparant a man may haue in his soule at once both faith and doubting yea commonly we haue a graine of mustard-seede or a mite of faith and a mountaine of doubting The vse of â—his doctrine First discouereth the nakednesse of many professing themselues Christians who care not how they liue yet say they beleeue in Christ and looke to be saued by him Aske how they know it they answer they know no other Aske when they began they say they did euer so Aske if they doubt they answere they would be ashamed so to doe But alas heere is nothing but ignorance and presumption Our religion can neuer be disgraced by such men for they haue it not they knowe it not for if they did they would shame to answere so These men haue no faith at all for where it is doubting doth alwaies shewe it selfe And hee that knowes hee beleeues knowes also hee doubts and the more hee beleeues the more hee knoweth and feeleth his doubting for where these two are they are alwaies opposite and shewe their contrary natures the one is the spirit the other is flesh and corruption And these saith the Apostle doe lust one against another Galath 5.17 He therefore that thinketh he is wholly spirit and hath no flesh or â—orruption in him is nothing but corruption and he that imagineth he hath perfect faith and no doubting hath no faith at all in him but carnall presumption Secondly here is comfort to all such as haue faith grace and yet are daily troubled with temptations let not such be dismayed though they finde in themselues much doubting and diffidence For Sarah beleeued and yet she doubted yea notwithstanding all her doubting she beleeued so excellently as her faith is here made a patterne to all holy Maâ—rones for euer He therefore that is euen buffeted by Sathan with teÌ„ptations of doubting let not him be dismayed as though he had no faith but let him be assured his doubting doth not bewray it selfe but that faith makes the opposition and therefore let him striue with teares and prayers to God and say Lord I beleeue helpe thou my vnbeliefe Thus we see the person who Sarah but what is the action which she did It is implied in these words Through faith Sarah c. Her action is she beleeued This vertue of faith and this action of beleeuing is the matter of all this chapter These holy men and women had other holy vertues but their faith is that alone which is here commended Now particularly for Sarahs faith heere is one notable thing to be obâ—erued the very same word of God which she beleeued and for beleeuing wherof she is here registred at â—he same she also laughed but behold her faith is recorded her laughing is not her faith is coÌ„mended her fault silenced In which holy merciful practice of God we learn First that God accepteth true faith though it be attended with many infâ—â—mities As a King is content to giue a begger â—n almes
though hee receiue it with a hand shaking with the palsey So God is well pleased with our faith though diseased with infirmities and bestoweth grace on a beleeuing soule though shaken with many temptations In a word God accepteth soundnesse of faith though it be but small and more lookes at in his mercy a mans little faith then his many faults Hee will not breake the bruised reede nor quench the smoking flaxe Esay 42 3 When a man is broken in heart and deiected in soule in fight of his many sinnes and little grace God will not breake this bruised reede but will comfort and strengthen him And when any life of grace appeares in a manne as flaxe that smoketh but will not burne out God will not quench it but will rather kindle it and giue life vnto it Let this teach vs to take in good part the holy and honest endeuours of our brethren though they cannot doe so well as they would or should Let vs not exact too much and too hastily vpon them but expect in meeknesse the working of Gods grace and in the meane time thinke well of Sarahs faith though it be with laughing Secondly here we may learne that God rather obserues and regards good things in his children then their faults and imperfections he writes vp Sarahs faith he nameth not her laughing This is from the goodnesse of his nature being goodnesse it selfe and therefore most easily apprehendeth and takes notice of the least goodnesse where-euer hee findes it Thus should wee deale one with another what good thing we see in any man we should obserue commend it his faults we should not see but couer and omit them But the course is contrary the common table talke of the world is nothing but of mens faults and to rip vp their imperfections but if they haue neuer so many good properties we can burie them all or passe them ouer in silence This argueth the malice and the naughtinesse of our nature which being euill doth delight in nothing but euill and being corrupt feedes as doth the filthy horse-flie on nothing but corruption But let vs remember the practice of God and learne to conceale faults and vse our tongues to talke of the good things and vertues in our brethren So shall we resemble the Lord who though Sarah laughed not in a holy admiration but in vnbeliefe yet forasmuch as afterward shee beleeued God hath matched her with the notablest beleeuers and holiest men that haue beene in the world Thus much for the first point the person and her action she beleeued Now the second is what she beleeued included and necessarily implied in the last words of the verse she iudged him faithfull Which had promised The thing she beleeued was the word or promise of God Particularly his promise that shee should beare Isaac in her olde age of which promise and the circumstances of it we may reade Gen. 18.13 c. Here the onely question is By what faith she beleeued this And the answere is by true sauing faith and it is proued thus Abraham beleeued this promise by the faith that iustified him Rom. 4.10.11 But Abraham and Sarah beleeued it both by one faith therefore Sarah beleeued that promise by the faith that also iustified her Where we learne that sauing faith apprehendeth not onely the great promise of redemption by Christ but all other inferiour promises that depend vpon it For here wee see Abraham and Sarah take hold of the promise of a temporal blessing by the same faith whereby formerly they had laide holde on the promise of eternall saluation by the Messias so that the obiect of true faith is 1. Principall the promise of saluation by Christ. 2. Secondarie all inferiour promises annexed thereunto The maine promise is So God loued the world that he gaue his onely begotten Sonne to the end that whosoeuer beleeueth in him should not perish but haue eternall life Iohn 3.16 Now true faith first of all directly and plainly fastneth it selfe on this but after and with this on all other promises that concerne soule or body In the Lords prayer we are bid to pray for temporal blessings health peace competencie of wealth all other vnder the name of daily bread and we are bound to beleeue that God will giue them if wee aske in faith Neither is this faith constrained but free and voluntarie and on a good foundation For being perswaded that God accepteth vs in Christ for saluation we cannot but withall be perswaded that God will giue vs all things else needefull for vs. This wee heere note againe because wee are wrongfully charged by the Papists to hold that faith apprehendeth the promise of saluation alone But we passe it ouer for that we haue already spoken something of it Now followeth the third point namely the impediments of her faith in these words When she was past age The promise was to haue a childe She beleeued it Now against child-bearing there are two impediments 1. Barrennesse 2. Age. If one be aged or past the ordinarie time it is hard and vnlikely but if one be very aged and farre past it it is impossible shee should conceiue and beare a childe thus it stands in reason Besides though one be not past age yet if she be barren as some by secret reasons in nature are it is not to be expected she should conceiue Now both these lay in Sarahs way for here it is said she was past age and another place namely Gen. 16.1.2 saith she was barren But it may be obiected against Sarahs age that in the olde time they had children till they were of great age Eua had her sonne Sheth at 130. yeares olde Gen. 5.3 For Adam and Eue must needes be both of one age and after that Eue bore many sonnes and daughters Therfore it may seeme that Sarah was not past age at 90. yeares olde But we are to knowe that they who began to beare at that age liued eight or nine hundred yeares but Sarah liued after the floud when Ages were brought downe to 200. and for the most part to 100. yeares Abraham liued but 175. yeares and Sarah but 127. She therefore who liued 127. yeares and died an olde woman must needes be past age of child-bearing at 90. yeares olde And besides her age she was also barren by her naturall constitution as many are and haue beene and brought Abraham no children Yet vnto this woman comes a word from God Sarah shall beare a sonne And behold this aged and barren woman doth not obiect desperatly these her two hinderances the one whereof in reason is sufficient against childe-bearing but beyond all impediments and aboue reason beleeueth it shall be so resting and relying onely and wholly on Gods word for it The vse of which notable and faithfull practice so wonderful in a woman must teach vs to rest on Gods word promise though we haue no reason so to doe for example When we see our
words and promises God spake plainly and deceaued not Abraham and after at the time performed it So must we deale plainely and simply in our words and bargaines and thinke that to deceiue and ouer-reach by craftie words and double meanings and equiuocall phrases are not beseeming Christianity And we must make conscience of a lie else we are like the diuell and not God Also a Christian man must take heede what how and to whom he promiseth but hauing promised he must performe though it be losse or harme to himselfe if it be not wrong to God or to the Church or State Wrong to himselfe must not hinder him from performance Christian mens words must not be vaine they should be as good as bonds though I know it is lawfull and very conuenient in regard of mortality to take such kind of assurances Lastly Abraham had the promise his seed should bee so Gen. 15.8 And here we see it is so but he himself saw it not so that Abraham had the promise and we the performance So Adam had the promise of the Messias but wee see it performed The Patriarkes and Prophets the promise of the calling of the Gentiles but we see it performed See heere the glory of the Church vnder the New Testament aboue the olde This must teach vs to be so much better then they as God is better to vs then hee was to them and to excell them in faith and all other vertues of holinesse or else their faith and their holy obedience shall turne to our greater condemnation which haue had so farre greater cause to beleeue and obey God and so farre better means than they Which if it be so then alas what will become of them who come behinde them nay haue no care to followe them in their faith nor holinesse nor any duties of holy obedience Thus much for the Example of this holy womans faith and of the commendation thereof Now before he come to any more particular examples of faith the holy Ghost giues a generall commendation of the faith of all those ioyntly which are spoken of already VERSE 13. All these died in faith and receiued not the promises but saw them afarre off and beleeued them and receiued them thankefully and confessed that they were strangers and pilgrimes on the earth HItherto the Holy Ghost hath particularly commended the faith of diuers holy beleeuers Now from this verse to the 17. hee doth generally commend the faith of Abraham Sarah Isaac and Iaacob together yet not so much their faith as the durance and constancy of their faith Particularly the points are two 1. Is laid downe their constancy and continuance All these died in faith 2. That constancy is set fourth by foure effects 1. They receiued not the promises but saw them afarre off 2. They beleeued them 3. Receiued them thankefully 4. Professed themselues strangers and pilgrimes on the earth The first point touching these beleeuers is that as they begun so they held on as they liued so they died in faith All these died in faith The trueth of the matter in the words may be referred to all afore going sauing Enoch who died not yet he continued also constant in his faith and in that faith was taken vp but as for Abel and Noah they died in faith Yet I take it that principally and directly the holy Ghost intended no more than these foure I named and my reason is because the particular effects in this verse and the points whereby this their constaÌ„cy is amplified in the three verses followwing adoe all agree especially with these foure and not so properly with Abel or Noah so that I take he meaneth by all these all these men that liued in the second world since the flood All these died in faith that is in assurance that the promises made vnto them should bee performed in Gods good time These promises were principally these two 1. Saluation by the Messias 2. The possession of the Land of Canaan In this faith they died that is they held it through all asâ—aults and temptations to the contrary euen to the last gaspe and died therein In this their practice is commended vnto vs a most worthy lesson of Christianitie namely that wee must so liue that we may die in faith Many say they liue in faith and it is well if they doe so but the maine point is to die in faith There is none so ill but howsoeuer he liues yet hee would die well If hee would die well hee must die in faith For miserable is the death that is without faith And herein faith and hope differ from other graces of God Loue ioy zeale holinesse and all other graces are imperfect here and are perfected in heauen but faith and hope are perfected at our deaths they are not in the other world for there is nothing then to be beleeued nor hoped for seeing we then doe inioy all things but as they are begunne in our life at our regeneration so they be made perfect when wee die and they shine most gloriously in the last and greatest combate of all which is at the houre of death So that the death of a Christian which is the gate to glory is to die in faith Besides as life leaues vs death finds vs and as death leaues vs the last iudgement finds vs and as it leaues vs so wee continue for euer and euer without recouerie or alteration Now to die in faith is to die in an assured estate of glory and happinesse which is that that euery man desireth therfore as we all desire it so let vs die in faith and we shal attaine vnto it Saint Paul tels vs 1. Corinth 15.55 Death is a terrible serpent for he hath a poisoned sting Now when we die we are to encounter with this hideous and fearefull serpent He is fearefull euery way but especially for his sting that sting is our sinne and this sting is not taken away nor the force of it quenched but by true faith which quencheth all the fierie darts of the diuell Ephes. 6. If therefore wee would bee able to encounter with this great enemie in the conquering of whom who stands our happinesse and by whom to be conquered is our eternall miserie wee must then so arme our selues with faith that wee may die in faith for hee that dieth in faith that faith of his kils his sinnes and conquers death but he that dieth without faith death and sin seize on him and his sinnes liue for euer and his miserie by them Now if we would die in faith we must liue in faith else it is not to be expected For so these holy Patriarchs liued long in this faith wherein they died For their holy liues shewed plainely that they liued in that faith which the Apostle saith doth purifie our hearts Act. 15.9 Now if wee would liue in true faith the meanes to attaine it set downe by Gods word are these First wee must labour to get knowledge of
wish themselues to be Dogges Toades or Serpents rather then men and women and yet though they would be glad of that exchange of state they shall neuer compasse it but shall remaine woefull men and women for euermore because that once they made so profane a choise when the path of life was set before them they chose the way of death rather then of life and therefore when they would desire death they shall not haue it but shall liue a life more bitter for euer then any death in the greatest pangs Thus wee see in generall their choise was of the better Particularly the Text addeth That is an heauenly In which words is laid downe the last and chiefe point in this reason to wit that the Patriarchs desired a better Country then the Land of Canaan and that was an heauenly Country euen heauen it selfe the proofe whereof is principally intended in this place Now whereas the Patriarchs being our fore-fathers in faith and patternes whom we must followe did desire heauen by their example euery one of vs is taught the same duty to aime at another and a better Country then that in which we liue euen at the kingdome of heauen and not to thinke that this world is the Country we are borne for This better Country we must all seeke for whatsoeuer we be high and lowe young and olde learned and vnlearned if we will followe these godly Patriarchs And this wee must doe not at death onely seeking this world all our life long for that is to despise heauen but euen in the time of our youth strength of our daies must we set our hearts on heauen endeauouring so to vse this world and the things thereof that when we die we may come to heauen that blessed countrie which we desired and sought for in our liues And to perswade vs hereunto consider the reasons following First worldly wisdome teacheth this If a man dwell on his owne land and in his owne house he is carelesse But if in another mans house whereof hee hath no lease but contrariwise is certaine to be put out hee knoweth not when this man wil in time prouide himselfe of another that so he may remooue into it and not be destitute and if it be within his power he will prouide a better that so he may not remooue for the worse Beholde while wee liue in this world our bodies are tents and tabernacles wherein our soules doe dwell for a time and besides this time is vncertaine for there is no man that can say certainly he shall liue to the next houre Therefore we must euery one of vs prouide for himselfe a dwelling place in heauen where we may abide for euer in all blessednesse Again consider the state of all sorts of men in the world for sinne Atheisme and profanenesse abound euery where the blaspheming of Gods holy name and the breaking of his Sabbath besides daily sinnes against the second table Now all these crie continually for vengeance and for Gods iudgements to be inflicted vpon vs and we know not how God will deale with vs for owne sinnes whether he will take from vs our goods and good name our health friends or life it selfe and therefore it standeth vs in hand to prouide for our selues a resting place wherein we may abide for euer after this fraile life full of misery is ended Thirdly if we shall not doe this marke what followeth this and no other is our estate By nature wee are the children of wrath and of the deuill and by our manifolde sinnes we haue made our ease farre worse Now what is due vnto vs for this corruption and for these transgressions Surely not heauen but another place euen the contrary the place of eternall woe and destruction the bottomlesse pit of hell Now if this be our due by nature then let not sinne nor Sathan deceiue vs perswading vs that wee may come to heauen and still continue in the state of our corrupt nature but let vs labour by all meanes to eschew this place which is due vnto vs by nature that thorough the gift of faith in Christ we may come to the heauēly citie which these godly Patriarchs so seriously soght for But if we remaine in our sinnes and so die we are sure to goe to the place of destruction and there to remaine in woe and torments with the diuell and his angels for euermore so that it stands vs in hand to vse all good meanes to come to heauen or else our case will be the most miserable of all creatures for perdition and destruction will bee our portion world without ende This must awake and stirre vp our dead and drowsie hearts that are so besotted with sinne that though wee heare yet wee neither learne nor practice In worldly things we can take care and paines but if we will doe any thing for our owne euerlasting good let vs labour by all meanes to come to heauen for if wee misse of that citie it had beene good for vs we had neuer beene borne or that we had beene the vilest creatures in the world rather than men For when the vnreasonable creatures die there is an ende of all their miserie but if we die and be not prepared for that place our death will be vnto vs the beginning of all woe and miserie Wherefore God is not ashamed of them to be called 〈◊〉 their God for hee hath prepared for them a citie In these words is laid downe a second reason whereby is prooued that these Patriarchs died in the faith seeking their countrie in heauen The reason is drawen from the testimony of God himselfe recorded by Moses in the booke of Exodus where God saith He is the God of their Fathers the God of Abraham Isaac and Iacob Exodus 3.16 The exposition Wherefore that is that this might appeare and be euident that these Patriarchs died in the faith and sought this Country of heauen God was cōtent to vouchsafe grant vnto them this fauour to be called their God Was not ashamed To be or not to be ashamed of one properly belongs to men and it cannot be affirmed properly of God that hee is ashamed or blusheth as the word signifieth but the meaning is that God vouchsafed vnto them this fauour and shewed them this honour and dignity Quest. What was this honour and dignity which he shewed vnto them Answer To be called their God By which is meant thus much that God accepted them in his mercy to be such with whom hee would make his couenant of saluation and not with them alone but with their seed after them Secondly that he chose them to make the couenant in their names for all the rest Thirdly he vouchsafed them a speciall and extraordinary fauour euen that himself would beare their names they should beare his making his glorious name renowmed to the worlds end by this title The God of Abraham Isaac Iacob Hereupon the reason is framed thus
not for himselfe but for our sakes Now further God tempteth men three waies first by Iudgements and Calamities in this world so the Lord saith to the Israelites Deut. 8.2 Thou shalt remember all the way which the Lord thy God ledde thee this fortie years in the wildernesse for to humble thee for to prooue and to know what is in thy heart That iourney might haue beene gone in forty daies but God did lead them in it forty yeares to prooue and trie by this vnwoonted calamity whether they would obey him or not So likewise God suffered false prophets and Dreamers of dreames to come among the people for this ende To prooue them and to know whether they loued the Lord their God with all their heart and with all their soule Deut. 13.3 Now this first kinde of temptations by outward Iudgements is most grieuous when the Lord laieth his own hand vpon his seruants so heauily as they shal thinke themselues to bee quite forsaken In this temptation was Dauid as we may reade at large Psal. the 6 and Psal. 38 and Iob being afflicted not onely outwardly in body but inwardly in minde crieth out that the arrowes of the Almighty were in him Iob 6.4 and through the whole chapter hee bewaileth his grieuous estate by reason of this temptation Secondly God tempteth his seruants by withdrawing his graces from them and by forsaking them in part and this kinde of temptation is as grieuous as the former herewith was good King Hezekias tempted for as wee may reade God left him to a sinne of vaine glory and the end was to try him and to proue all that was in his heart 2. Chron. 32.31 Thirdly God tempteth his seruants by giuing vnto them some strange and extraordinarie commaundement As in the Gospell when the young man came to our Sauiour Christ and asked him what good thing hee might doe to haue eternall life Math. 19.16 Christ biddeth him goe and sell all that he had and giue to the poore This commaundement had this vse to be a commaundement of triall vnto the young man whereby God would proue what was in his heart that the same might be manifest both to himselfe vnto others And vnder this kinde we must comprehend this temptation of Abraham for when God said Abraham offer vp thy sonne in sacrifice it was not a commaundement requiring actuall obedience for GOD meant not that Abraham should kill his sonne but onely of triall to see what he would doe And these are Gods temptations whereby he proueth his seruants Yet farther the temptations of God whereby he tempteth his children haue two ends 1. they serue to disclose and make euident the graces of God that be hidden in the hearts of his seruants so S. Iames saith My brethren count it exceeding great ioy when ye fall into diuers tentations Iames 1.2 The reason followeth Knowing that the triall of your faith bringeth forth patience verse 3. Where we see this end of temptation set down To manifest the gift of patience wrought in the heart And Saint Peter saith to the Church of God That they were in heauinesse through manifolde tentations that the triall of their faith being much more precious then golde that perisheth though it be tried with fire might be found vnto their praise and honour and glory at the appearing of the Lord Iesu 1. Peter 1.6.7 Where temptations haue this vse to make manifest the soundnesse of mens faith in GOD as the fire doth proue the golde to be good and precious So in this place The temptation of Abraham serueth for this end to make manifest his notable faith and obedience vnto GOD with a reuerend feare of his Maiestie as the Lord himselfe testifieth saying Now I knowe that thou fearest God seeing for my sake thou hast not spared thine onely sonne Genesis 22.12 Meaning this Now I haue made thy faith and loue and feare of mee so manifest that all the worlde may see it and speake of it Secondly Gods temptations serue to manifest hidden sinnes and corruptions partly to a mans owne selfe and partly to the world And for this end God tempted Hezekias For being recouered of his sicknesse after that the King of Ashur his great enemie was vanquished especially when the Embassadours of the King of Babell came to enquire of the wonders which were done in the Land God left him that hee might see his sinnes and the corruptions of his nature as pride and vaine-glory wherewith hee was puffed vp at the comming of the Embassadours to him And thus hee who little thought that pride and vaine-glory could haue taken such holde on him perceiuing how his heart was lift vp in him was doubtlesse much humbled at the sight of this his so great corruption for when the Prophet came vnto him he submitted himselfe to the word of reproofe Isay 39.8 First wheras Abraham the seruant of God was tempted that is was prooued and tried by God himselfe Here wee are taught that if we perswade our selues to be the seruāts of God as Abraham was then wee must looke to haue temptations at Gods owne hand for his example is a patterne for vs and therefore in him wee must see that which we must looke to haue for it could not be needfull for Abraham but it may be also needfull to vs. In regard wherof Saint Peter counteth it as a thing necessarie that men should fall into sundry temptations that the triall of their faith might be vnto their praise So that in this life we must looke for triall and the more glorious our faith is and the more like to our father Abrahams the more trialls shall we vndergoe Againe seeing we must be tried therefore euery one of vs must labour for soundnesse of grace in our hearts as of faith repentance hope and of the loue of God though they be but little in measure for we must come to triall it must appeare whether wee be hotte or colde Now if we haue not soundnesse of grace in vs in the time of triall then looke as drosse consumeth in the fire when as golde commeth out more cleere so shall hypocrisie formalitie and all temporizing profession come to nothing in the middest of tentation when sound grace and a good conscience shall passe through and shine more pure and perfect after than before Thirdly considering wee are to looke for trials and temptations from God therefore we must be carefull to remember and practice that counsell of Christ to his Disciples before his passion Watch and pray that yee enter not into temptation Math. 26.41 And because they were carelesse in practicing this dutie therefore they fell into temptation especially Peter fell most grieuously by denying his master Wee must perswade our selues that the same commandement is giuen to vs for God will prooue vs by temptations to make manifest the corruptions that bee in our hearts wee therefore considering our owne estate must pray for Gods assisting and strengthning grace
that when temptations shal come we may be found sound and stedfast in the triall Thus much of the nature of Abrahams temptation now followe the circumstances to be considered therein And first of the time when Abraham was tempted Hereof we may reade Genesis 22.1 After these things saith Moses God did proue Abraham The wordes will admit a double reference But this I take to be most proper and fitte for that place to wit that after God had made most excellent promises vnto Abraham and giuen him most wonderfull blessinges and priuiledges then hee tempted him Hence we learne this notable lesson That those people in Gods Church which receiue from God more graces then others must look for more tentations This we shal see to be true in Christ Iesus the head of the Church for when hee was Baptized and had receiued the holy Ghost Matthew 3 in the forme of a Doue and had this voyce of GOD the Father pronounced vpon him that he was his well-beloued sonne in whom hee was well pleased then presently followeth this that hee was led into the wildernesse to be tempted of the diuell Matthew 4.1 Luke 4.1 being full of the holy Ghost as Luke saith So likewise when God had testified of Iob that hee was an vpright and iust man one that feared God and eschewed euill Iob 1.8 then Satan tooke occasion thereby to tempt him as in all the whole course of that booke wee may plainely see wherein are set downe most wonderfull temptations and trialls wherby hee was prooued So Iacob must wrestle with the Angell Genesis 32.24.28 and by the power of GOD ouercome GOD himselfe This was a notable prerogatiue To preuaile with the Lord but yet he must preuaile with his foile Verse 31 and at the same time and euer after drawe one of his legges after him euen to his dying day Saint Paul was rapt vp into the third heauen into Paradise and heard words which cannot be spoken yea which are impossible for man to vtter yet least hee should be exalted out of measure through aboundance of reuelations there was giuen vnto him a pricke in the flesh the messenger of Satan to buffet him 2. Corinthians 12. Verse 7 God will honour him with reuelations but yet Satan shall haue leaue to buffet and beate him as it were blacke and blew In all which wee may see that to whom GOD vouchsafeth a a greater measure of grace to them hee appointeth singular trialls and temptations aboue other men And the reason is First because Gods graces doe better appeare in temptations then out of them as golde is best tried in the fire and thereby proued most pure and perfect Secondly temptations serue to abase the seruant of God and to bring him downe in his owne conceite that hee be not proude of those thinges that are in him or puffed vp with conceite that there is more in him then indeede there is This wee sawe in Paules example Hee was buffeted of Satan lest hee should be exalted with aboundance of Reuelations Wee may see a type heereof in worldly affaires The best shippe that floateth on the Sea when it carieth in it most precious Iewels is ballaced with grauell or sand to make it sinke into the water and so sayle more surely least floating too high it should be vnstable euen so dealeth the Lord with his seruants when hee hath giuen them a good measure of his graces then doth hee also lay temptations vpon them to humble them lest they should be puffed vp in themselues The second circumstance to bee considered in this temptation is the greatnesse thereof It was the greatest that euer was for aught we reade of That God should commaund him to kill his owne sonne For if God had tolde Abraham that his sonne Isaac must haue died it would haue beene verie grieuous and sorrowfull newes vnto him and yet more grieuous if hee had tolde him that hee should haue died a bloudy death But yet this was most grieuous of all that Abraham himselfe with his owne hand should sacrifice his owne sonne nay his onely sonne and that which is more hee must kill his onely childe in whom the promise was made that in him should his seede be called this must needes be a great wound vnto his heart and yet to augment his griefe hee must not doe it presently nor where he would but goe three dayes iourney in the wildernesse During which time Satan vndoubtedly wrought mightily vpon his naturall affections to disswade him from obedience which could not chuse but be farre more greeuous vnto his soule Out of the greeuousnesse of this temptation wee may learne this lesson that GOD in tempting a man doth sometime proceede thus farre Not onely to crosse his sinnes and corruptions but euen to bring him to nothing in regard of humane reason and naturall affections For this commaundement Abraham kill thy sonne might haue made Abraham if hee had consulted with flesh and bloud euen distracted in himselfe and without reason not knowing which way to turne himselfe And accordingly let all GODS children especially such as haue the greatest graces looke for such temptations as shall lay their humane reason sâ—at vpon the ground and bring them to this point euen vtterly to denie themselues The third Circumstance in this Temptation is this What Abraham did when hee was tempted the Text telleth vs that by faith hee offered vp Isaac being tempted Abraham being thus tempted whether hee would obay GODS Commaundement or not obayes GOD in offering vp his soone and yet layes holde vpon Gods promise made in him For wee must knowe that Abraham had a promise of blessing in Isaac and being now commanded to kill Isaac he did not now cast off his hope and desperately thinke it could not be performed if this commandement were obeyed but by the great power of faith he both obeyes the commandement and yet still beleeues the promise For so saith the text By faith he offered vp Isaac Therefore in the very action of killing Isaac hee beleeued the promise that Isaac should liue And this was the excellency of Abrahams faith For if God should with his owne voyce bidde a man kill his sonne it may be some would be found that would doe it but to doe it and still to beleeue a contrary promise made before betokeneth the vertue of an admirable faith In this circumstance we may learne a good instruction to wit in all temptations that befall vs still to hold fast the promises of God Thogh in the diuels purpose they tend to the loosening of our holde and in all common reason we haue good cause to let them goe yet for all that wee must neuer let goe but still hold the promise fast and rather let goe all reason in the world than Gods promise And this is not onely true faith but euen the excellency of faith For example Gods promise is Ioh. 3.16 God so loued the world that hee gaue his onely begotten
made vnto him in Christ then he reasoneth and striueth against temptation and layes the word as a shield vnto his soule to keepe out the fierie darts of Satan yea hee applies the same word to his owne soule as a corrosiue vnto corruption whereupon it is said that faith purifieth the heart Act. 15.9 How namely beside the applying of Christs blood it brings to memory Gods mercifull promises in Christ which stay a man from committing such things as would pollute and defile the heart And therefore is faith said to bee our victory ouer the world 1. Ioh. 5.4 because by applying to our soules Gods promises in Christ we doe not onely contemne the world in regard of Christ but also stand against the assaults thereof so that it is a most notable and excellent worke of faith Lastly obserue the circumstance of time when Ioseph made remembrance of their departing The text saith When he was dying Hereof wee haue spoken in the former verse yet this one thing may here againe bee well remembred Ioseph cals to mind the promises of God at his death which concerne the temporall deliuerance of his people we by his example when we are dying must learne to call to remembrance the gracious promises which God hath made vnto vs in Christ touching our eternall deliuerance from the spirituall bondage of the diuell Oh! great will bee the fruit hereof not onely for inward comfort to our own soules and ioy to such as loue vs but also we shall hereby giue a worthy euidence to the world that we haue bin sound in the faith wherein we shall leaue a good president to those that follow vs. The second fact of Iosephs faith is this He gaue commandement concerning his bones The meaning thereof is this that Ioseph lying on his death bed gaue a solemne charge to his brethren to haue speciall care how and where they buried him that his bones might not be lost but so preserued while they staied in Egypt that at their departure they might be carried into the land of Canaan there buried in the sepulchre of his fathers The causes why Ioseph gaue this commandement were these 1 Hereby to testifie vnto his brethren posterity that howsoeuer he liued a long time in the pompe and glory of Egypt yet his heart was neuer set thereon but hee had a greater delight and more esteemed to bee counted a true member of the Church of God than to be a noble prince in the Land of Egypt For if hee had loued and liked the pompe of Egypt hee would haue had his sepulchre among them but giuing commandement to the contrary it sheweth plainely that his heart was neuer set on that glory and pompe in which he liued By whose exāple we are taught that in vsing the world and the things therof we must not set our hearts on them but as the Apostle saith 1. Cor. 7.31 Vse them as though wee vsed them not still hauing our affections set on heauen which is our spirituall Canaan 2 Hereby Ioseph would testifie vnto his brethren what he esteemed his chiefe happinesse namely that in faith hope he was ioyned vnto his fathers and auncestors that beleeued in God and that hee was of their religion and looked for a resurrection and another life as they did And this he would haue knowen not only to his brethren and posteritie but to the Egyptians also among whom he liued 3 Ioseph hereby intended principally to confirme the faith of his brethren and posterity in Gods promise for enioying and possessing the Land of Canaan after his death and this was a notable way to strengthen their faith For when they should see or remember his corps it was vnto them as a liuely sermon to shew them plainely that howsoeuer they liued for a while in bondage in Egypt yet the day should shortly come wherein they should be set at libertie and brought as free-men into the land of Canaan And vndoubtedly Ioseph would therefore haue his bones kept among them that they might be a pledge vnto them of their deliuerance Yea note further the story saith Gen. 50.15 that Ioseph did not onely charge his brethren generally but bindes them by an oath to carry his bones hereby shewing that it was a matter of great weight which hee did inioyne them euen a signe and pledge of the truth of Gods promise in their deliuerance Whence we learne that it is a matter of great moment for euery Christian both carefully and reuerently to vse the sacraments which God hath giuen as pledges of his couenant of grace made with vs in Christ. For shall Ioseph cause his brethren and posteritie to sweare concerning his bones that so they might more reuerently regard that pledge and signe of their outward deliuerance And shall not we with all reuerence good conscience both esteeme and vse those holy pledges of our eternall deliuerance by Christ Iesus The Papists from this place would iustifie their practice in reseruing and honouring the Reliques of Saints Now by Reliques they meane the parts of the bodies of Saints departed as the head of Iohn Baptist the armes or bones of this or that Saint the milke of the virgin Mary and also the parts of the crosse whereon Christ suffered with such like Answ. First let vs knowe that their Reliques are nothing else but forged deuices of their owne and no true Reliques of Saints as by one instance may appeare For the parts and parcels of wood kept in Europe which they say are parts of the crosse whereon Christ died are so many that if they were all gathered together they would load a ship which shewes plainely that herein they vse notorious forgerie for it was no greater than a man may beare And the like is their behauiour in the rest Secondly the keeping of Iosephs bones was for a good ende and purpose namely to testifie his owne faith and to confirme theirs in beleeuing Gods promise for their deliuerance out of the bondage of Egypt but their Reliques serue rather to extinguish faith in Christ than to confirme it for they nourish men in fond deuices and foul superstitions and not in the truth of Gods promises Thirdly we doe not read in all the Bible that Iosephs bones were euer worshipped and therefore from this place they haue no ground whereon to build their superstitious worshipping of Reliques And thus much of the example of Iosephs faith Moses Faith VERSE 23. By faith Moses when he was borne was hid three moneths of his parents because they saw he was a proper childe neither feared they the kings commandement IN this verse the holy Ghost proceedeth further and setteth downe vnto vs a notable and worthy example of the faith of Moses parents If we would see the history at large we must read the 2. Chapter of Exodus of which these words are an abbridgement or briefe Epitome Now here the faith of Moses parents is commended vnto vs by two notable
quite degenerate from that they ought to bee when they are babes in knowledge voide of spirituall wisdome Indeed we must grant that our aged persons are worldly wise hee must haue a cunning head and as wee say rise early that herein goes beyonde them But bring them to the booke of God and to giue a reason of their actions that they are done in faith herein they are meere babes and ignorant neither can they tell what it is to doe a thing in faith so as it may be acceptable to God Heerein many that are yong in yeares doe quite out-strippe them What would wee thinke or say of a childe that beeing set to a good schoole should still bee in the lowest forme though he had long continued at it Surely wee would iudge him either exceeding negligent or destitute of ordinary capacity Behold the Church of God is the schoole of Christ if a man haue liued long therein as twentie or fourtie yeares and yet be no wiser in religion than a yong child is it not a shame vnto him and shall wee not condemne him of great negligence Wherefore let all aged persons here learne their duty which is to growe to ripenesse in spirituall wisdome that so their age may be to them a crowne of glory beeing found in the way of righteousnesse Prou. 16.31 VERSE 25. And chose rather to suffer aduersities with the people of God than to enioy the pleasures of sinne for a season THe meaning of these words is this Moses cast with himselfe that if hee should yield to become heire to Pharaohs daughter he must liue with her and please her in all things and so altogether leaue Gods Church and people and gods holy religion which thing to doe he abhorred in his heart and withall hee must leaue and lose the eternall blessednesse of Gods children for the honours sinnefull pleasures of the Court which were but momentany These things considered hee chooseth rather to bee in affliction and misery with the people of God than vpon these conditions to liue in Pharaohs Court to becom his daughters sonne and heire And because this may seeme a strange choice the holy Ghost doth afterward render a reason hereof which is this Because Moses liked rather to inioy the prerogatiues of Gods Church though it were in misery than to enioy any honour in a wicked Court such as indeede Pharaohs was In this verse therefore wee are to note a second fruit of Moses faith to wit that hee preferred the fellowship and communion of Gods Saints before all other societies in the world The same also was Dauids practice Psal. 16.3 All my delight saith he is in the Saints that dwell on the earth This fruite of Moses faith doth discouer vnto vs a grieuous fault which raigneth in this age to wit the neglect and contempt of the communion and societie of Saints There is a societie and fellowship that is loued and magnified among vs but what manner of societie is that surely of such as giue themselues to drinking iesting scoffing riot mirth and gaming This is the common and generall good fellowship through which God is greatly dishonoured For most men set their delight therein and are neuer merry but in such company wherein indeede they delight themselues in their sensuality True it is men pleade that this good fellowship is a vertue But then was Moses farre ouer-seene for in Pharaohs Court he might haue had all kinde of such good fellowship and company yet hee likes it not but rather chooseth affliction and misery with the people of God then to enioy such fellowship in Pharaohs Court And as for the goodnesse of it it is neither so esteemed nor called by any but by them that call good euill and euill good We see Moses a man of wisedome and learning Acts 7.23 no childe but a man of xl yeares olde hates and abhorres this good fellowship as the worst estate in the world rather chusing the societie of a miserable and persecuted Church then the best of that fellowship which a Kings Court could yeeld Let vs therefore learne more wisedome out of his practice Some say this good fellowship is harmlesse and such men who thus merrily passe their times doe no such hurt as many others doe But I answere men are borne to doe good Againe to misspend time wealth and wit are not these euill harmfull both in themselues and in the example And which is worst of all it is no fellowship with God nor any part of the communion of Saints but rather a fellowship with Satan therefore let all that will like true Christians haue true comfort in that article of their Creede the communion of Saints esteeme the fellowship of good and holy men aboue all other For by this communion with Gods Saints a man reapes great profit when as the other brings to a man the ruine both of his body and soule By the societie of the godly wee are first made partakers of their giftes and holy graces and secondly of their prayers and the blessings of God vpon them which things if there were no other might moue vs to embrace this blessed society before all other And yet further by being of this society a man auoids many of Gods iudgments If there had beene ten righteous men in Sodome they had all beene spared from destruction Wherein we may see that they that cleaue to such as feare the Lord indeed neuer receiue harm by them but rather much good for for the elects sake it is that the world yet standeth and if they were gathered heauen and earth would go together but for the calling of the Elect the hand of God is yet staied Why then should not Moses example be our rule Aboue all worldly pleasure to reioice in the society of Gods Saints Thus much in generall Now in the particular words are many notable points of doctrine which wee will touch in their order And chose rather c. Marke heere a rare and strange choise as euer wee shall reade of There are two things propounded to Moses The first is honour and preferment in Pharaohs Court to be sonne and heire to Pharahs daughter wherewith hee might haue enioyed all earthly pleasures and delights The second is the miserable afflicted condition of GODs Church and people And of these two Moses must needes choose the one well what chooseth hee Surely hee refuseth the prerogatiues and dignitie that hee might haue had in Pharaohs Court and makes choise of the miserie and affliction of GODs people in aduersitie that so hee may enioy the priuiledges of GODs Church A wonderfull choise for which his faith is heere commended and hee renowmed to all posteritie The same choise hath GOD set before men in all ages In former times GOD set before Esau two things A messe of red broth and his birth-right but profane Esau chooseth the worser he forgoes his birth-right so he may haue the broth But farre worse
calling Eccles. 10.4 If the spirit of him that ruleth rise vp against thee leaue not thy place Secondly hence we may learne that Magistrates which are to gouerne the people ought to bee men of courage in performing the duties of their calling When too heauie a burden lay on Moses in iudging all the congregation himselfe Iethro his father in law bids him prouide among all the people men of courage fearing God to be Rulers Exod. 18.13 21. Now their courage must not bee a prowd hautinesse or an indiscreete crueltie but a godly boldnesse which may inable them to the duties of their calling without feare of man To this ende the Lord put of his spirit vpon the seuentie which were to rule with Moses Numb 11.17 Now the spirit of God is not a spirit of feare but of power and of loue of a sound minde 2. Tim. 1.7 Which shewes that in a Magistrate must be courage to call and if neede bee to compell others to the duties of their calling how great soeuer they be And it is a matter of great waight moment in Gods Church for the Minister may teach and speake as much as hee will or can yet vnlesse with the sword of the spirit there bee ioyned the temporall sword of the Magistrate to reforme mens liues and to keep them from open sinne against the law of God and to vrge them to the duties which the minister teacheth surely their teaching and preaching will be to small effect Lastly Moses went with courage out of Egypt This departure of his was a signe of our spiritual departing out of the Kingdome of darknesse for so Paul applieth it 1. Cor. 10. And therfore after Moses example we must with courage come euery day more and more out of the Kingdome of darknesse marching forward with couragious faith and heauenly boldnesse toward our blessed Canaan the glory of heauen wee must not leaue this to the last breath and then thinke to haue heauen gates ready open for vs but we must enter into Gods Kingdom in this life Looke as Moses by his faith did depart boldly out of Egypt so must wee in heart by faith depart out of the Kingdome of sinne This we shall doe when we vse meanes to establish the Kingdome of Christ Iesus in our hearts and doe forsake the workes of sinne and darknesse For looke where there is no departing from sinne there is no faith and therefore let vs shew our selues to haue true faith by departing more and more boldly and ioyfully out of the Kingdome of sinne and Satan that so it may appeare wee loue the light and hate darknesse And in this iourney let vs not feare any contrary commaundement nor the furious wrath of spirituall Pharaoh the diuell nor all the gates of hell for Christ Iesus is our guide Because a man might thinke at the first that it was a rash and desperate part in Moses thus boldly to take away the Israelites not regarding Pharaohs commandement therfore in the later part of the verse the holy Ghost setteth downe a reason that mooued Moses to doe so in these words For he endured or was couragious that is hee tooke heart to himselfe Why so Because he saw God that is inuisible That is he cast the eie of faith vpō God who had promised the euidence of his power and presence in their deliuerance So that it was the worke of Moses faith laying hold on the promise of Gods presence and protection from the rage of Pharaoh that made him thus confident and bold Hence wee learne that the true valour and manhood that was in Moses and is in all Gods children like vnto him is a gift of grace Among many gifts of the spirit powred vpon our Sauiour Christ the spirit of strength or courage is one Isay 11.2 And Iethroes counsell to Moses is notable this way he biddes him prouide for gouernours men of courage fearing God Exod. 18.21 Insinuating that true courage is alwaies ioyned with the feare of God and is a fruite of grace But some will say that many heathen men who neuer knewe the true God nor what the gifts of the spirit meant had that courage Answ. True it is they had courage indeed but it was nothing but a carnall boldnesse not worthy the name of courage beeing onely a shaddow of true fortitude arising from ambition pride and other fleshly humours whereas Moses his courage sprang from the grace of faith in the merciful promises of God made vnto him concerning his deliuerance safetie And indeede howsoeuer wicked men haue a notable shewe of diuers vertues yet in the triall they prooue but shaddowes for true valour and other vertues doe alwaies accompany regeneration As he that saw him that is inuisible Here is the cause that made Moses thus couragious and this will make any man bold if hee can be perswaded in his conscience of Gods speciall presence with him and of his prouidence and protection ouer him Here then obserue a singular fruite of faith it makes God who is indeed inuisible to be after a sort visible vnto vs. Moses by faith sawe him that is inuisible for by faith he was perswaded of Gods prouidence and speciall protection in the deliuerie of his people though Pharaoh should rage neuer so much So Enoch is said to haue walked with God because hee sawe him by the eie of faith in all his affaires And when Ioseph was allured to sin with his mistres what staied him surely the feare of God whom he saw by faith How can I doe this great wickednes saith Ioseph so sin against God As if he should say I am alwaies where God is present how then should I doe so wickedly God see it And the same is the state of all true beleeuers their faith makes the inuisible God to be after a sort visible vnto thē so as a faithfull man may say God is present with me and protecteth me Whereby we may see what little faith is in the world for few can truly say they see God which faith inables a man to do Yea most men care so litle to see God that he is farre from their very thoghts Many haue made meanes to see the diuell but where is hee that labours for such a measure of faith that he may see the inuisible God If wicked men run to Coniurers to see the diuell whom they shall once see to their sorrowe let vs labour for faith in the word and sacraments and this faith will make vs so to indure in all tribulation as though we sawe God Furthermore seeing Moses by faith endured as hee that saw God we learne that the seeing of God by faith takes away feare and giues spirituall boldnesse This is a point of speciall vse for naturally men are feareful some cannot endure the darke nor solitary places for feare of the diuel yea the shaking of a leaf or the crawling of a worme doth terrifie others Now howsoeuer some
Saul persecuted Dauid but his end was to kill himselfe with his own sword 1. Samuel 30.4 And Iesabell she persecutes the Prophets children of God but her end was this the dogs did eate her flesh The whole stock of the Herods were great enemies to Christ But their name was soone rooted out and Herod called Agrippa that slew Iames and persecuted Peter was eaten vp of wormes Many great Emperours in the primatiue Church were persecuters but they died desperatly And Iulian for one once a Christian died blaspheming Christ casting his bloud vp towards heauen cried Thou hast ouercome ô Galilean thou hast ouercome And to come neerer these times what reward from God the persecuters of the Church haue had we may reade in the booke of Acts monuments which was penned for that purpose And to come to these our daies the whole band of those that call thēselues leaguers in Fraunce Italy Spaine c. like the Tabernacles of Edom and the Ismaelites Moab and the Agarims c. Psal. 83.5 6 they vow the destruction persecution of Gods Church but yet Gods Church stands he so cōtriues the matter that they draw swords against thēselues slay poyson one another Herein doth God graciously make good his promise to his Church that the weapons made against her shal not prosper And Zachary 12.3 there is a prophecie of the Church in the new Testament the Lord saith He wil make Ierusalem that is his Church an heauy stone for all people that lift it vp shal be torn though all the people of the earth be gathered against it where the Prophet setteth down notably what shal be the condition of those that persecute Gods Church the more they persecute her the more they shall haue Gods hand against them to confound them Dan. 2.34 there is mention made of a stone hewen out of a rocke without hands which smote the image vpon the feete which were of yron clay brake them to peeces By that stone is meant the kingdom of Christ which shall dash in peeces the kingdomes of the earth which set themselues against Christ and his kingdome For Christ must raigne till hee haue put all his enemies vnder his feete so that destruction is the ende of the enemies of Gods Church For the hand of the Lord shall bee knowen among his seruants and his indignation against his enemies Isay 66.14 And thus much of the 2. circumstance Now in this whole fact of the Israelites passing thorough the red sea towards the Land of Canaan there is a notable thing signified namely Baptisme So Paul saith The Israelites were baptized vnto Moses in the sea 1. Cor. 10.2 Yet wee must remember it was not ordinary Baptisme but extraordinary neuer administred before and neuer shall be so again for ought we know The Minister of this Baptisme was Moses an extraordinary Minister as the Baptisme was extraordinary The outwarde signe was the red sea or rather the water of the redde sea The departing of the children of Israel out of Egypt thorough the redde sea signifieth the departing of the children of GOD out of the kingdome of darkenesse from the power of sin and Satan And the drowning of Pharaoh with all his hoste in the redde sea signified the subduing of the power of all spirituall enemies with the pardon and death of sinne which stands partly in the abolishing of sinne and partly in newnesse of life And to this alludeth the Prophet Micah saying He will subdue our iniquities and cast all their sinnes into the bottome of the sea Micah 7.19 As if he should say Looke as God subdued Pharaoh and all his hoste in the bottome of the sea so will he cast and put away the sinnes of his people From this we learne two points 1 That the Baptisme of infants hath warrāt in Gods word howsoeuer some mē be of a contrary opinion for here we see all the Israelites were baptized in the sea and among them no doubt were many children If it be said this baptisme was extraordinary and is no ground for ours Answ. True it was extraordinary for the manner but yet herein the matter and substance and the thing signified is ordinary and the end all one with ours and therefore the baptizing of infants in the red sea is some warrant for the baptisme of infants in the Church now adaies Secondly here we may learne another instruction As the Israelites went through the red sea as through a graue to the promised land of Canaan so we must know that the way to the spirituall Canaan euen the kingdome of heauen is by dying vnto sinne This is a speciall point to bee considered of euery one of vs we professe our selues to be Christians wee heare Gods word and receiue the sacraments which are the outward badges of Christians and we perswade our selues of life euerlasting after death wel if we would haue that to be the ende of our iourney then we must take the Lords plaine way in this life which is to die vnto all our sinnes So it is said they which are Christs haue crucified the flesh with the affections and lustes thereof where this duty is inioyned to euery Christian hee must crucifie the lusts and affections of the flesh and not liue in sinne For a man cannot walke in sinne and so runne the broad way to hell and yet waite for the kingdome of heauen these two will not stand together and therefore if we would walke worthy the calling of Christianitie wee must haue care that all our sins whether they bee of heart or life little or great new or olde may be mortified and abolished Many will for a time become ciuill and seeme to be religious especially when they are to receiue the Lords supper but when that time of the sacrament is past then they returne to their old custome in sinning againe wherby it appeares that their change was but in shew to blind the eies of men And doe we not each Sabbaoth professe our selues good Christians and seeme to glory in it by keeping this day with such solemnitie But alas as soone as that day is past many some euen this day runne into all ryot This is not Christianity this is not the way to heauen but if euer we thinke to come to Canaan we must kill and bury our sinnes we must die vnto them or else we shal neuer come to the ende of Christianity namely eternall life And thus much of this circumstance and also of the example it selfe Iosuahs Faith VERSE 30. By faith the walls of Iericho fel down after they were compassed about seuen daies FRom the beginning of this chapter to this 30. verse we haue heard two sorts of examples of faith the first of beleeuers from the beginnning of the world to the flood The second of such as were from the time of the floode to the giuing of the Lawe in Mount Sina and of both these we haue
hitherto intreated Now here and sâ— forward to the end of this chapter is set downe a third order of examples of faith namely of such as liued from the time of the giuing of the Law to the time of the raigne of the Maccabees This 30. verse containes the first example of this ranke namely the example of Iosuahs faith of those that went with him into Canaan And their faith is commended vnto vs by a notable fact of theirs the causing to fall the walls of Iericho the History whereof we may reade at large Iosuah 6. The summe of it is this Whereas the Israelites came vnto Canaan and could not enter into the Land by reason of the strength of Iericho by which they must needs passe nor could win it by reason of the huge walls of Iericho the Lord promiseth to deliuer Iericho into their hands onely the people must doe this they must compasse-about the walls seauen daies carie the Arke of the Lord with them sounding with Rammes hornes and showte and so the walls should fall downe Now the Lord hauing made this promise vnto them the Israelites and specially Iosuah obey his commaundement and beleeue his promise and thus doing by faith the walls of Iericho fell downe after they were compassed-about seauen doyes Indeed the power of GOD was the principall cause of this ruine of the walls but yet because vpon their beleeuing GOD shewed this power therefore is the downfall of them ascribed to their faith Here are many notable points to be learned 1. Whereas the Text saith By faith the walls of Iericho fell downe wee may obserue the wondeâ—full power of true faith Iosuah and the Israelites beleeued Gods promises that hee would ouerturne the walls of Iericho and as they beleeued so it came to passe So our Sauiour Christ saith Matthew 17.20 If a man had but as much faith as a graine of mustard-seed he shall say vnto the mountaine remooue hence and it shall remoue and nothing shall be vnpossible vnto him signifying that by the power of true faith such things as are impossible to mans reason shall be brought to passe if God haue promised them as we see in this place the mighty walls of Iericho fall downe by faith which to mans reason is impossible So the Lord promised to Abraham That he should be the Father of many Nations yea that all the Nations of the earth should be blessed in him This was strange but Abraham beleeued it and as hee beleeued so it came to passe for many Nations descended from him and after the time of Christes ascension when all the Nations of the world were called to the light of the Gospell they were blessed in Christ the promised Seede of Abraham and therefore is hee called the Father of the faithfull in all Nations And to come vnto our selues To miserable men it may seeme a strange thing that the power of the diuell and the strength of the flesh should be ouercome in vs yet let a man beleeue this promise of God God so loued the world that hee gaue his onely begotten sonne that who so beleeued in him should not perish but haue euerlasting life Iohn 3.16 I say let him beleeue this effectually and hee shall finde by faith the Kingdome of sinne Satan in his heart and conscience weakned euery day more and more And therefore S. Iohn saith not without cause This is the victorie that ouercommeth the world euen our faith 1. Iohn 5.4 2. Here obserue that among the causes of the change ouerthrowe of Townes Cities Kingdomes this is one namely faith in Gods promises Many men haue written of the change of Kingdoms do giue diuers reasons therof But most of them omit the principall and that is faith by vertue whereof many times Kingdomes and Townes are brought to ruine and ouerthrow God promised to Abraham to his seed that he would giue theÌ„ the land of Canaan for their inheritance now they beleeued this promise heere wee see it comes to passe as they beleeued Iericho by faith is ouerturned the rest of their Cities the people of CanaaÌ„ dispossessed So that we see faith in Gods promises is a means to Gods people to ouerturn cities kingdoms that are enemies to Christ and to his Gospell God hath made a promise vnto his Church that the whore of Babylon Reuel 18.2 that is the Kingdome of Antichrist shall flourish for a while but after it shall be destroyed yea such a ruine shall come vnto it that the Kings of the earth and all great men and Marchants shall bewaile the destruction thereof Now this promise being receiued by faith and beleeued of Gods Church shall vndoubtedly come to passe It is in some part verified already for we see some Kingdomes and people haue renounced the cursed Doctrine and tyrannie of Rome and many Christian Princes haue alreadie shaken off the Popes yoke yea and this promise shall come to passe daily more and more Let all the Kings of that sort doe what they can and let the people set themselues neuer so much against Gods Church yet Babylon shal downe for God hath promised so to his Church and his Church beleeueth the same and therefore by their faith it shall be brought to passe in despite of the diuell Thirdly here we learne that when any City Towne or Kingdome is to make warre either in defence of themselues or in lawfull assault vpon their enemies a speciall meanes for good successe heerein is true faith Christian policie is a commendable thing in this case but if policy be seuered from faith it is nothing Faith in Gods promises of protection and assistance doth farre surpasse all worldly wisedome And therefore good King Iehosaphat when he was to fight against the huge Armies of the Moabites and Ammonites giues this counsell to his people 2 Chron. 20.20 Put your trust in the Lord your God and ye shall be assured Beleeue his Prophets and ye shall prosper giuing a most notable instruction and shewing that the best help for our defence is faith in God whereby we rest vpon his word and promise that hee will helpe vs yet this taketh not away the vse of meanes but it giues the blessing and efficacie vnto them Faith wee knowe is called a shield among the spiritual armour of God whereby a man awards the blowes of Satan and though that be the principal vertue of it yet is it also a notable shield to defend men euen against their outward visible enemies a most strong engine aginst theÌ„ to work their ouerthrow Hence Dauid saith He will not be afraid for tenne thousand of the people that should beset him round about They therefore that would defend themselues against their enemies yea and ouercome them in lawful assault must embrace obay true religion with Christian policy ioyn faith in Gods promises for by faith we make God our Captain throgh him we shal do
kill a man not presently but a weeke or a moneth or a quarter of a yeare after as appeares by the confession of those that haue giuen themselues to studie and practice such hurtful deuises And it is worth the marking that the principall inuentors and practicers of such hurtfull inuentions haue been of the Romish religion The second circumstance to be obserued is the Time of this exploite It was not on any of the first sixe daies but on the seuenth and that after they had that day compassed the citie about seuen times then when the Priests blew the trumpets and all the people showted as Iosuah bade them the walles of Iericho fell downe for this was the time which God had appointed for this exploit The reason why God appointed seuen daies and seuen times cōpassing on the seuenth day is not reuealed vnto vs in the word of God and therefore wee may not curiously prie into it nor yet as some doe hence gather that seuen is a perfect number But from the consideration of the very time wherein the walles fell downe wee may learne this that if we would haue God to accomplish his promises vnto vs we must waite for that time season which he hath appointed we must not thinke that God wil accomplish them when we appoint But we must beleeue Gods promise and also waite his good leisure and then will it come to passe The Israelites compassed about Iericho one day and the walles neuer stirre yea they doe so sixe daies together and sixe times more on the seuenth day yet they stand fast The reason is Because Gods appointed time was not yet come But on the seuenth day when they had compassed them about the seuenth time all the people gaue vp the showt then they fel down because that was the particular set time wherein God would accomplish his promise Further whereas they compasse about the walles seuen daies together it must needes be that they went about them on the Sabbaoth day for that was one of the seuen Now here a doubt ariseth for this was a seruile worke vpon the Sabbaoth contrary to Gods commandement which inioyned so strict a rest vpon the Sabbaoth day that they might not kindle a fire thereon how then could they lawfully compasse the city on the Sabbaoth day Answ. All Gods commandements in the morall lawe must be vnderstood with this exception Thou shalt doe thus and thus vnlesse I the Lord command thee otherwise for God is an absolute Lord and so aboue the Lawe and therefore may lawfully commaund that which the Lawe forbiddeth In the second commandement he saith Thou shalt not make to thy selfe any grauen image c. And yet Moses by Gods speciall appointment set vp a brasen serpent which was a figure of Christ. Vpon such a speciall command Abraham lawfully offers to kill Isaac the Israelites at their departure spoyle and robbe the Egyptians and Iosuah with the people here compasse the walles of Iericho on the Sabbaoth day Rahabs Faith VERSE 31. By faith Rahab the harlot perished not with them which obeyed not when shee had receiued the Spies peaceably IN this verse the holy Ghost proceedes further in declaring the power of faith and for this ende commends vnto vs the faith of Rahab The words contain the summe and abbridgement of the second and sixt chapters of Iosua the meaning of them is plaine The points herein to be considered are three 1. The person beleeuing to wit Rahab 2. The reward of her faith giuen by Iosuah Shee perished not but was preserued in the destruction of Iericho 3. The testimonie of her faith so called by Saint Iames chapter 2. verse 25 and set down in the end of this verse When shee had receiued the spies peaceably For the person Rahab was a woman of Canaan dwelling in Iericho as wee may reade Iosuah 2 there shee liued and had her abode shee was no Israelite but a forrainer in regard of her birth and a Stranger from GODs Church How then comes it to passe that she is commended for her faith and here put into the Catalogue of these renowned beleeuers Why are not the rest of the Cananites preferred to this honour as well as shee Answere Wee must knowe this that from the beginning of the world to the time of Christes ascension the Church of God was small sometime shut vp in some fewe families as from the floud to the giuing of the Law and after limited to a small Kingdom and people in the Land of Canaan where the Lords people dwelt During which time all other Nations and people of the world besides this little company were no people of God but strangers from the couenant of promise and as Pau◠saith Without God in the world And howsoeuer Gods Church was thus shut vp as it were in a corner yet now and then it pleased God to reach out his mercifull hand to some of the heathen calling them into his Church and receiuing them into his couenant and they are called in the newe testament Proselytes In Abrahams family his bond-men and seruants were circumcised and made members of the Church of GOD. And in Moses dayes Iethro Moses father in Law a Priest of Midian obtained this at Gods hands to be ioyned vnto Gods Church and so was Ruth the Moabite Ruth 1.16 and Naaman the Assyrian 2. Kings 5.17 and as some think Nabuchadonozer Daniel 4.3 but that is not so certaine And so was the Eunuch of Ethiopia Candaces the Queene of Ethiopias chiefe gouernour Acts 8.27 Now as God in mercy dealt with these so did he in like mercy call Rahab the harlot aboue all the people of Iericho for they trusted to their strong walls and therefore died but Rahab beleeued that the God of Israell was the true God and so had mercy shewed vnto her Now after the time of Christes ascension God dealt more bountifully with the world for he sent the light of his Gospell into all Nations and as the Scripture saith their sound went through all the earth and their words to the ends of the world Rom. 10.18 The consideration of this limited estate of the Church of God for so long a time serues to discouer vnto vs the errour of those that maintaine and hold vniuersall calling of all and euery man to the state of grace and saluation but if that were so then in former ages the Gentiles would haue beleeued whereas we see that before the ascension of Christ the Church of God was but a small remnant among the people of the Iewes onely and not one of tenne thousand beleeued among the Gentiles Now if all men had beene effectually called then all would haue receiued the promise of the Gospell but many Nations in former ages neuer heard of Christ and therefore there was neuer in all ages a generall effectuall calling of all men Obiect Paul saith God reconciled the world vnto himselfe by Christ 2. Cor. 5.19 and if that
and lip-faith and to be endued with true sauing faith whereby we may profitably heare the word and receiue the sacraments and so enioy Gods most excellent promises in Christ. Men may lie and be deceiued but God is truth it selfe and cannot lie and therefore as he hath made his promise of life to beleeuers and to no other so will hee surely accomplish the same to them and to no other Wherefore if we loue our soules and desire life let vs get into our hearts the grace of faith And thus much of the third effect of their faith The fourth and fift effects which I will handle together are these Stopped the mouths of Lions Quenched the violence of the fire For the fourth Whereas some of these persons are said to haue stopped the mouthes of Lions it is to be vnderstood of Daniel as appeareth in the 6. Chapter of that booke For Daniel through the malice of others that incensed the Kings wrath against him was cast into the denne of hunger-bit Lions But Daniel euen then beleeued in the Lord and put all his trust in God and for this cause the Lord by his angel stopped the mouthes of the Lions and as it were sealed vp their pawes that they could not hurt him The fift effect in quenching the violence of the fire must bee vnderstood of Shadrach Meshach and Abednego the companions of Daniel which three as we may read Dan. 3. refused to worship the golden image which Nabuchadnezzar had set vp For which cause they were cast into an hot burning Ouen but they put their trust in God and claue fast vnto him in obedience euen to the hazzard of their lyues Whereupon the Lord by his omnipotent power did most miraculously preserue them by staying the rage of the fire contrary to the nature thereof that it had no power ouer their bodies nay it did not burne the haire of their heads nor cause their garments to smell And therefore they are said to haue quenched the violence of it because it had no power ouer them thogh it burned most fiercely but was to them as though it had been quite put out and quenched Now ioyn these two effects together they affoord vs good instructions First here wee learne how to behaue our selues in time of danger and at the point of death Euen as these foure men did so must we from the bottome of our hearts forsake our selues and put all our trust in Christ. This did Daniel when he was in the Lions den and this did the 3. Children in the hot fiery furnace And this hath beene alwaies the auncient practice of Gods children in all ages At the very point of death and in the extremitie of all danger they rested themselues wholly vpon the mercifull promises of the true God The time wil come vpon vs all wherein wee shall be called to the practice of this duty for we must all passe the doore of death once lie in the pangs thereof Now what shall we doe when we lie halfe dead gasping panting for breath able to speake to no man nor to heare any speaking to vs when all comfort of the world failes vs Surely we must then at that very instant labour to leaue our selues and this world and yeeld vp our selues by faith into the hands of GOD and cleaue fast vnto Christs Passion from the bottome of our hearts and he will surely deliuer vs from the danger stopping the mouth of Satan that roaring Lion quenching the fire of hell that it shall not touch vs. But some will say if this be all we must doe then all is well for this I can soone doe when time serues and therefore I will take no care till then Answer Beware of spirituall guile for it will be found a most hard matter for a man to rely and cast himselfe wholly vpon Christ in the houre and pang of death For then aboue all times is the diuell busie against vs then will the conscience stir if euer and the body being tormented the soule must needes be wonderfull heauie This we may see by the state of our Sauiour Christ in his agony and passion and therefore wee must not reckon so lightly of this duty Question But if it be so hard a thing how could Daniell and the three children doe it Answer They were prepared for it for they rested vpon God in the time of peace and so were enabled to rely vpon him in time of perill Euen so if we would beleeue in God when wee die then shew forth our faith we must while we liue put our trust in him and shew it by obedience for rare it is to finde a man that liues in vnbeliefe to shew forth faith at his end And therefore while wee haue health strength and peace wee must labour to beleeue and then shall wee finde the comfort of it in time of perill and of death Secondly from these two effects of faith wee obserue further that Gods diuine prouidence doth firmely rule and gouerne the whole world Ordinarily God gouernes the world by secundarie causes setting one creature ouer another and ordaining one to doe this thing and another that and accordingly they worke but we must not thinke that God is bound to any of these meanes but is most free to vse them or not to vse them Ordinarily he executeth this or that punishment by this or that creature and so by meanes conuayes his blessings but yet he can work without them as here we see For he preserues his creatures against the ordinary meanes as Daniel from the Lions whose nature is to deuoure and against the nature of fire he saued the three children in the fire So that God worketh by meanes but yet freely because he can work at his pleasure either without or against meanes and his powerfull hand sauing against meanes shewes his ruling and disposing prouidence ouer all things Thirdly by these effects of their faith wee learne that Gods goodnesse and mercy towardes beleeuers is farre greater and more vnspeakeable than euer he promised or they could exspect This point is carefully to be considered of vs all for it is of singular extraordinary vse especially in time of perill and trouble and yet we see it is the plaine truth of God and therefore Paul giues thanks and praise vnto God who is able to do for vs exceeding aboundantly aboue all that wee aske or thinke Daniel put his trust in the Lord when he was in the Lions den and what doth he obtaine for his labour the Lord neuer promised to stop the Lions mouthes neither did Daniell euer presume vpon that deliuerance and yet the Lord saued him And so the three childrē though they made no account of their liues because God had not promised to keep them frō burning yet they com out in safety For God in mercy so quenched the heat of the fire vnto thē that thogh it burnt to death those that cast them in yet
Iuda who as we may read 2. Kings 20. beeing sore sicke euen vnto death was restored to health and obtained of GOD the lengthening of his daies for the space of fifteene yeares Which wonderfull recouery hee obtained by meanes of his faith which hee shewed in time of his sicknesse by a prayer he made vnto God the substance wherof stood in these two things First beeing very sicke hee praied for the pardon of his sinnes This appeareth by his thanksgiuing vpon his recouery Isay 38.17 where hee confesseth that God had cast all his sinnes behinde his backe Now looke for what hee gaue thanks that no doubt hee had before begged of God in praier Secondly hee made request vnto GOD for prolonging of his daies for some reasons which did concerne himselfe and this hee also prayed for in faith Now the reasons moouing him to pray for longer life were these First hee had then no issue to succeed him in his Kingdome and therefore hee praied for life to beget a childe which might sit vpon his throne after him And the ground of this praier was this GOD had made a particular promise vnto Dauid and Salomon 1. Kings 8.25 that they should not want issue after them to sit vpon the Throne of Israel so that their children tooke heede to their way to walke before the LORD as Dauid did Now King Hezekiah knowing this promise had regard hereunto and building himself hereon his conscience bearing him witnesse that hee had walked before the Lord vprightly hee praies for issue to succeed him and for that cause he desires strength of body and length of daies This appeareth notably by his praier 2. King 20.3 Lord saith he I beseech thee now remember how I haue walked before thee in truth and with a perfect heart The summe of his praier is this All the kings succeeding Dauid and Salomon which walke in Gods commandements shall haue issue to sit on their thrones after them Now from hence he praies thus Oh Lord I haue walked before thee in truth and sincerity of heart and hereupon the conclusion followes grant me issue to sit vpon my throne after me and therefore life and health to accomplish the same Secondly he praied that he might liue to glorifie God in that weighty calling wherein God had placed him ouer his people This appeareth likewise by his thanksgiuing vnto the Lord vpon his recouery where hee saith Isay 38.20 â—he Lord was ready to saue me therefore wee will sing my song all the daies of our life in the house of the Lord. Thus by his worthy praier hee shewed forth his faith notably by vertue whereof beeing sicke vnto death hee obtained of the Lord the prolonging of his daies for the space of fifteene yeares And so we see to whom this seauenth effect of faith is to be referred Here we are taught a speciall duty for the recouery of our health in the time of sickenesse to wit before wee vse the ordinary meanes of Physicke wee must according to this example first put our faith in practice by humbling our selues for our sinnes past confessing them truely vnto God and praying for pardon from a resolute purpose of heart to lead a newe life and also by intreating health of God and his good blessing vpon the meanes which we shall vse for our recouery Thus haue other of Gods seruants done beside Hezekias When Dauid was grieuously sicke the principal thing he did was this practice of faith in humbling his soule before God for his sinnes and intreating earnestly the pardon of them as we may see Psa. 6. 38. This is the principal thing which in those Psalms is propounded of Dauid And so the Apostle counsels Iam. 5.14 15 Is any man sicke among you let him call for the Elders of the Church and what must they doe Surely first pray for him and then as the custome was in those daies anoint him with oyle in the name of the Lord. And the praier of faith shall saue the sicke and the Lord shall raise him vp againe and if hee haue committed any sinne it shall be forgiuen him And here we must be admonished to beware of the bad practices of the world in this case the most men in their sickenesse first seeke to the Physicians and if that faile them they send for the Minister This was King Asa his practice for which hee is branded to all posteritie that beeing diseased in his feete hee sought vnto Physicians and not vnto the Lord 2. Chron. 16.12 though otherwise hee had good things in him as 1. King 15.14 And many do farre worse who seeke to witches and inchanters when they or theirs are in such distresse but this is to forsake God and to seeke help of the diuel like to Ahaziah who sent to Baalzebub the God of Ekron to know of his recouery when he was sicke vpon a fall 2. Kings 1.2 This should be far from all Gods children for as Ahaziahs sickenesse became deadly through his sending to Baalzebub so vndoubtedly many diseases become incurable by the bad and preposterous dealing of the Patient who either vseth vnlawfull meanes or lawfull meanes disorderedly or trusting therein Wee therefore in this case must remember our duty in the practice of faith as Hezekiah did The eight fruit of faith is this Waxed valiant in battell This effect may well bee vnderstood of all the Iudges before named and of all the good Kings in Iuda and Israel But yet there be two especially to whom wee may more peculiarly referre it to wit Samson and Dauid For Samson he by meanes of faith came to be so mighty Iudg. 15.15 that with the Iawe bone of an asse he slew a thousand Philistims And for Dauid he likewise was so incouraged by faith that with the same sling wherewith he kept his fathers sheepe which was but a slender weapon for warre hee encountred with Goliah that huge Philistim and hit him with a stone in the forehead and slew him Both these facts were the fruits of their faith which made them bolde to encounter with these mighty enemies In this effect of their faith first wee may obserue that true fortitude and manhood right valour and courage comes from true faith It must bee graunted that many heathen men had great strength and courage but indeed it was but a shadow of true valour for right valour coms from a beleeuing heart And therefore it is said that these Iudges and Princes of Israel waxed strong in battell by faith Secondly Doth true faith make men valiant in battell Then should the preaching of the word bee set vp and maintained as well in the Campe and Guarison and among Souldiers on the Seas as in Cities and Townes of peace For the preaching of the word is the meanes of this faith which giues valour in battell to them that fight in a good cause Hence it was that the Lord inioyned by Moses that when the people of Israel went out to battell the Priests
many Parents is farre otherwise for whereas they should first seeke vnto the Lord and come to his Prophet they either runne first to the ordinary meanes of physicke or being worse disposed seeke help of wizards blessers by their charmes and sorceries forsaking GOD and running to the Diuell Indeede the vse of lawfull meanes is not to be discommended simply but this preposterous course is blame-worthy and depriues many of Gods blessing in the meanes That they seeke helpe of Physick before they haue sought to the Lord in this holy practice of faith Quest. But how can the parents faith benefit the childe Answ. It cannot procure vnto it eternall life for euery one must bee saued by his owne faith in Christ. And yet the childe receiues many a good blessing at Gods hand by meanes of the Parents faith as namely the benefit of the couenant of grace in the seales thereof besides the fruition of many temporall blessings as life it selfe in this place The consideration hereof must mooue all parents aboue all things to labour for true faith for by the practice hereof they shall be able to bring the greatest blessing vpon themselues and their children and vpon the lawfull meanes which they shall vse for their good Say the Lord shall lay his hand vpon children and seruants in a family what must parents and masters doe Surely the best way for helpe is the practice of faith in true humiliation for sinne and prayer to God for mercy and for a blessing vpon the meanes which they shall vse In all societies this is true that by the faith of the gouernors many curses are remooued and many blessings procured God sends his Iudgements among vs daily and we knowe not when other moe shall befall vs but for the remoueall and preuēting of them we must giue our selues to true humiliation and praier and so shal we finde the Lords mercy towards vs as these two women did And thus much of this tenth fruit of faith and of them all seuerally Now from them all ioyntly together obserue this speciall point That faith is such a grace of God as doth bring downe from heauen vpon euery beleeuer all Gods blessings that are needfull for him Who is hee that desires not to bee made partaker of GODs blessing◠needfull for him both in soule and body Well the onely way and meanes hereto is to get a true and liuely faith and to put the same in practice in all such duties as God shall require at our hands The worthy men before named obtained al the former most wonderfull blessings by meanes of their faith By it they scaped the edge of the sword they quenched the violence of the fire waxed mighty in battel c. as wee haue heard Now if faith be such a notable grace of God then aboue all things in this world let vs labour for it We must not content our selues with lip-lip-faith and so presume vpon Gods mercies but wee must labour for a true and liuely faith in Christ which may purifie our hearts and bring forth fruit in our lyues Here are strong motiues to perswade vs hereunto for what doe wee desire riches honour or fauour and grace in the world would wee haue health and strength nay the fauour of God which is all in all then looke to get true faith for in the practice thereof thou shalt obtaine of God all needfull blessings both temporall and spirituall Many toyle themselues exceedingly by worldly meanes to get temporall blessings as health wealth honour c. and yet neuer attaine thereto because they seeke them not by faith I confesse naturall men get many good things but to them they are no blessings because they want faith both in getting and keeping of them for they lay all religion aside and toyle themselues wholly in worldly meanes This course the childe of God must beware of Say that a Prince bids one of his seruants goe to his Treasurie and there inrich himselfe with Iewels with gold and siluer and with whatsoeuer he lacketh what will this man doe Surely first hee will call for the keyes wherby he may vnlocke the doors and chests for else he can get nothing Behold in the Ministerie of his word God shewes vs his full treasury wherin wee may inrich our selues with all his blessings Now wee must not with the foole runne without the key but labour first for true faith which is that key whereby Gods heauenly treasures are opened vnto vs and we must be sure that we haue a sound key that is a true and sound faith which may strongly turn about the lockes of Gods treasury For this is most certaine he that doth vnfainedly beleeue shall neuer want any thing either in body or soule that is good for him to haue Euery one will say hee beleeues but the truth is that true faith is rare for mens hearts are not purified nor their lyues changed but they remaine as sinnefull as ever they were which causeth Gods iudgements to be rife among vs. Wherefore as we desire our owne good both in soule and body so let vs labour for true faith and shewe forth the power of it in our lyues And thus much of these Iudges and Prophets and of the fruits of their faith Beleeuers vnder the Maccabees VERSE 35. Others also were racked and would not bee deliuered that they might receiue a better resurrection IN these words the author of this Epistle proceedes to the fourth order of Examples of faith contained in this Chapter wherein as in the former lastly handled hee proceedes briefly heaping vp in fewe words many worthy exāples of faith cōcealing the names of the parties onely setting downe those things for which their faith is commended vnto vs. And this fourth and last order of examples comprehendeth such beleeuers as liued vnder the regiment of the Maccabees and afterward to the comming of Christ. For of beleeuers in former times it cannot be vnderstoode because there is a manifest distinction put betweene these beleeuers and the former Iudges Kings and Prophets in these words others also whereby it is plaine that heere he propounds examples of beleeuers different from those which hee mentioned before And it is also plaine that these beleeuers liued before the comming of Christ. For howsoeuer the Christians in the Primitiue Church were racked scourged and tormented after this sort yet of them this place cannot be vnderstoode because they enioyed the promise of the Messias but these heere mentioned enioyed not that promise in their dayes but wayted for it by faith and therein died Verse 39. And indeede in the time of the Maccabees the Church of the Iewes was wonderfully persecuted by Antiochus about two hundred yeares before Christ as we may see 2. Maccabees 4. and 6. chapters Question Where had the Author of this Epistle this large narration of these strange persecutions seeing they are not registred in the bookes of the olde Testament Answere Wee may iudge that hee
gathered it out of the Stories and Records of men which howsoeuer they bee not now extant yet in his dayes in the Primitiue Church were extant knowen and approoued Neither must this seeme strange vnto vs for the spirit of God in the olde Testament speaking of men hath oftentimes reference and relation therein to humane Writings as this phrase The rest of the actes of such and such are they not written in the bookes of the Chronicles of the Kings of Iuda and Israell so often vsed in the bookes of Kings and Chronicles doth euidently declare Nowe those bookes of Chronicles were not parcelles of holy Scripture but ciuill or ecclesiasticall Stories like to our bookes of Martyrs and Chronicles 2. Timothie chapter 3. verse 8 Saint Paul saith Iannes and Iambres resisted Moses Nowe in the booke of Exodus wee shall not finde the Sorcerers that withstoode Moses once named And Saint Iude maketh mention of a Prophecie of Enoch Iude verse 14 which in all the olde Testament is not recorded and it is like that Moses was the first Penne-manne of holie Scripture Whence then had these Apostles these things Answere No doubt the holy Ghost might reueale such things vnto them though they had beene vnknowen in those times but it is more probable that the Apostles had them out of some Iewish Writers or records then extant and approued among the Iewes So Paul preaching to the Athenians alledgeth the saying of Aratus an Athenian Poet For wee are his generation And to the Corinthians he propoundeth a sentence of Menander Euill words corrupt good manners 1. Cor. 15. And to Titus hee alledgeth Epimenides a Cretian Poet The Cretians are alwaies liers euill beasts slowe bellies Titus 1.12 Now whereas the spirit of God taketh these sentences out of the writings of men we may learne that to read the writings of men is not vnlawfull but a thing of good vse to the seruāts of God But wheras som would hence proue that their authority may be alledged ordinarily at euery mans pleasure in the publique ministerie it hath no ground in these places For first the Apostles were so guided by the holy Ghost in their publique Ministerie that they could not erre but no Ministers at this day haue such a priuiledge Secondly the Apostles alledging or recording the sayings of men in their Sermons or Writings did thereby sanctifie them and make them to become a part of holy Scripture This no ordinarie Minister can doe but let him alledge a humane testimonie tenne thousand times yet still it remaines humane and is not Gods word Thirdly they that would warrant their practice in alledging humane testimonies in their Sermons by the Apostles ought to follow the Apostles in their manner of allegations Now the Apostles were so sparing heerein that in many bookes wee shall not finde one for there are onely three in all the new Testament Againe the Apostles did it without ostentation for the names of the Authors are concealed whence they tooke their testimonies And lastly the Apostles did it vpon weighty cause and iust occasion to wit when they were perswaded in conscience that those testimonies would conuince the consciences of their hearer in those things for which they alledged them Now how farre many differ from the Apostles in their allegations let the world iudge Yet before wee come to speake of these examples of faith in particular there are sundry generall points to be handled In the three former verses the spirit of GOD hath sette downe the prosperous successe of beleeuers through faith But heere hee comes to acquaint vs with a different estate of other beleeuers vnder greeuous persecutions and torments euen vnto most cruell and bitter kindes of death From this which the Apostle heere obserueth wee may take a view of the state of Gods Church and people heere in this world For GOD vouchsafeth peace and prosperous successe to some as a iust reward of faith and obedience but others must want the comfort of outward peace and welfare and vndergoe most greeuous trials and persecutions Looke as there is a continuall interchange betweene day and night and the one doth constantly follow the other so as it is one while day and an other while night so is it with the Church of God and with true beleeuers in this world somtime they haue peace and prosperity and this continueth not alway but another while they are in trouble miserie and persecution To make this point more plaine because it is of some importance wee may beholde the truth of it in the Church of GOD from the beginning Adams familie was GODs Church and therein was first notable peace but when GOD accepted Abels sacrifice and refused Cains then persecution began and Cain slew his brother Abell Abraham is called the Father of the faithfull and his family in those daies was the true Church of God wherin we may notably see this changeable estate for Gods calls him out of Charran to dwell in the land of Canaan Exod. 12.1 10. But within a while the family was so great in the Land that hee was faine to goe downe into Egypt to soiourne there And there the Lord blessed him exceedingly and inriched him so greatly that he became a mighty Prince able to encounter with the Kings of those nations in battell after his returne to Canaan Exod. 14. The Israelites Gods chosen people were 400. yeare in bondage in Egypt but at the appointed time God gaue them a glorious deliuerance and yet they were tried in the wildernes 40. yeares after which time they were plāted safely in the fruitfull Land of Canaan a Land that flowed with milke and hony And there also the Church of God was in this case sometime in prosperitie and otherwhiles in aduersity for when it was ruled by Iudges as in that booke appeares for ten twenty thirty or fourty yeares together the Israelites for their sinnes were in subiection bondage to the nations about them as the Moabites the Philistims the Ammonites c. Yet then when they cried to God he sent them some mighty iudge to deliuer them for so long time againe This was the interchangeable estate of the Church all the time of the Iudges And afterward when it was gouerned by Kings it was in the same case for one while God gaue them good Kings who would aduance religion and maintaine and cherish the Priests and Prophets of God and for their time the Church prospered But otherwhiles for their sinnes God would send them wicked Princes which persecuted the Prophets and the godly in the Land This is plaine in the bookes of the Kings and Chronicles After the raign of good king Iosias cam the captiuity into Babylō 70 years expired the Lord by K. Cyrus returned thē againe After their returne they were one while in peace and another while in distresse as we may see in the bookes of Ezra and Nehemias but aboue all other that persecution of Antiochus Epiphanes was
most notorious which was foretold by Daniel in his Prophecy Dan. 11.36 and is recorded in the books of the Maccabees To come to the times of the Gospel The Primitiue Church after the ascension of Christ in the first 300. yeares suffered ten most bloody grieuous persecutiōs betwixt each of which shee yet had some times of peace and as it were respite to breath in And after the tenth persecutiō ended the Lord raised vp the good Emperour Constātine who broght peace welfare vnto the church But soone after him the heresie of Arrius raised vp by the diuell brought as grieuous persecutions vpon the church as euer the Pagans did beeing a most blasphemous heresie denying the eternall deity of Christ and of the holy Ghost and it preuailed in the Church for 80. yeares Not long after the suppression of that heresie began the idolatry and tyrannie of Antichrist to preuaile in the Church for many hundred yeares And now about some fourescore yeares agone the Lord in mercy raised vp worthy instruments by whose meanes hee deliuered his Church from that idolatry and blindnesse yet so as still the church hath felt the bloody hand of Antichrist in grieuous persecutions All which shewes this to be most true that the outward state of Gods Church is interchangeable hauing one while peace and another while grieuous persecution To apply this to our selues God hath planted his Church among vs in this land and for many yeares together hath blessed vs with prosperity and peace which in great mercy hee hath giuen vs as a reward of the faith of his seruants which are among vs and during this time wee haue had great freedome and liberty in Gods holy ministery for the word praier sacraments But we must knowe that the state of Gods Church for peace and trouble is interchangeable as day and night for light and darkenesse Wherefore we must be aduertised to look vnto our selues for our estate in peace must not last alwaies these golden daies will haue an ende and troubles and afflictions will vndoubtedly come Indeede God onely knoweth what kinde of afflictions shall befall and the particular time thereof but that they shall come in the time appointed of God we may resolue our selues by the reasons following First the tenour of the Law is this that the curse doth follow the transgression so that when any man family or people liue in the breach of Gods commandements they must looke for Gods iudgements to bee powred vpon them Now we may too truely assume that this our nation and people abound with grieuous sinne in all estates For in the ciuill estate to omit manifold practices of oppression Where is iustice without bribery or bargaining without fraud and deceit And in the ministery beside many abuses where is that care which ought to be for the building of Gods Church And for the body of our people beside grosse ignorance and superstition what fearfull blasphemy whoredome swearing and Sabbaoth-breaking doth every where abound beside fearefull Atheisme which is a mother of abhominations whether we respect naturall Atheisme whereby many deny God by their workes or learned Atheisme in some who dispute against the truth of God reuealed in his word All these and many other sinnes among vs crie lowd for GODs iudgements vpon vs euen for that fearefull iudgement the remooueall of Gods kingdome in the Gospel of peace Secondly consider what manner of persons of place and note both in Church and common wealth God takes from vs by death even in their best time are they not such as excelled among vs for great wisdom and learning and for true piety and good conscience now howsoeuer this may seeme but a small thing in the eyes of many yet vndoubtedly it is a forerunner of Gods iudgements for the righteous perish and no man considereth it in heart and mercifull men are taken away and no man vnderstandeth that the righteous is taken away from the euill to come Isa. 57.1 Thirdly God hath set his fearefull iudgements among vs and about vs warre and sword in our neighbour nations which also hath beene oft shaken at vs also famine and pestilence throughout our owne Land by intercourse and long continuance Leuit. 26. Now this is the truth of God that when God sendes his iudgements vpon a people if they doe not repent one iudgement is but the forerunner of another more grieuous and terrible than the former But little or no repentance appeares among vs nay rather we fall away more and more and so stand still in daunger of more fearefull iudgements Lastly it is vsuall with God thus to deale with his own seruants as he doth sometime reward their faith and obedience with peace so otherwhiles he wil trie their faith by affliction Thus he dealt with his seruant Iob though there were none for piety like him in his time through all the world Now God hath his seruants among vs for the triall of whose faith we may perswade our selues some tribulation shall come vppon vs For all that will liue godly in Christ Iesus shall suffer tribulation 2. Tim. 3.12 This being so that our peace shall be turned into trouble as by the former reasons which directly fasten themselues vpon our Church and state may euidently appear let vs then here learne our dutie First wee must cast with our selues what may bee the worst that can befall vs when triall and persecution shall come This is the counsell of our Sauiour Christ to those that would follow him constantly as good disciples they must as good builders consider of the cost before they laie the foundation and like good Warriers consider of their strength before they goe out into the field lest they leaue off turn back like fooles and cowards Luk. 14.28 c. We by Gods mercy doe now professe the true religion of Christ with hope to be saued thereby therefore wee must cast with our selues what our religion may cost vs and see before hand what is the worst thing that may befall vs for our profession of Christ and his Gospel If wee haue not done this at the beginning of our profession we must now doe it for Better late than neuer lest going on securely without this account making we shamefully forsake Christ when triall comes In former times the constant profession of Christ hath cost men losse of friends losse of goods and liberty yea the losse of their hearts blood and the same case may befall vs. Wherefore wee must cast with our selues and see whether wee bee willing to suffer the losse of goods and friēds yea the losse of our liues for the defence of Christs true religion Againe as this estate of the Church must mooue vs to make this account for resolution in suffering so it must teach vs to labour for those sauing graces of Gods spirit which may inable vs to stand fast in all temptations troubles persecutions We must not content our selues with blazing lamps as the
fiue foolish virgins did but get the oyle of grace into the vessels of our hearts Knowledge in the word is a coÌ„mendable thing but not sufficieÌ„t to make vs stand in the day of triall We therfore must labour for true sauing graces especially for this to haue our hearts rooted and grounded in the loue of God through faith whereby we are assured that God is our father in Christ and Iesus Christ our redeemer and the holy Ghost our comforter and sanctifier This assurance of faith will stablish our hearts in all estates come life come death wee neede not feare for nothing shall be able to separate vs from this loue of God in Christ Iesus And thus much of the coherence of this verse with the former Now to the words Others also were racked c. Heere the holy Ghost begins to propound the fruites of faith for which this last ranke of beleeuers are commended vnto vs. And they are not such famous exploites as the former but nine seuerall kindes of sufferings vnto all which wee must remember to apply this clause by faith from the 33 verse as thus Through faith they endured racking mocking and so for all the rest Out of these effects in generall wee may learne two things First a singular fruite of faith for which it is heere so highly commended in this last ranke of examples to wit that by it the childe of GOD is enabled to beare whatsoeuer the Lord shall lay vpon him The torments wherewith mans body may be afflicted are manie and terrible and yet be they neuer so many nor so terrible true sauing faith will make the childe of GOD to beare them all for the honour of Christ. The effects of faith before set downe were many and singular but vndoubtedly this strength of patience which it giueth vnder the greatest torments for Christes sake is one of the principall This Paul doth notably testifie in this profession Romanes chapter 8. verses 38 39. I am perswaded that neither death nor life nor Angelles nor principalities nor powers nor things present nor things to come nor height nor depth nor any other creature shall bee able to separate vs from the loue of GOD which is in Christ Iesus our Lord. Oh singular power of faith which so firmely vnites the beleeuer vnto Christ that no torments in the world no not all the power of Satan and his Angels can separate them asunder Question How doth faith worke this indissoluble power in cleauing vnto Christ Answere After this manner It is the property of faith to perswade the conscience of Gods loue and fauour in Christ and vpon this perswasion the heart begins to loue God againe Now by this loue doth faith worke and make a man able to beare all torments that can be inflicted for religions sake for Loue suffereth all things 1. Cor. 13.7 euen that loue wherewith one man loueth another how much more then shall this loue wherewith we loue God in Christ make vs to suffer any thing for his names sake Hence it is that loue is said to be strong as death and the coales therof are fierie coales and a vehement flame yea much water cannot quench loue neither can the flouds drowne it that is grieuous persecutions and torments cannot extinguish the same Nay such is the power of loue to GOD when it is feruent that it makes a man so zealous of Gods glory that if there were no other way to glorifie God than by sufferings the childe of God would rather yeeld himselfe to endure the torments of the damned than suffer God to lose his glory This wee may see in Paul Rom. 9.3 I would wish my selfe saith he to be separate from Christ for my brethren that are my kinsmen according to the flesh that is the Israelites meaning for the aduancement of Gods glory in their calling and saluation Such zeale likewise we may see in Moses for thinking that God should lose his glory if the Israelites were destroyed he prayes the Lord to pardon their sinne But if thou wilt not then saith hee raze me out of the booke which thou hast written This being the fruite of faith To make a man able and willing to suffer any thing for Christs sake we must heereby be moued to labour for true faith for tribulation may come nay some affliction will come on euery childe of God more or lesse Now without faith wee shall neuer be able to glorifie God vnder the crosse The iust must liue by faith in this estate Heb. 10.38 as here they endure racking burning hewing asunder c. and all by faith Secondly out of all these sufferings heere endured by faith note the minde and disposition of vngodly men towards Gods Church and people they are most bitterly bloudily bent against them for here they put in execution vpon Gods children whatsoeuer cruelty the diuell could suggest into their hearts And this hath beene their disposition and behauiour not onely before Christes incarnation but also euer since as may appeare by the manifolde strange tortures deuised against Christians in the Primitiue Church and both then and since inflicted vpon them Beholde it in the Church of Rome especially in their late Inquisition whereby beside the cruell racking of the conscience by vniust inquiries they put the Protestants to most cruell torments The consideration of this cruell disposition in the wicked against the godly is of speciall vse First it proues vnto vs that the religion which by Gods mercy we professe contained in the bookes of the olde and new Testament is no politique deuice of man but the sacred ordinance of the euerliuing God For if it were the inuention of man it would so fit their humour and accord with their nature that generally it would be loued and embraced and not one of an hundred would mislike it But we see it is generally detested This Sect is euery where spoken against Acts 28.22 naturall men reiect it and persecute it and the professours of â—t vnto the death This they doe because true religion is contrary to their nature as light is to darknesse and condemnes those wayes and courses which they best like of This reason shall iustifie true religion to be Gods owne ordinance euen to the conscience of the worldly Atheist his diuellish malice against it proues Gods diuine truth to be in it Secondly doe the wicked hate the godly because of their religion and profession then on the contrary wee must learne to loue religion because it is religion and the professours of it for their professions sake This is Christs instruction to loue a disciple because he is a disciple Mat. 10. Indeede wee must loue all men but especially those that embrace the Gospell of Christ and be of the housholde of faith for all such are brethren hauing one Father which is God and brethren ought to loue one another But alas this lesson is not learned for the world generally is giuen to mocking and scoffing
the matter of their mocking is religion and the professers thereof This ought not to be so for howsoeuer men may faile both in knowledge practice yet the professers of religion should not be so despised This abuse is growen to such a height that many refraine the diligent hearing of the word preached least they should be mocked But let these mockers know that heerein they shake hands with the diuell and with the persecuters of Gods Church for mocking is a kinde of persecution Young Christians should not be so dealt with but rather encouraged for the aduancement of the Kingdome of Christ. Thus dealt our Sauiour Christ with those that gaue any testimonie of the sparkes of grace when the young man said He had from his youth kept Gods commaundements the Text saith Iesus beheld him and loued him Marke 10.21 and hearing a Scribe answer discreetly he said vnto him Thou art not farre from the Kingdome of God Marke chapter 12. ver 34 Now we must be followers of Christ and walke in loue iudging and speaking the best of all professours accounting none for hypocrites till GOD make their hypocrisie knowen It is a note of a Christian to loue a man because hee loues religion on the contrarie to hate a man because hee is a Christian is a note of a persecuter and an enemie to Christ. And thus much in generall Now wee come in particular to the seuerall kindes of sufferings which these beleeuers endured by faith the first whereof is racking in these words others also were racked or as some translate it And others were beaten with clubbes For the words in the originall will beare either translation and both of them fitly agree to this kinde of suffering For in these times the enemies of GODs Church vsed to set the bodies of them that were to be tormented vpon rackes and engines whereon they stretched out euery ioynt and then did beat the whole body thus racked with clubs till the party were starke dead An example of this kind of suffering we haue in Eleazer a Iewe 1. Mac. 6. who vnder Antiochus was first racked and then beaten on euery part of his body vnto the death because he refused to eat swines flesh But some will say This cannot be any commendation of faith to be racked and beaten to death for malefactors and traytors are so vsed Ans. To preuent this obiectiō the holy Ghost addeth these words and would not be deliuered or would not accept deliuerance to shewe that this suffering was a notable commendation of true faith The meaning of the words is this That whereas some Iewes in the olde Testament were condemned to death for their religion by persecutors and yet had life and libertie offered vnto thē if they would recant and forsake their religion This proffer of life they refused and would not be deliuered vpon such a condition In this example of faith we are taught to hold fast true religion and to preferre the enioying of it before all the pleasures and commodities in the world yea before life it self This point Paul vrgeth in sundry exhortations saying Let him that thinketh he standeth take heede lest hee fall 1. Co. 10.12 forbidding vs to preserue our outward peace by communicating with idolaters And againe Stand fast in the faith 1. Cor. 16.13 Yea this is one maine point that Paul vrgeth to Timothy in both his Epistles to keepe faith and a good conscience And our Sauiour Christ in one of his parables Math. 13.44 compares the kingdom of heauen to a treasure hid in the field which when a man findeth hee hideth it goes home sels al he hath to buy the field Wherby he would teach vs that euery ones duty who would enioy the Kingdom of heauen is this In regard of it to forgoe and forsake all things else esteeming them to bee drosse and dongue as Paul did Philip. 3.8 What though a man had all the riches and pleasures of the world al things else for this life that his heart could wish yet if he want religion and a good conscience all he hath is nothing for so he wants the loue and fauour of God shall lose his soule for the ransome whereof all the world can doe nothing Wherefore we must hereby be admonished to haue more care to get and maintaine true religion and a good conscience than any thing in the world besides Now because nature will iudge it a part of rashnesse to refuse life when it is offered therfore to preuent this conceit against these beleeuers the holy Ghost sets downe a notable reason of this their fact to wit They refused deliuerance that they might receiue a better resurrection Many interpreters vnderstand these words of the resurrection at the day of iudgement simply as though the holy Ghost had said These Martyrs therefore refused to be deliuered from death because they looked to receiue at the day of iudgement a greater measure of glory euen for this that in obedience to God for the maintenance of true religion they were content to lay downe their liues This no doubt is the truth of God that the more wee humble our selues in suffering for the name of Christ in this life the greater shall our glory bee at the generall resurrection for our light affliction which is but for a moment causeth vnto vs a farre more excellent and eternall waight of glory 2. Cor. 4.17 And yet as I take it that is not the meaning of these words but their resurrection at the last day is here tearmed better than the temporall deliuerance offered vnto them For beeing in torments on the racke they were but dead men and when life was offered vnto them it was as it were a kinde of resurrection and in regard of the enemies of the Church a good resurrection but for that they would not lose the comfort of resurrection to life at the last day Here then are two resurrections compared together The first is a deliuerance from temporall death the second is a rising to life euerlasting at the last day of iudgement Now of these two the later is the better and that in the iudgement of Gods seruants and Martyrs So then the true meaning of these wordes is this These seruants of God refused deliuerance from temporall tortures and punishments because their care and desire was that their bodies might rise againe to life euerlasting at the day of iudgement which rising againe to life at that day they iudged farre better than to rise to a temporall life for a while in this world This reason wel obserued may teach vs these two speciall duties First to be carefull aboue all things for assurance in our consciences as these seruants of God had that our bodies shall rise againe to life euerlasting at the last day True it is wee make this confession with our mouthes among the articles of our Faith but we must labour to bee setled and resolued effectually in our hearts that
aime at the Ministers life then with the consent of his flocke he may goe apart for his owne safetie for a time So it was with Paul when the Ephesians were in an vproar about their Diana Paul in zeale would haue entred in among them but the Disciples suffered him not Act. 19.30 This they did for Pauls safetie and the good of the Church for they knew those Idolaters would haue beene most fierce against Paul And so ought euery particular Church to haue speciall care of the life of their Minister Other cases there be in which he may flie but I will not stand to recite all because there bee so many circumstances which may alter the case as well respecting his enemies as himselfe and his people making that vnlawfull at one time to some persons which to others or at another time may be lawfull Secondly whereas it is said These seruants of God wandred vp and downe wee doe learne that a man may lawfully go from place to place and trauell from countrie to country if so be he goe in faith as these men did Againe their going was to keepe faith and a good conscience and for the same ende may any man lawfully trauell from place to place But when men goe not in faith nor yet for this ende the better to keepe a good conscience there vndoubtedly their trauell is not lawfull By this then we haue iust cause to reprooue the badde course of many wanderers among vs as first of our common beggars whose whole life is nothing else but a wandring from place to place though not in faith nor for coÌ„science sake but they finde a sweetnesse in their idle kind of life and therfore they wander because they would not worke Now this their course hauing no other ground but loue of idlenesse and contempt of paines in a lawfull calling cannot be but greatly displeasing vnto God who inioynes that euery man should walke in some lawfull calling and eate his owne bread This they doe not and therefore the curse of God pursueth them for generally they are giuen vp to most horrible sinnes of iniustice and vncleannesse they walke inordinately for they range not themselues into any families but liue liker brute beastes than men they are not members of any particular congregation but excommunicate themselues from all churches and so liue as though there were no God no Christ nor true religion And herein we may see Gods hand more heauy vpon them that they take all their delight in that course of wandring which in it owne nature is a curse a punishment Secondly we may here also iustly reprooue the course of some others among vs who will needs be trauellers not for religions sake for that were commendable if they had such neede nor yet by vertue of their calling which were lawfull but onely for this ende to see fashions and strange countries and they refraine not from such places as Rome Spaine c. wherein that cruell Inquisition will hardly suffer any to passe with safetie of a good conscience But shall we thinke that this their trauell is commendable No surely for the ende of lawfull trauell is the preseruation of faith and a good conscience â—r the bond of some lawfull calling Now these men trauelling vpon no such grounds but onely vpon pleasure how shal we think they will stand to the truth when they thrust themselues into such needlesse danger and triall The crazed consciences of many at their returne shew sufficiently the badnesse of that course Further note the state of these beleeuers for their attire it was of sheep skins and goate skins The like may be obserued in other famous Prophets and seruants of God Eliiah wore a garment of haire and thereby was knowen 2. King 1.8 And so did Iohn Baptist Matth. 3.4 Yea the false Prophets went so arraied that they might the rather be respected of the people Zach. 13.4 And our Sauiour Christ saith The false Prophets shall come in sheeps cloathing like the true Prophets when as indeede they are rauening Woolues Now the true Prophets of God went thus basely attired that not onely by word and doctrine but also in life in conuersation they might preach repentance vnto the people And indeede euery Minister of the Gospell ought to bee a light vnto his people both in life and doctrine and he that preacheth well and doth not liue according to his doctrine buildes with the one hand and pulls downe with the other Now whereas these seruants of God went vp and downe in such base attire as sheepe skinnes and goat skinnes it was for pouerties sake beeing depriued of friends goods house and lands and so destitute of prouision for better attire In their example wee may note that Gods seruants and children may bee brought to extreame pouerty and necessitie so as they shall want ordinary foode and raiment and bee faine to couer themselues with beasts skinnes This was the poore state and condition of godly Lazarus Yea Christ Iesus for our sakes did vndergoe a meane estate for he had not a place whereon to lay his head and at his death hee had not so much ground of his owne as might serue for a buriall place but was laid in Iosephs toombe which is a great comfort to any childe of God in like distresse For why should any be dismayed with that estate which Christ Iesus and his deerest seruants haue vndergone for his example Heere some may aske how this can stand with that saying of Dauid I haue beene young and am olde yet I neuer saw the righteous forsaken nor his seede begging bread Psalm 37. verse 25. Answer Dauids saying may be taken two wayes first as his owne obseruation in his time For he saith not The righteous is neuer forsaken but that hee neuer sawe it and indeede it is a rare thing to see the righteous forsaken Secondly which I take to be Dauids meaning the righteous man is neuer forsaken and his seed too For if God lay a temporall chasticement on any of his seruants suffering them to want yet hee forsaketh not his seede after him but renueth his mercie towards them if they walke in obedience before him he may make triall of godly Parents by want but their godly children shal surely be blessed so that this hindereth not but that the godly may be in want Further whereas they are said to goe vp and downe in Sheepes skinnes and Goates skinnes we must vnderstand that they did it by faith From whence we learne that when all temporall blessings faile then the childe of God must by faith lay hold vpon Gods gracious promises of life eternal and stay himselfe thereon This point must be remembred carefully for say we should want all kind of temporall benefits must we thereupon despaire and thinke that God hath forsaken vs God forbid nay when all meanes faile and the whole world is against vs yet then we must lay holde vpon the promise of life eternall in
Christ and thereupon rest our soules Thus did these beleeuers in this place And this faith did Iob notably testifie when GOD had taken from him children goods health yea and all that he had yet then he said Iob 13.15 Though he kill me yet will I trust in him And so must wee endeuour to doe if that case befall vs for when all worldly helpes and comforts faile vs this promise of life in Christ will be a sweet and safe refuge for our soule Being destitute afflicted and tormented Here the Apostle amplifieth their misery in their wādring estate by three degrees of crosses which did accompany the same First they were destitute of all temporall blessings secondly they were afflicted both in body and minde Thirdly tormented that is euill entreated These are added for a speciall cause to shew that these seruants of God were laden with afflictions They were banished driuen to extreme pouerty they were depriued of all their goods and of all society of men they were afflicted in body and in minde and euill entreated of all men no man would doe them good but all men did them wrong whereby we see that euen waues of miseries ouerwhelmed them on euerie side Hence wee learne that Gods seruants may be ouerwhelmed with manifolde calamities at the same instant being pressed down with crosses in goods in body minde friends and euery way This was Iobs case a most worthy seruant of God he was afflicted in body in friends goods childrē which was greatest of all he wrestled in cōscience with the wrath of God Iob 13.16 Thou writest bitter things against me and makest mee to possesse the iniquities of my youth And the like hath beene the state of many of Gods children Psal. 88.3.7 My soule is filled with euils thou hast vexed me with all thy waues c. Question How can this stand with the truth of Gods word wherein are promises of all manner of blessings both temporall and spirituall to those that feare him Deut. 28. 1 2 c. If thou obey the voyce of the Lord thy GOD all these blessings shall come vpon thee and ouertake thee blessed in the Citie and in the field in the fruite of thy body and of thy ground and cattell Psal. 34.10 They that seeke the Lord shall lacke nothing that is good For Godlinesse hath the promises of this life and of the life to come 1. Tim. 4.8 And therefore Dauid compareth the godly man to the tree that is planted by the water side which bringeth forth much fruite and is greene and well liking Psalme 1.3 How then comes this to passe that Gods owne seruants should be thus oppressed and laden not with one calamity or two but with sundry and grieuous afflictions at the same time Answer True it is the Scripture is full of gracious promises of temporal blessings vnto Gods children but they are conditionall and must be vnderstoode with an exception to this effect Gods children shall haue such and such blessings vnlesse it please God by afflictions to make triall of his graces in them or to chastise them for some sinne so that the exception of the crosse for the triall of grace or chastisement for sinne must be applied to all promises of temporall blessings And hence it comes to passe that the most worthy renowned seruants of God for their faith are said to be afflicted and in miserie For his promises of temporall blessings are not absolute but conditionall All things are theirs as Paul saith 1. Cor. 3.21 and they shall haue honour wealth fauour c. vnlesse it please God to proue their faith or to chastice their sinnes by crosses and afflictions Question How can Gods seruants be able to beare so many and grieuous crosses at once seeing it is hard for a man to beare one crosse patiently The answere is heere laid downe to wit by faith for many and grieuous were the miseries that lay on these seruants of God and yet by beleeuing the promise of life in the Messias they were enabled to beare them all This is a soueraine remedy against immoderate griefe in the greatest distresse and vndoubtedly the flouds of affliction shall neuer ouerwhelme him that hath his heart assured by faith of the mercy of God towards him by Iesus Christ. This made Dauid say He would not feare euill though he should walke through the valley of the shadow of death Psal. 23.4 and Paul speaking of tribulation anguish famine persecution yea and death it selfe saith In all these we are more then conquerers through him that hath loued Rom. 8.37 And from this faith it was that hee was able to endure all estates to be hungry to want c. Phil. 4.12 13. If this be true that Gods children may be afflicted with manifolde calamities at once then the opinion of naturall and vngodly men is false who iudge him to be wicked and vngodly whom God ladeth with manifolde calamities This was the iudgement of Iobs three friends and the ground of all their disputation against him that because God had laid so great and so many crosses vpon him therfore he was but an hypocrite And this is the rash iudgement of naturall men in our dayes especially vpon those that make profession of religion when Gods hand of triall or correction lies vpon them they presently censure them for hypocrites but this is a wretched opinion for Gods dearest children may be pressed downe with manifold calamities Secondly seeing faith in Christ will support the soule vnder manifolde crosses be they neuer so grieuous wee must labour in the feare of God to haue our hearts rooted and grounded in this faith and when afflictions come we must striue to shew forth the fruite and power of it by bearing them patiently And thus much of the seuerall branches of affliction in this last example of beleeuers VERSE 38. Whom the world was not worthy of they wandred in the wildernesse and mountaines and dens and Caues of the earth IN these words the holy Ghost doth answere to a secret obiection or surmise which a naturall mā might cōceiue against the beleeuers spoken of before For it being said that they wandred vp and downe Some man might thinke thus no meruaile though they wandred vp and down for it may be they were not worthy to liue in the worlde This the holy Ghost doth flatly denie and auoucheth the cleane contrary of them to wit that they wandred vp and downe by faith and the Lord caused them so to doe because the world was not worthy of them they were too good to liue in the world In this answere to this surmise wee may obserue what is the opinion of naturall men concerning the children of God to wit that they are not worthy to liue in the world but the earth whereon they tread is too good for them This hath beene is and will be the worldes estimation of Gods children Matthew chapter 24. verse 9 Ye shall be hated of all
nations for my names sake Iohn chapter 16 verse 2 They shall excommunicate you yea the time shall come that whosoeuer killeth you shall thinke hee doth God good seruice Acts chapter 22. verse 22 Away say the Iewes of Paul with such a followe from the earth it is not meete that he should liue And hence hee saith of himselfe and the other Apostles 1. Corinthians chapter 4. verse 13 They were made the filth of the worlde and the off-scouring of all things In the time of the persecuting Emperours in the Primitiue Church when any common calamity befell the people or State as famine dearth pestilence or such like they straight-way imputed it to the Christians saying That they and their wicked religion were the cause thereof And though wee haue religion maintained among vs yet the poore seruants of God finde the like welcom in the world for thus the wicked censure them euery where That they are dissembling hypocrites and none so bad and vile persons as they are Now if any man aske how comes it to passe that the world should slander them so and thinke so vilely of them Answer First because they be taken out of the world in regard of state and condition in grace Ioh. 15.19 therefore the world hateth them Ioh. 15.19 Secondly the world knowes them not 1. Ioâ— 3.1 and therefore speakes euil of them Iude 10. Thirdly the wicked measure others by themselues and therefore despise the godly that ioyn not with them 1. Pet. 4.3 Lastly there is a secret enmitie betweene the seed of the wicked the seede of the Church 1. Ioh. 3.12 the wicked are of that euill one the diuell and therefore must needes hate the godly who are borne of God So that when wee shall see or heare that vngodly persons shall in any such sort abuse the children of God we must not maruell nor be troubled at it for it is no newe thing it hath been from the beginning but we must pray that God would open their eies that they might turne from their sinnes to repentance and then no doubt they will change their conceit and alter their behauiour towards them as Paul did Gal. 1.13 15. Act. 9.1 26. To come to the words more particularly the Holy Ghost saith The world was not worthy of them that is the company of vngodly liuers without Christ and voyde of grace were not worthy the societie of these holy ones for this cause did the Lord take them from among them Here note a singular fruite of true faith it brings a man to that estate and giues him that excellency that hee is more worth than the whole world I meane by the whole world the estate of all those that liue in the world out of Christ. If then a man would haue true and stable dignity let him labour for true faith for faith hath this priuiledge to aduance a beleeuer to true honour excellency And therefore our Sauiour saith As many as receiued him by faith to them he gaue power or prerogatiue to bee the sonnes of God We take it for a great prerogatiue to be the childe of an earthly prince and so it is but to be the sonne of God who is King of Kings is a preheminence and dignitie aboue all dignities and no tongue can expresse the excellency therof For what more can a man desire than to bee heire of glory in life euerlasting and yet true faith bringeth this to a beleeuer It is an excellent dignity to be matched with Angels and no prince in the world by all humane wit or power can attaine vnto it but yet the childe of God can being ioyned to God by faith in Christ wherby in some sort he is aboue the Angels themselues for our nature in Christ is aduanced aboue the nature of angels Honours and dignities in Politicke or ciuill estates are the good gifts of God and his owne ordinances wherby men are in higher places and in account are aboue another but yet all the dignity honour and pompe of the world seuered from that dignitie which faith bringeth to the beleeuer is nothing worth Indeed if worldly preheminence be ioyned with faith it is a great and excellent prerogatiue for faith makes it acceptable vnto God but seuer faith from worldly dignities and what are they but vanitie of vanities which will turne to the greater condemnation of him that enioyeth them If a man haue fauour in the Court and yet want the Kings fauour it is nothing and such are all temporall dignities without Gods fauour for at his indignation they vanish away Now his fauour without faith can no man haue for he that commeth vnto God must beleeue vers 6. Here all these that are in place aboue others either by birth or speciall calling must learne aboue all things to labour for the dignity of faith When wee haue such things wherein we delight wee desire continuance of them Behold the dignity of faith is euerlasting and besides it sanctifies all ciuill dignities and makes the owners of them glorious acceptable both before God and man when as otherwise without faith they are nothing and they that haue them can doe nothing but abuse them Againe the holy Ghost saith The world was not worthy of these men for another cause and that is this Euery Christian man by his faith brings many blessings among those parties and to that place where he liueth now the world deserues no such blessings and therefore is vnworthy of the persons by whom they come Question How doe Christians bring blessings to places where they liue Answere First by their presence for as GOD saide to Abraham the Father of the faithfull Thou shalt be a blessing Gen. 12.3 so is it with all beleeuers Laban confesseth that hee perceiued that the Lord had blessed him for Iacobs sake Gen. 30.27 And Potiphar sawe that Ioseph was a blessing in his house For the Lord made all that he did to prosper Gen. 39.2.3 While Lot was in Sodome the Angell could not destroy it Gen 19.22 And if there had beene tenne beleeuers in Sodome the Lord would haue spared all for tennes sake Gen. 18.32 Now bringing good things and keeping backe Gods iudgements by their presence they are thereby blessings Secondly they are blessings by their prayers Abraham prayed for Abimelech Gen. 20.17.18 and God healed him and his family of barrennesse At Moses prayer Gods iudgements were taken from Egypt Exod. 7.12.13.30 and his wrath appeased toward his people Exod. 32.11 14. And some thinke that Stephens prayer at his death for his persecuters was one meanes for mercy vnto Saul that then consented to his death Acts 7 60. and 8.1 Thirdly they bring blessings vpon a place by their example for when men shall see godly persons walking before them in the feare of GOD and making conscience of all manner of sinne it is a speciall meanes to cause others to turne from their wicked wayes to newnesse of life And therefore
Peter exhorts the Christians to haue their conuersation honest among the Gentiles that they which speake euill of them as of euill doers might by their good workes which they should see glorifie God in the day of their visitation 1. Pet. 2.12 And he bids godly wiues so walke that their husbands may be wonne without the word by beholding their pure conuersation which is with feare 1. Pet. 3.1.2 And Paul bids the Philippians to walke blamelesse in the middle of a wicked and crooked nation as lights in the middle of the world Phil. 2.15 that those which were to be conuerted by their good conuersation might be wonne to the truth GOD sent a floud vpon the world for the greeuousnesse of mans sinnes Now why doth hee not still send more flouds are not men now as wicked as they were then Yes vndoubtedly man for his part deserues it now as well as they did then and therfore our Sauiour Christ saith as it was in the dayes of Noah so shall it be in the dayes of the sonne of man so that euery day we deserue a new floud but yet the Lord stayes the execution of his iudgements for a time that his elect may bee gathered and conuerted And so soone as that is done heauen and earth shall goe together and God will not stay one moment for all the world besides So that euery nation and people in the world haue benefit by Gods children because for their sakes doth the Lord stay his wrath and deferre his iudgements euen the great iudgement of fire wherewith the world shall be consumed at the last day These things the world should take notice of as well to moue them to repentance of their sinnes whereby they are made vnworthy the presence of a godly man as also to perswade them to better behauiour and cariage towards the godly by whom they are so many wayes blessed The holy Ghost addeth that they wandred in wildernesse and mountaines and donnes and Caues of the earth These were desolate places and not inhabited and yet for the wickednesse of the world GOD will haue these beleeuerâ— here to wander Wee must not thinke that they betooke themselues voluntarily to this solitary life but onely vpon necessity being constrained by persecution to flie into the wildernesse for the sauing of their liues and the keeping a good conscience This serues to descry vnto vs the blinde errour of many ages afore vs wherein it hath beene thought and is by Papists at this day to bee a state of perfection to liue a Monke or Hermite out of all societies in some desert place and there to spend the whole life in contemplation onely that voluntarily and they magnifie this estate so much that heereby they thinke to merit eternall life at the hands of God But these beleeuers did neither voluntarily nor with opinion of merit betake themselues to this solitarie life but on necessity And indeede this kinde of life hath no warrant in Gods word for euery Christian is a member of two Kingdomes of Christs Kingdome of grace and of that particular state where he dwelleth and by reason heereof hath a two-folde calling a temporall and a spirituall calling In both of which he must walke diligently so long as hee can doing the duties both of a childe of God and of a member of that common-wealth where hee liueth Now when a man goes voluntarily to leade a solitary life he forsakes his temporall calling altogether and performes the other but negligently for hee withdrawes himselfe from many duties of piety whereby the people might be furthered to God-ward which none can do with a good conscience Further obserue the places where they are constrained to wander to wit in Wildernesse Caues and Dennes places where wilde beasts haue abode and recourse and yet heere they liue when as men will not suffer them to liue among them Where note that many times more mercy may be found among wilde and sauage beasts than with some men so mercilesse are the wicked when God forsakes them and leaues them to themselues The Lions entreate Daniel better than Darius Courtiers and seruants doe Daniel chapter 6. And Lazarus findes more kindenesse with the dogges at Diues gates then with him and all his family besides Luke chapter 16. verse 21. The consideration whereof must teach vs to nippe sinne in the head at the beginning and not to suffer it to growe for if it get a head and raigne in vs it will make vs worse than brute or sauage beasts and cruell as the Diuell himselfe as wee may see in the worldes vsage of these beleeuers Thus we see the state of true beleeuers vnder many and greeuous miseries which wee must well obserue to arme our selues against the times of aduersities which GOD may sende vpon vs. VVee must not iudge it a cursed estate to bee vnder the Crosse for heere wee see the faith of his seruants is commended for suffering nine seuerall kindes of miseries If wee shall thinke that these were but a fewe wee must knowe that in them the holy Ghost setteth down the state of his Church vnto the end for these things were written for ensamples vnto vs. And therefore if calamities come and such miseries befall vs as doe driue vr toward distrust as though God had forsaken vs we must remember that God did not forsake these his children in their calamities and therefore also will not forsake vs. And thus much for this last example VERSE 39. And these all through faith obtained good report and recei-not the promise THe holy Ghost hauing set down at large a worthie and notable Catalogue of examples of faith in sundry beleeuers that liued from the beginning of the world to the time of the Maccabees doth now for a further commendation of their faith rehearse the same things that before he had said in the 2. and 13. verses of this chapter In saying that by faith they all receiued good report his meaning is that they did beleeue in the true Messias and looked for saluation in him alone whereupon they were approoued of God himselfe who gaue testimonie hereof partly by his word and partly by his spirit in their consciences and partly by his Church by all which they were commended and assured to be Gods seruants And yet notwithstanding this good report they receiued not the promise that is the promise of Christs incarnation in their daies They receiued Christ truely by faith and so saw his day but his actual incarnation in the flesh they liued not to see Whereas it is said That by faith they obtained testimony Here first obserue that there is nothing in man that makes him acceptable to God but faith onely GOD regards no mans person hee accepts not of a man because he is a King or because he is wise or rich or strong c. But if a man beleeue then the Lord is ready to giue testimony of him that hee likes well of him In regard
whereof wee must all labour diligently aboue all other things to get true faith in Christ that so we may haue approbation at Gods hands without which there is no saluation to be hoped for Secondly here also learne the right way to get testimony approbation and credit with men a thing whereof many are exceeding glad and which the childe of God must not contemne Now the way is this He must first labour to get approbation at GODs hands which indeede hee cannot doe any other way saue onely by a true and liuely faith as wee haue heard before Now the Lord God approouing of him hee hath the hearts of all men in his hands inclining them whither hee will and if it doth stand with his glory hee will cause them to like and to speake well of him that doth beleeue Many indeede get great applause in the world which little regard true faith but in the ende this their glory and applause will be their shame for They that honour me will I honour saith the Lord but he that despiseth me shal be despised 1. Sam. 2.30 Lastly whereas the holy Ghost saith That all these worthy men obtained testimony of God and yet receiued not the promise We are hereby taught that we which now liue in the Church are much more bound in conscience to beleeue than they that liued in the old Testament For wee haue receiued the promise of Christs incarnation They receiued it not and yet beleeued Wherefore in the feare of God let vs labour for true faith But some wil say What should we heare so much of faith we do all beleeue Answ. Indeed we say so much with our mouthes but it is a rare thing to finde true and sound faith in the heart for grosâ—e and palpable ignorance abounds euery where and yet men wil needs be good beleeuers which is a thing impossible for how should faith be without knowledge And as men are ignorant so they haue no care to learne nor to get knowledge that so they might come by true faith Their hearts are wholly takeÌ„ vp with the world for matters of profit and delight that they can spare no time to seeke for this pretious gift of faith Againe many haue knowledge with whom true faith is rare for faith purifies the heart it is ioyned with a good conscience and shewes it selfe by obedience through loue Now to leaue the heart to God where almost is the man that walkes answerable to his knowledge May we not truely say of many that as the word commeth in at the one eare it goeth out at the other And among those which learne and beare away something there is little care to practice it in life But wee must knowe that if wee would be approoued of God wee must beleeue Now so long as wee remaine ignorant or else hauing knowledge doe not ioyne practice therewith in obedience from a good conscience vndoubtedly we haue no sparke of true faith in vs. Wee may make a shewe of faith and so beare the world in hand we beleeue but certainely this will prooue a very dead faith and in the ende and finishing of all appeare to bee nothing but bare lip-faith and meere presumption Now to conclude this point we must know that vnlesse wee get true faith as these beleeuers had which wee must shewe by good fruits as they did euen they shall rise vp in iudgemeÌ„t against vs to condemne vs at the last day For they beleeued though they had not the ground of faith so laid before them as we haue Wherefore let them that want knowledge labour for it and they which haue it let them ioyne obedience with their knowledge that the faith of their hearts may be seene by the fruits of their liues for true faith cannot bee hid but will breake out in good workes VERSE 40. God prouiding a better thing for vs that they without vs should not be made perfect BEcause some man might much maruel that such men as receiued testimony of God for their faith should not yet receiue the promise therefore here the holy Ghost renders a reason thereof to wit the good pleasure of God appointing that Christ should bee incarnate at such a time as was most conuenient for the perfect consummation of the whole Church consisting of Gentiles as well as Iewes For though these ancient beleeuers were in time long before vs yet God prouided Christs incarnation so fitly for vs that they without vs should not haue perfect consummation in glory The Exposition God prouiding a better thing for vs. The word in the originall translated prouiding signifieth properly foreseeing wherein is likewise included Gods decree and ordination Now this we must knowe that it is a peculiar prerogatiue belonging to the true God alone to be able to foresee things to come and that many thousand years before no creature of himselfe can doe it And yet it is true that this propertie to foresee is ascribed vnto God not properly but in regard of our capacitie for if we speake of God properly God cannot be said to foresee any thing because all things bee present to him whether past or to come This prescience or foreknowledge in God puts a difference betweene the true God and all false gods yea betweene the true God and all creatures for the true God foresees all things that are to come so can no creature doe Indeed some creatures foresee and foretell some things yet herein they come short of the diuine property for God foresees all things by himselfe without signes or causes or outward meanes But creatures onely foresee some things not of themselues but by meanes of signes and outward causes or by reuelation from God otherwise can no creature foresee things to come Now as we said before this fore-sight in God includes his decree and ordination for therefore did these things so come to passe because God ordained them Whereby we see that Gods prescience of fore-knowledge is not idle but operatiue and ioyned with his will for Math. 10.29 30 an haire cannot fall from our head nor a sparrow light vpon the ground without his will As all things in time come to passe so God before all worlds willed that is decreed and appointed them And vnder this large extent of Gods will or decree wee must include the sinnefull actions of men for God doth not barely foresee them but decree the beeing of them and so will them after a sort though not to be done by himselfe yet by others When Iudas betrayed Christ and Pilate with the wicked Iewes condemned and reuiled him they sinned grieuously yet herein they did nothing but that which Gods hand and counsell had determined before to be done This point well considered confutes their opinion who indeed inlarge Gods prescience or fore knowledge ouer all things both good and euill but yet exclude sin from without the compasse of his decree and ordination But here we see Gods foresight includes his decree and nothing
our selues and to lay it to our owne consciences and then no doubt we shall finde it to be a word of power able to reforme both the misdemeanour of our liues and the errours of our mindes Now to the reason more particularly Wee must be constant in the faith because we are compassed about with so great a cloude of witnesses Heere the ancient Fathers of the olde Testament which in the former chapter were commended vnto vs for their faith are compared to a cloude and then to a cloude compassing vs. Lastly to a cloude of witnesses They are compared to a cloude as I take it by allusion to the cloud which directed and led the Israelites in the wildernesse for when they came from Egypt and were 40. yeares in the Desert of Arabia all that while they were directed by a pillar of cloud by day Exod. 13.21 Now looke as this cloud guided the Israelites from the bondage of Egypt to the Land of Canaan so doth this companie of famous beleeuers direct all the true members of Gods Church in the new Testament the right way from the Kingdome of darknesse to the spirituall Canaan the kingdome of heauen And this is the true cause why these worthy beleeuers are compared to a cloud Mark further they are called a cloud but what a cloude namely compassing vs. A compassing cloud they are called by reason of the great company of beleeuers so as which way soeuer a man turnes him hee shall see beleeuers on euery side and they are said to compasse vs because they giue vs direction in the course of Christianity as the cloud did the Israelites in the wildernesse Now wheras the whole company of beleeuers is called a cloud compassing vs heere is answered a cōmon obiection of temporizers which argue thus against religiō There are so many kindes of religion now a-dayes that no man can tell which to be of and therefore it is good to be of no religion till we be certified which is the true religion This carnall reason is here answered for howsoeuer in som things there be variety of opinions in Gods Church yet for the substance of religion all agree in one For the company of beleeuers in this world resembles a cloud that goes before vs shewing vs the right way which we are to walke in to the Kingdome of heauen Secondly in that these ancient beleeuers are called a cloud compassing vs we are taught that as the Israelites did follow the cloud in the wildernes frō the Land of Egypt to Canaan so must we follow the example of these ancient beleeuing fathers Prophets to the kingdom of heauen It is a strange thing to see how the Israelites followed that cloud They neuer went till it went before them and when it stood still they stood still also though it were 2. yeares together and when it began to moue they moued with it So in the same maner must we set before our eyes for a pattern of life the worthy examples of beleeuers in the old Testament for whatsoeuer was written was written for our learning We must therfore be followers of them in faith obedience and other graces of God and so shall we be directed to life euerlasting in the spirituall Canaan the kingdom of heauen And yet we must not follow thē absolutely For all of thē had their infirmities som of thē had their grieuous faults wherby they were tainted their cōmendation somwhat blemished but we must follow them in the practice of faith other graces of God The cloud that guided the Israelites had two parts a light part a dark The Egyptians who were enemies to Gods people had not the light part before them but the dark part so following that they rushed into the red sea were drowned whē as the Israelites folowing the light part went through in safety Euen so these beleeuers had in them two things their sins which be their darke part which if we follow we cast our soules into great danger destruction and faith with other graces of God which are their light part which we must follow as our light which if we doe carefully it will bring vs safe to the Kingdome of heauen So Paul bids the Corinthians be followers of him yet not absolutely in euery thing but as he followes Christ and so must we follow the Fathers as they went on in faith in Christ. Further they are a cloud of witnesses that is a huge multitude of witnesses And they are so called First because by their owne bloud they confirmed the faith which they professed Secondly because they did all confirme the doctrine of true religion whereof they were witnesses partly by speaches and partly by actions in life and conuersation And so is euery member of Christ a witnesse as the Lord often calls the beleeuing Israelites his witnesses Quest. How came this to passe that these beleeuers should bee Gods witnesses Answere Surely because they testified the truth and excellencie of Gods holy religion both in word and action in life and conuersation Now seeing these in the olde Testament were Christs witnesses First hereby all ignorant persons must be stirred vp to be carefull to get faith and to learne true religion If any thing will moue a man to become religious this will for out of all the world God will chuse faithfull men to be his witnesses to testifie of his religion vnto others If a man were perswaded that some worthy mighty Prince would vouchsafe to call him to beare witnesse of the truth on his side he would be wonderfull glad thereof and take it for a great honour to him How much more then ought wee to labour for knowledge faith and obedience in true religion that we may become witnesses vnto the Lord our God if it be a dignity to be witnesse to an earthly Prince oh then what a great prerogatiue is this for a silly sinfull man to becom a witnesse to the truth of the euerliuing God who is King of Kings whose word needes no confirmation This must make vs al to labour for knowledge for faith and for the power of religion but if we wil remaine stil in our ignorance and neuer labour for knowledge then shall these seruants of God that beleeued in the olde Testament stand vp and witnesse against vs at the day of iudgement for they had not such meanes as we haue and yet they became most faithfull witnesses Secondly this must teach vs to be careful that as in word we professe Christ so indeed we may confesse him expressing the power of his grace in vs. For by this true confession of Christ we are made his witnesses but when wee confesse Christ in word onely and yet in life practice denie him then we are vnfaithful witnesses for we say vnsay In an earthly court if a mā should one while say one thing another while another thing he would not be accepted for a
home-borne traytor seekes to deliuer the heart into the possession of Satan and so to defraud God of his right Againe the heart is mans Treasury from whence come all actions good and badde now if it bee well kept and guarded the Lord will dwell in thy heart and thence will proceede the issues of life but if it bee left open for corruption to enter and take place then is it made an habitation for the diuell If a citie were besieged about by bloody enemies the inhabitants thereof would set watch and ward in euery place to keepe out the enemie so wee hauing originall sinne as a fierce enemie compassing vs about for to work our destruction some way or other must labour to haue our hearts guarded with a watch of grace that our corruption may not let in Satan there to dwell or to haue any abode But will some say how shall we get a watch that may thus keepe our hearts Answ. Wee must labour that the word of God may dwell plentifully in our hearts and there as the scepter of Christ to be held vp by the grace of faith ruling our wills and affections bringing into subiection euery thoght to the obedience of Christ. In such a heart Christ dwells who is stronger than Satan and here can neither corruption set open the doore to Satan nor Satan enter but all things are in safetie Also the actions that proceede hence shall be the issues of life beeing holy and pleasing vnto God And thus much of the second point The third duty to bee performed for our continuance in the faith is this Wee must runne with patience the race that is set before vs. In these words the holy Ghost borroweth a comparison from the games of men that did runne a race and thus we may conceiue it The race that the Holy Ghost propounds vs to runne is the race of Christian Religion the parties that must runne in this race are all Christians men or women high or lowe not one excepted the price and crowne for which we runne is euerlasting glory the iudge of the runners is the Lord himselfe who hath appointed this race vnto euery Christian in this life who also will giue the reward to euery one that runneth well In this comparison wee may obserue many good instructions First in that Christian religion is compared to a race We are taught that euery one that professeth religion must goe forward therein growing in knowledge faith piety and in euery grace of God He that runnes a bodily race must neither stand still nor goe backward for then then he shall neuer get the price but still goe forward to the race ende So must euery Christian goe forward in grace following hard towards the marke for the price of the high calling of God If wee care not for eternall life then we may take our ease and let grace alone but if wee tender our owne saluation wee must goe on in the graces of religion as a runner doth goe forward in his race This beeing wel obserued would rowze vp our drowzie Christians that make no progresse in religion Secondly this resemblance of Christianity to a race teacheth vs al to striue to go one before another in knowledge faith and holy obedience thus runners doe that run a bodily race Also in the world the manner of men is to labour and striue to goe one before another in riches preferment in fine apparell and in all bodily delights now shall men striue to bee first in these transitory things and shall wee neglect our duty about these spirituall graces wherein the more we excell the more acceptable wee are to God and shall bee more glorious in the world to come Thirdly seeing Christianity is a race wee must remember to be constant therein till we come to the ende of our faith euen the saluation of our soules It hath beene the manner of our people to turne in religion with the State and Time and yet to this day many thousands come to our assemblies that would turne to Popery if that abhomination should be set vp againe for say they It was a merry world when that religion was vp But this is not the property of good runners If wee would haue the crowne of life we must hold true religion constantly vnto the death Lastly like good runners we must minde our way and haue our hearts set vpon the ende of our race which is euerlasting life Each ordinary traueller is very inquisitiue of his way and all his care is to goe the neerest way he can to his iourneys ende Behold wee are trauellers and our iourney is to heauen we must therefore endeauour to goe the straightest way we can to come to life euerlasting neither must we make delaies in this way but vse all helpes to further vs herein for the matter is of great importance whereabout we goe Here some will say We like this well but true religion hath alwaies many enemies and fewe hearty friends besides if a man run this way hee must runne alone and suffer also many crosses and reproaches Answ. This is most true and therefore the holy Ghost addeth That wee must runne this race with patience We must not be discouraged because of these crosses and afflictioÌ„s but labour with patience to beare that part of affliction what euer it bee that shall light vpon vs in our iourney This is Christs counsell to his Disciples Luke 21.19 Possesse your soules in patience as if hee should say If you would saue your soules you must labour to beare all crosses that fall on you with patience In the parable Luk. 8.15 They that receiue the seed in good ground are they which with an honest and good heart heare the word and keepe it and bring forth fruite But how with patience Euery one that heares Gods word makes conscience thereof shall haue enemies to scoffe and mock and to afflict him which the diuell sets a-worke to hinder the growth of the word in his heart but must he therefore cease to bring forth fruite no hee must bring forth fruite with patience And so must we doe in the race of true religion for crosses afflictions and mockings will come but these stormes must not turne vs backe nay the more they beate vpon vs the more must we arme our selues with patience by which wee shall be able to beare them all And thus much for this third duty as also of the exhortation vnto Constancie in the faith after the example of all these godly Fathers FINIS The Printers Aduertisement CHristian Readers in most part of these printed Books yee shall finde the faults heereunder set downe already amended to your hands onely in some fewe of the Copies wherein they past vs vnespied they had neede to be corrected with your Penne viz. Page 160 line 20 sinne for sonne p 358 line 24 they iolly for the iolly p. 359 line 30 Ismael for Israel And in all the Copies there is a vvrong Title escaped in the Page 384 viz. Moses faith for Moses Parents faith Exod. 33.15 1. Cor. 10.6 Heb. 10.38 2. Cor. 5.7 1. Pet. 1.9 Gal. 3.3 2. Tim. 4.10 1. Ioh. 3. â—â— Heb. 6. 1. Pet. 1.7 Phil. 5.14 Luke 1.79 a Ier. 22.15 c. to the end b 1. King 11.11 1. Sam. 2.30 Psal. 37.4 Heb. 11.5 Verse 10. Verse 24. c. Heb. 12.39 The Coherence Verse 1. Math. 3.17 Acts. 4.12 Psal. 16.6 Math. 12.36 Gen. 1.31 Gen. 2.25 3.21 Iohn 1.3 Rom. 5.1 Apoc. 21.27 Chap. 12.24 Genes 4.10 Psal. 56.8 Habbak 2.11 Eccles. 10.20 Psal. 116.115 Luke 21.19 Reu. 6.10 2. Example Henoch Verse 5. 1. Cor. 15.20 1. Cor. 15.20 2. Kings Genes 3.19 Gen. 5.24 Verse 6 Genes 5.22 Amos 3.3 Gen. 17.1 Psal. 116.9 Genes 24.40 Genes 50.20 Genes 39.9 Acts. 15.9 Psal. 2. Micha 6.7.8 2. Timoth. 3.16.17 1. Timoth. 4.4.5 Deut. 17.17 18.19 Psal. 2. 1. Timoth. 3.2 c. Exodus 20. Math. 7.12 1. Cor 10.31 1. Cor. 14.26 1. Cor. 10.24 Gen. 22. Exod. 11.2 Math. 11.29 Iohn 13.13.14 15. Heb. 4.16 7.25 10.22 Psal. 10.11.12 13. Esay 36.18.19 c. Esay 28.15 Psal. 14.1 1. Iohn 2.23 Tit. 1.16 1. Timoth. 5.8 Malach. 3.14 Psal. 73.13 c Verse 17. Verse 1. Verse 28. Psal. 116.11 Verse 11. Verse 12. Psal. 31.19 Luke 16. Psal. 139. Iohn 8.41 44. Rom. 6.20 Psal. 17.14 Luke 16.25 Luke 4.6.7 Iohn 8.44 Gen. 3.4.5 3. Exsample of Noah Commaundements 3. 4. 1. Kings 6.15.16 1. Thess. 2.20.21 2. Cor. 12 2 1. 2. Cor. 2.15.16 2. Cor. 3.18 Deut. 32.33 Gen 18.19 Gen. 24.63 Ioh. 8.56 Gen. 12.8 â—2 9 33.10 1. Sam. 15.23 Isay 66.3 Prou. 30.8 Psal. 1.2 Luke 2.51 Phil. 4 11. Exod 20.12 2. Tim. 2 2â— Num. 21.8.9 Gen. 20.7 2. Chro. 32.31 1. Pet. 1.16 Leuit. 10.1.2 Iohn 3.16 Math. 8.9 Num. 6.23 Luke 24.50 Leuit. 19.31 Isa. 8.19.20 Math. 1. Gen. 33.3 Gen. 18.17.18.19 Amos 3.7 Luke 16. Isa. 6.11 Exodus 2.3 Exod. 2.3 1. Sam. 10.23 1. Sam. 16.12 1. King 8.3 Psal. 110.2 Psalm 16. Phil. 3.14 Math. 21.19 Gen. 18 3â— Philip. 1.10 Eccles. all ouer Titus 1.15 Math. 19.24 Dan. 5.1.3 Mat. 5. 1. Pet. 4.14 Mat. 19.29 Philip· 28 29. Math. 5.11 Exod. 3 1â— Exod. 11.8 Dan. 9. Psal. 42.11 Gen. 5.22 Gen. 39.9 Exod. 12.27 Exod. 23.18 Leuit. 3.4 2. Chr. 35.12 Exod. 12.13 1. Cor. 5.7 Math. 26.18 Luke 22.7 11. Math. 26.28 1. Cor. 10.4 1. Cor. 5.7 Luke 22.49 Numb 21. Verse 8. Isay 37.26 1. Cor. 10.4 Numb 20.11 Ezek. 9.4 Psal. 32.7 Exod. 14 11 12. Exod. 14. â—â— 2. Kings 9.35.36 Acts 12.23 Isa. 54.17 Genesis 17.2 and 18.18 Ephe. 6.16 Psalm 3.6 Iosh. 6.20 Ephe. 2.12 Gen. 17.27 Exod. 18 1â—.12 Iude 4. Deut. 29.19 20. Hebr. 12 1. Math. 1.5 Iosh. 2.20 Iosh. 29.10 11. Iosh. 2.11 Marke 10.17 Iosh. 6.22 Heb. 6.17.18 Ioh. 2.18 21. Gal. 4.22 Iudges 6.12.14.16 Math. 8.3 Gen. 14. 1. Iohn 3.7 Pro. 20.7 1. Cor. 6.9 Math. 7.12 â— Rom. 13.7 Ephes. 3.20 Psal. 21.3 Acts 12.4 Deut. 20.2.3 â— Kings 17. 2. Kings 4. 1. Cor. 15.20 Acts 17.28 Cant. 8.6 Exod. 32.32 Iohn 1.12 Heb. 4.2 Rom. 15.4 Exod. 14.20 Isa. 43.9.10 12 Dan. 6.10
corporall presence it is sufficient if wee haue true faith for that makes him present much more comfortably then it might be his bodily presence would be vnto vs. If any man aske how this can be I answer The faith of the receiuer knoweth best and yet reason can say something in this case for suppose a man looke earnestly vpon a starre there are many thousand of miles betwixt his eye the star yet the starre and his eye are so vnited together as that the starre is after a sort present to his eye So if we regard locall distance we are as farre from Christ as earth is from heauen but if we regard the nature of Faith which is to reach it selfe to Christ where euer he be in that regard Christ is present and why should not this be so for if the bodily eye so feeble and weake can reach so farre as to a starre and ioyne it to it selfe and so make it present why should not much more the piercing eye of the soule reach vp to Christ make him present to the comfortable feeling of it selfe Thirdly here wee learne how to behaue our selues in a strange temptation whereby God vseth to exercise his children The Lord after that he hath receiued his children into his fauour coÌ„tinueth not alwaies to manifest that fauour vnto them but often times puls back the feeling of it for a time that afterward hee may shew it againe in more comfortable manner vnto them and that they may afterward more sensibly feele it and more earnestly loue it and more carefully labour to keepe it when they haue it Now for the time of this eclipse of the fauour of God he not onely darkeneth his loue but makes them feele also such a measure of his wrath as that they will often thinke themselues castawayes from the fauour of God Dauid and Ioâ— were often exercised with this temptation as appeareth by their most lamentable bitter coÌ„plaints yea Dauid doubts not Psal. 77.9 to chalenge the Lord that he hath forgotten to be gratious and hath shut vp his louing kindnesse in displeasure And Iob chap. 13.26 complaines to the Lord that He writeth bitter things against him and makes him to possesse the sinnes of his youth words as it may seem of men forsaken of God and indeed so for that time they thought of themselues If it please the Lord thus to deale with vs so as we feele nothing else but his wrath wrastling with our consciences neither can think otherwise by present feeling but that God hath forsaken vs what should we do in this pitifull case should we despaire as reason would bid vs no but take this course Call to mind Gods mercifull promises and his ancient former loue and cast thy selfe vpoÌ„ that loue though thou canst not feele it When thou hast most cause to despaire then labour against it When thou hast no reason to beleeue then beleeue with all thy power For remeÌ„ber the power prerogatiue of thy faith It beleeues not things that are manifestly appeare so much as such things that are not haue no being So then when Gods fauour seemes to be lost and to haue no being to thee then is Gods fauour a fit obiect for thy faith which beleeues those things that are not Let al the diuels in hell set themselues against thy poore soule and if thou holdest fast this faith they cannot all make thee sinke vnder it for when the diuel saith Thou hast lost Gods fauour by faith a man answereth though Gods fauour be lost vnto my feeling yet to my faith it is not My faith giues it a being so long say what thou wilt I will neuer feare that it is lost When God puls back his fauour and fights against thee with his wrath do as Iacob did Gen. 32.27.29 Wrestle with God though thou haue but one legge that is though thou haue but one little sparke of faith fight with that little faith lay hold by it on God and let him not go vntill he hath blessed thee in turning again vnto thee his fauorable countenance and say with Iob 13. euen in the very heate of thy temptation O Lord though thou kil this body and flesh of mine yet will I trust in thee for euerlasting life yea though Gods anger should seeme to encrease yet for all that take faster hold and faint not for faith will neuer faile thee it will restore Gods loue when it seemes lost it wil set it before thine eyes when it seemes to be hid For marke well but this one reason if faith will giue life euerlasting a being and make it present to thy soule which indeede yet neuer had being to thee how much more can it giue a being to Gods fauour and make it present to thy soule which once had indeed hath still a being and was neuer lost indeede but onely to a mans feeling Thus true faith is able to answer this temptaation whether it come in life or in the pangs of death Fourthly whereas faith is call'd an euidence hence wee learne that the nature of faith stands not in doubting but in certainty assurance The Romish doubting of the essence of faith is as contrary to true faith as darknesse to light for faith is an euidence of things hoped for that is it coÌ„uinceth the iudgemeÌ„t by vnfallible arguments knowing as certainly the truth of the promises of the things hoped for as that God is God But Rome wil needs ioin faith doubting which in deed fight like fire and water and can neuer agree together in euery respect but one wil in the end destroy the other Obiection But it seemeth doubting is a part or at least a companion of faith for we doubt as wel as beleeue who is so faithful that doubteth not Answer We do so but what then we should not for God coÌ„mands vs to beleeue not to doubt therefore to beleeue because it is commanded of God is a vertue and if it be a vertue then to doubt is a vice faith doubting are both in a good man but faith is a work of grace and of the spirit Doubting is a work of the flesh a piece of the corruption of the old man Fiftly if faith be a substance of things hoped for much more is it a substance to the beleeuer if it giue those things a being which aâ—e out of him much more doth it giue a permanent being vnto the beleeuer himselfe strengthning him to stand continue in al assaults So Heb. 3.14 Faith is that whereby a beleeuer is sustained vpholden so that indeed we may fitly say Faith is the spiritual substance and the spiritual strength of a Christian man and according to the measure of his faith such is the measure of his spirituall strength This coÌ„sideration hath diuers comfortable vses but especially two 1. When any of vs are out of the reach of a temptation so long are we confident of our
owne strength But when we are assaulted by the diuel the world and our owne flesh then we shal find that to resist is a harder matter then we dreamed of for as possible as it is for water to burne or fire to put out it selfe so possible is it for vs of our selues to resist sin insomuch as it is a thousand to one but that at euery assault our nature yeelds Now if it be so hard to rule ouer one sin how shal we do against that sea of temptations that ouerwhelmeth a Christian life this doctrine teacheth thee how namely to stick to thy faith and it wil doe it for thee for if it be the substance of the things thou hopest for which yet neuer were much more wil it yeeld vnto thee spirituall strength substance to make thee stand in all temptations When thou art tempted then call to minde Gods promises beleeue them that is apply them to thy selfe and be resolued that they were made shall be performed euen to thee theÌ„ though thou haue no more power of thy self then fire hath to cease to burne yet whilst thou doest thus thou shalt feele thy soule spiritually strengthned against all temptations feeling the experience of this deny theÌ„ thine own strength magnifie the power that God hath giuen vnto true faith Againe though now we are most of vs quiet vnder our owne vines and figtrees yet we know not how soon the hand of the Lord may be vpon any of vs in pouerty sicknesse imprisonment banishment losses famines or how it pleaseth him how shal a poore Christian stand and buckle himselfe to beare these I answer true sauing faith resting on the word of God beleeuing the promises not formally but truly wil put such substantiall spirituall strength into him as that at first though he bow vnder it yet shal he be able to recouer himself again buckle himself to go forward in his profession shal follow Christ manfully with this his crosse This wonderful power hath God giuen to sauing faith both to resist temptations and to vndergoe all crosses And thus much of the first action or effect of faith the second foloweth VERSE 2. For by it our Elders were well reported of THis verse containeth the second effect of sauing faith which is that faith is a meanes whereby a beleeuer is approued of God This verse hath speciall relation to the fift verse For that that is said here of all the Elders in generall is there affirmed specially of Enoch namely that hee was reported of to haue pleased God Let vs first search the true meaning of the words Elders That is all such men as liuing vnder the old testament beleeued in Christ amongst which though all be vnderstood yet some were more excellent in faith obedience then others so more honorable and of higher estimation with God and men and of them it is specially vnderstood Now concerning these Elders it is further said that they were well reported of hereby are meant three things 1. That God approued and allowed of them 2. That God did approue of them because of their faith in the Messias 3. That God gaue a testimony and declared that hee approued of them For the 1. it may be asked How were they approued of God Ans. Christ the sonne of God is he in whom the Father is well pleased Now they beleeuing in Christ their sinnes were laid on him and made his by imputation and contrariwise his holinesse obedience and satisfaction were imputed to them and by the same imputation made theirs Now that being theirs God being so well pleased with Christ could not but also for Christs sake approue of them If this seeme hard vnto any I make it plain by this comparison Looke as Iacob a yonger brother puts on Esaus garment the elder brother in it was takeÌ„ for Esau obtained his fathers blessing patrimony which by himselfe he could not haue got euen so we are as younger brethren Christ is our elder brother we haue no right nor title to our fathers blessing nor to the kingdome of heauen wee must put on the robe of perfect righteousnesse which is the garment of Christ our elder brother we standing clothed with 〈◊〉 purchase our fathers fauour and with his fauour his bleâ—â—â—ng and his blessing is the right and title to euerlasting life And thus by Christ they were approued Secondly for what were they approued The text saith By faith not because faith is an action of a sanctified minde and a good grace of God for so are humility loue feare of God al which are graces of the sanctifying spirit as faith is but because it is a worthy instrument in the heart of the beleeuer which apprehends and applieth to the soule that righteousnesse of Christ by which he is iustified thus it being the hand and instrument of their iustification by it it is said they were approued 3. The text addeth that God did not onely approue of them but that he testified and made it manifest to all the world that he did so And this testimony God gaue of them 1. In his word 2. In their owne consciences The truth of the first is manifest in that not onely in this chapter but often also in the old testament God hath mâ—de such honourable mention and giuen such honourable titles vnto many of these Elders calling Abraham the friend of God 2. Chron. 20.7 And Dauid a man after Gods own heart â— Sam. 13.14 and them all his anointed and deare chosen children Psalm 105.15 Thus God hath testified of them in his word 2. God testified it to their owne consciences in that hee gaue them his spirit inwardly to assure their coÌ„sciences that he did accept them in the Messias to come and thus these elders receiued a testimonie both outward to all the world inward to their consciences that God in Christ approued and loued them so the sense is plaine the vse hereof manifold 1. In that it is said these Elders were approued by faith here wee learne what is the olde and ancient way the right and straight way that hath no by-wayes to life euerlasting namely this only To rely on the mercy of God in Christ for pardon of sin this is the way wherein all the ancient Elders walked to heauen this is the way that God hath opened made vnto his Court it is the Kings high way the beaten way common to euery one that knowes how to walke in it deceiued none that euer went in it beside which there is no other Seeing then God hath consecrated it our Elders haue trode this way before vs let vs folow them that so we may attain that kingdom wherto it hath brought them If any yet doubt whether this be the way or no the spirit of God puts it out of doubt Esay 30.21 First affirming peremptorily This is the way Secondly bidding vs therefore walke in the same This is
either in soule or body but to remember him that of one made multitudes to spring out Therefore when thou art brought neuer so low either in soule or body by any miseries either inward or outward faint not but goe forward in the strength of the Lord thy God Particularly If God haue afflicted thee with pouerty that thou haue almost nothing to begin withall or for thy soule is thy knowledge in religion small thy meanes poore thy feeling of Gods fauour but weake yet faint not but lay fast hold on Gods power promise vse carefully the holy means God hath ordained remembring and relying on him who made millions grow out of one and assure thy self that as Iob saith Though thy beginnings be small yet thy later endes shall greatly encrease Secondly obserue here how old persons are called halfe dead or as good as dead that is true of them many wayes First their yeares and dayes limited them are as good as gone For suppose a man should be as sure to liue 100. yeares as the sunne is to runne all the day long his course and at night to goe downe Yet as when the sunne is past the height and drawing downward wee say it goeth fast downe and the day hasteth away So when a man is past his middle age when the sunne of his life is past the noonsteede he declineth daily and draweth fast away and the night of his life approacheth with hast and much horrour vnlesse he preuent it Secondly their strength vitall powers by which their life is continued and their soules and bodies kept together are so much weakened that they are almost extinguished whereby it comes to passe an olde man may feele a manifest defect in all powers of minde and body Thirdly sicknesses or diseases grow vpon them in olde age and as their strength faileth so the force of diseases is redoubled on them and looke what diseases haue lurked in their bodies which either naturally were bred in them or accidentally taken they now shew themselues more sensibly and the weaker a man is the stronger is his sicknesse In these three respects an olde man or woman is as good as dead The vse hereof is profitable First they must therefore be aduised to prepare themselues for death Euery man is to prepare I confesse then if euerie man especially they that be olde The young man may die the olde man must die the youngest cannot liue alwayes the olde man cannot liue long the aged mans graue is as it were made already his one foote is in it And this is not mans conceit alone but Gods own iudgement who as we see here calls an olde man as good as dead and that not so much in regard that he is sure to die as that he is neere it Therefore as euery man young or olde is to make ready because his time is vnknowne and no man is sure that hee shall liue to be olde and as the Psalmist singeth Euery man in his best estate is altogether vaenity Psal. 39.6 So especially he to whom God hath beene so gracious as to let him see olde age he should thinke of nothing but his end prepare euery day to die in the Lord. His gray haires his wrinkled skin his withered face his ill stomack his weak memorie his crooked body and the manifest most sensible alteration and decay of his whole state of minde and body should hourely all cry in his eares I am halfe dead I will therefore prepare to die in the Lord. It is therefore a miserable sight to see that those who of all men should be most willing to die are for the most part most desirous to liue And those who should be most readie to die are generally most ignorant most couetous and their hearts most of all wedded to the earth and earthly things Secondly olde persons must heere learne S. Pauls lesson 2. Corinth 4. That as the outward man perisheth so the inward man may be renued daily The outward man is the bodie the inward man is the soule and the grace of God in it They must therefore labour that as the strength of their bodies decay so the grace of GOD in their soules may quicken and reuiue But alas the common practice is contrarie For olde men haue generally so misspent their youthes and in their olde age are partly so backward partly so vnfit to learne religion that when they come to their death-beds they are then to be Catechised in the very principles of religion so that when as the body is halfe dead religion hath no being in them and when the body is a dying religion and grace scarce begins to liue in them such men cast all vpon a desperate point But let them that desire a ioyfull departure thinke of these thinges afore-hand and as yeares draw on and so draw life to his end and the body to the graue so let them weane their hearts from the world and lift them vp to GOD and so spend their last dayes in getting knowledge and in seruing God that when their bodies are weakest and fittest for the earth their soules may be the holiest and ripest for heauen To such men shall it neuer be discomfort to see their bodies halfe dead when for recompence thereof they finde their soules halfe in heauen Thus we see the roote or foundotion of this posterity how poore and weake it was Now let vs come to the greatnesse of it Thereof sprang as many in number c. This one olde couple Abraham and Sarah are made by Gods power the father mother of many nations and he and she of whom the world would haue pronounced they should not haue left a name vpō the earth haue now millions of childrē that sprang out of them Here we may learn That though GOD worke ordinarily according to the course of Nature which himselfe hath established yet that he is not bound to it nor will be hee bound it therefore there is no reason it should binde him Here we may see the power and prerogatiue of Gods Maiestie As in the beginning he made to be those things which were not so still he calleth things that are not as though they were Rom. 4.17 and turneth and altreth the state and nature of his creatures as pleaseth him He can take life from the liuing man and leaue him dead hee can giue life to the dead man make him liue againe So hath he dealt for the body and for the soule he hath beene no lesse wonderfull Saul of a bloudy persecuter he cā make a zealous Preacher Acts 9 euen a glorious instrument and a chosen vessell to carie his name vnto the Gentiles euen hee who thought to haue blotted out the name of Christ and all that call on that name from vnder heauen Acts 9.14 Rahab a harlot a cōmon woman yet by Gods work so far altred that her faith is here registred in the 31. ver amongst the most excellent
beleeuers that haue bin in the world Let this teach vs whē we see our own sins how hideous monstrous they be yet not to despaire And whē we see other men liue in extream dissolutenes yet not to iudge of them before the time but euen then with hope and comfort remember that God who quickneth the dead and calleth things that are not as though they were And in that hope let vs perswade our selues that he may quicken our dead hearts and reuiue vs by his grace And therefore in that hope let vs raise vp our selues to vse all holy meanes of Gods Word Sacraments and Prayer which if we carefully and continually doe wee shall see wonders wrought in vs that as they saide of Paul This man preacheth the faith which afore he destroyed and therefore glorified God for him Galath 1.22.23 So shall men say of vs This man hates the profanenesse that afore he liued in and loues the religion that afore hee mocked Such miracles will the Lord worke in vs if with faith and diligence wee vse the holy meanes that so all that see vs shall Glorifie GOD for vs. Thus wee see generally how great the issue and posterity of Sarah was But it is more particularly inlarged by two comparisons As many as the starres in the skie or as the sands by the sea shore which are innumerable His comparisons are two One taken from the heauens as many as the starres in the skie The other from the earth as the sands in the Sea And these two are vsed by the holy Ghost being things of incredible number to expresse the multitude of the Israelites that came all from Sarah Not but that other things also are of as great number as the drops of water dust of the earth hairs of mens heads c but these two are most common and prouerbiall phrases whereby to expresse a multitude And againe the starres of the skie are rather named then any other because God himself in the beginning pleased to vse it to Abraham when he had neuer a childe Gen. 15.8 God caried Abraham forth in the night and bad him count the starres if he could and said so shall thy seede be And Moses afterwards vseth the same comparison Deut. 10.22 Our Fathers went downe into Egypt 70. persons and now the Lord hath made vs as the starres of the skie in multitude Now because all men are not Astronomers as Abraham and Moses were and that ignorant men might say they can perceiue no such matter in the starres Therefore hee vseth another comparison which euery Country-man may discerne how innumerable they be namely the sands of the Sea-shore And least any should say I dwell in the mid-land Country and neuer saw the sea sand and am ignorant and so cannot iudge of the starres therefore to put him out of doubt the holy Ghost assures him in the end of the verse that they are both innumerable that is not in themselues or to God but in regard of man and mans skill vnable to be counted Concerning these two comparisons let vs obserue the manner or the phrase of speech in them vsed Secondly the matter in them intended For the first wee are to knowe that the speech is not proper but figuratiue For properly they were not as manie as the starres or as the sands neither are the starres or sands innumerable but it is a figure called by the Rhetoricians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is an excesse of finenesse of speech or an excessiue elegancie And as it is ordinarie in all Writers and euen in common speech so it is not refused by the holy Ghost but vsed both heere and in the two forenamed places and the like also of the same nature but in other phrases in other places as Saint Iohn 21.25 I suppose saith hee if all the sayings and doings of Christ were written the world could not containe the bookes that would be written Meaning they would be exceeding many and more then would be needefull for saluation And Deuteronomie 9. verse 1. Moses saith That the Cities of the Canaanites were great and walled vp to heauen Meaning that they were very high and so high as was possible for Cities walles to be and as was impossible to haue beene scaled in all mennes reason had not GOD fought for them These and such like are common in the Scripture and seeing wee allowe that libertie to all Writers and to our selues in common speeche no reason to denie it to the Scripture which was written for all mens vnderstanding and therfore in such phrases as are vsuall and ordinarie with all men And the like liberty is heere taken also in another figure as many as the sands by the shore of the sea the word properly signifieth and soundeth the lippe of the Sea Now the sea hath no lippe but it is a speech taken or borrowed from man or beast who haue lippes and the sea shore resembleth a lippe For looke what a lippe is to them the shores are to the sea as the two lippes doe inclose the mouth so the two shores on both sides doe inclose the Sea which lieth as in a mouth betwixt them From hence we may learne profitable instructions First that therefore Rhetoricke is a warrantable good and lawfull Art and it ariseth thus That which the holy Ghost practiceth must needes be not onely not euill but good and warrantable But the holy Ghost vseth and practiceth Rhetoricke heere and in many places else of the Scripture Therefore it is a good and lawfull Arte. The proposition is vndoubted the assumption is cleare both by these places and almost the whole body of the Scripture many of Saint Pauls Epistles many of Christes owne Sermons Saint Iohns Gospell many of the Prophets especially Esayah haue as much and as elegant Rhetoricke in them as any VVriters in the vvorlde and beside all other vertue and Diuine power in them doe euen for figures and ornaments of Arte match any Oratours that haue vvritten in the Greekes or Latines Nor would it bee anie hard taske to vndertake to prooue and illustrate euery approued rule of Rhetorick out of some part of Scripture Now if it be lawfull to practice the rules of Rhetorick then is it lawfull also to collect those rules together to pen them and to make an Art of them They therefore that holding the contrary doe say or teach or write it is vnlawfull goe against the streame and common practice of the Scripture and rules of common reason Secondly heere it is apparant that in preaching Gods word it is lawfull and warrātable for a Minister to vse Rhetoricke and eloquence And the reason is good for that which the holy Ghost vseth in penning of the Scripture the same may Gods Ministers vse also in preaching the same They therefore that denie that liberty to Ministers are too rough and rugged and pull out of the hand of the Ministers one of his weapons out of the wings of the
set down vnto vs examples of faith more at large But from this verse to the end of this Chapter he heapes vp briefely together many examples of faith one vpon another The reason whereof is First because the number of true beleeuers which are mentioned in Scripture is very great and therefore he could not here stand to set them downe in order one by one Secondly by handling all the examples at large which the Author propoundeth in this short Epistle hee should haue seemed to haue restrained the name and title of faith to a very few for all that are here named and commended for their faith are but few in comparison of all that truely beleeued in the olde Testament And therefore hee heapes vp the rest together to intimate that the number of beleeuers was more than he could record And this hee doth by a Rhetoricall preterition or passing ouer called in Schooles Paralepsis whereby matters are briefly dispatched and passed ouer with the very naming only What shall I say more That is as if hee had said I haue propounded diuers worthy examples of faith and besides these there are also many more but the time of writing an Epistle will not suffer me to handle them all at large First in this particular quicke dispatch of beleeuers by our Apostle wee may obserue a difference betweene the infinite vnderstanding of God and the created vnderstanding that is in mans minde Man indeed vnderstands the things that are reuealed to him of God but yet in a manner and order farre different from that which is in God for man cannot conceiue in his minde all the things hee knowes at once by one acte of his vnderstanding but must haue distinct time to conceiue of them one by one distinctly For looke as he vtters them distinctly one by one as we see in this place so likewise doth he apprehend them in conceit and vnderstanding But with God it is not so for God at once by one acte of vnderstanding without distinction of time doth conceiue of all things at once both past present and to come and so could vtter and expresse them if any creature were able in conceit so to comprehend them Secondly whereas the holy Ghost saith The time would be too short c. Hee giues vs to vnderstand that the number of beleeuers is very great and that a long time would not serue to repeat them or to write of them This directeth vs vnto a good answer to a question which much troubleth our common people to wit How great is the number of them that shall be saued whether is it greater than the number of them that shal be damned Ans. We must consider the nūber of the elect 2. wais 1. in cōparison of them that shall be condemned secondly in themselues If we compare the elect with the reprobate the number of the elect is but a small nūber for in most ages the church of God hath beene but a handfull to the rest of the world And in the Church this likewise is true Many are called but few chosen in respect of them that are called But yet consider the elect as they are in themselues and they are a huge great number yea innumerable as Saint Iohn saith speaking of the elect among the Gentiles beside the chosen Iewes for all that doe truely beleeue shall bee saued Now beleeuers are innumerable This the Author of this Epistle would insinuate vnto vs by his phrase of speech What shall I say more c. In handling these examples wee must obserue the order here vsed by the holy Ghost for in this 32. verse hee sets down the names of the persons that beleeue all ioyntly together rehearsing them one by one And in the 33 34 45 verses he laies downe briefly the fruits of all their faith in number tenne most notable actions seruing all and euery one of them most worthily to commend their faith In the handling of them wee will follow the order obserued by the holy Ghost and first speake of the persons then of their actions The foure first are these Gedeon Barac Samson and Iephte These foure were Iudges in Israel the fift is Dauid who was both a Prophet and a King the sixt is Samuel both a Iudge and a Prophet lastly the Prophets generally by whom wee must vnderstand especially these three Elias Eliseus and Daniel In speaking of these persons here commended vnto vs first we will intreate of them generally and then in particular In generall let vs first obserue the order which the holy Ghost here vseth in naming them Gedeon for time was after Barac and yet here he is first named so Samson was after Iephte and yet here he is put before him This the holy Ghost would neuer doe without some special cause We therefore must knowe that the Scripture vseth a two-fold order in reckoning vp of persons to wit the order of time when as hee that liued first is first named and the order of dignity when the most worthy and excellent is named first though he were later in time Now the Scripture accounteth best of them that did excell in faith and in the fruits thereof so in this place whereas Gedeon is set before Barac Samson before Iephte the holy Ghost obserues not the order of time but the order of dignity according to the excellency of their faith naming them in the first place that were most famous for this grace of faith and did exceed the other in the fruits thereof Here we learne this speciall point That the more men excell in faith and other graces of God the more God will honour them for looke who most honour God shall be most honoured of him but the more a man excels in grace the more he honours God And for this cause is Gedeon preferred before Barac and Samson before Iephte because they were more plentifull in the fruits of faith This must mooue vs not onely to seeke to haue faith but to labour euery day more and more for the increase of faith and of obedience for the more a man abounds in grace before God the more will God honour him both here and in heauen And thus much for the order wherein they are propounded Secondly let vs consider what manner of persons these were Gedeon Barac and the rest They were extraordinary men in their time raised vp by God for the speciall good of his Church and the common wealth of the Iewes that they might help and defend them in distresse And therefore as their calling was extraordinary so God indued them with extraordinary gifts of wisdome strength zeale and authority for which they are here renowmed in this Catalogue of most worthy beleeuers In their example wee may obserue this point That whom God doth raise vp extraordinarily for some speciall good in his Church them he endues with extraordinarie gifts to discharge that calling and withall hee giues them the spirit of grace with a true and liuely faith
This besides the instance we haue in hand appeares plainly in Christes Apostles they were called by Christ to preach the Gospell to all the world and to plant his Church vniuersally and thereupon howsoeuer they were simple men before were furnished with extraordinary gifts of wisedome zeale knowledge and with this excellent grace of sauing faith which did sanctifie their other gifts for howsoeuer Iudas was numbred among them hauing been a Disciple yet he neuer came to the execution of the Apostleship but went astray from that ministration Acts 1.25 And in these later dayes when God restored his Gospell to light out of the darke myst of Popery hee raised vp extraordinarie men whom he endued with wisedome zeale and iudgement which gifts also he sealed vp in them by a liuely faith which they testified by their piety and godlinesse in life conuersation And this course he obserueth vsually in all those whom hee raiseth vp extraordinarily for the good of his Church This we must obserue to acquaint vs with a special difference betweene those whom God raiseth vp extraordinarily for speciall good and all arch heretiques and traytors that set vp themselues vnsent of God For many such wretches haue excelled in wisedome in worldly policy in zeale and authority whereupon they haue pretended and perswaded many that they were called of God But hereby especially they are to be discouered that they are voide of this rare gift of true sauing faith for look at their lyues and ordinarily for impiety they haue beene and are arch-diuels So that though they wanted not authority or outward zeale and wisedome yet they wanted faith which should purifie their hearts or else they would neuer haue liued in such notorious sinnes as they were discouered to doe And this is the triall which our Sauiour Christ directs vs vnto saying Ye shall knowe them by their fruites Math. 7.16 Let them therefore pretend what knowledge what zeale or authority soeuer they will if the fruits of faith appeare not in their lyues by obedience they are not called of God for the speciall good of his Church Thus much of these men in generall now wee come to entreate of them seuerally as they are propounded in the Text. THe first person here commended vnto vs is Gedeon the History of whose acts is laid down at large Iudges chap. 6. In his example note one point especially to acquaint vs with the manner which God vseth in begetting and encreasing true faith in the hearts of his children If we reade the Story we shal see that the Lord in the likenesse of an Angel called Gedeon once twice yea thrice to be a Iudge to his people But Gedeō greatly doubts of his calling therefore desires a signe of the Lord which God gaue him For the sacrifice which he offered was burned vp with fire from heauen yet still hee doubted and was in a greater feare then before euen of death it selfe but being confirmed by the Angell and set a-worke he brake down the Altar of Baall and built one to the true GOD and thereon offered sacrifice as God commaunded though with some feare And when the Midianites and Amalekites came armed against Israell hee is stirred vp by the spirit of God for their defence but yet still hee doubted of his calling and therefore againe asked a signe at Gods hands and had it and after that asked another which GOD also graunted Nowe hauing all these one in the necke of another at length hee knowes his calling and so goes in faith and defends Israell so that hee got the assurance of his calling by sundry particular signes and confirmations of his faith And though hee doubted greatly at the first yet after hee beleeues not onely that hee should bee a Iudge and Deliuerer of Gods people out of the hands of their enemies but this principally that God was his God and would giue vnto him euerlasting life Here then we haue a notable precedent of the manner of Gods working true and sound faith in the hearts of his children They receiue not this grace at once but by degrees God works it in them by little and little When a man is first called of GOD hee hath much doubting and feare but then God sends sundry helpes to weaken this feare and doubting and as they decrease so is faith encreased No man beleeues soundly at the first but weakely euen as he growes in yeares so he must grow in faith and the encrease of our faith is by continuance in the meanes and by experience of Gods loue and fauour And indeed the more faith encreaseth the more wee vse the meanes to grow therein and the more we delight in the meanes and at length after long experience of Gods mercy wee shall haue wrought in our hearts this gift of true liuely faith which shall be able to preuaile against all feare and doubting And thus much for the person of Gedeon The second person commended vnto vs is Barac of whom wee may reade Iudges 4. His Storie is large and plaine enough and therefore wee will not stand vpon it The third person is Samson of whom wee may also reade Iudges 13.14 c. Now touching Samson this question may well be asked how hee can be iustly commended for his faith seeing it may seeme hee killed himselfe Answere Samson did not kill himselfe for hee was called extraordinarily to be a Iudge ouer Israell for their defence and deliuerie out of the hands of the Philistimes Now when the Princes of the Philistimes were gathered together being his enemies and the enemies of God and his people hee cast the house downe vpon their heads to kill them therein because beeing blinde hee could not pursue them in battaile And therefore hauing them by Gods prouidence in his hands hee destroyed them as his calling was albeit hee lost his owne life in the same action Againe Samson in pulling downe the house purposed not directly and wilfully to kill himselfe but to aduenture his owne life by taking iust reuenge vpon his enemies and the enemies of God and therefore as Gods seruant he prayed first vnto God and so did no more thā the Souldier in the field ought to doe who bearing a louing minde towards his Countrey is content to aduenture his owne life for the destruction of his enemies in the defence of his Countrey and is resolued that if hee die in that defence hee dieth in his lawfull place and calling and dieth Gods seruant yea Gods Champion This did Samson and therefore may iustly be commended for his faith neither is this fact of his any disgrace but rather a notable commendation of his faith and an euidence of great zeale for Gods glory and of singular loue to his people The fourth person commended heere is Iephte of whom wee may reade Iudges 11. Iephte was the base sonne of Gilead borne of an harlot To be base borne is noted in Scripture as a matter of reproach and