reason whereof Saint Paul calles the Gospell by which the righteousnes of God is offered vs vnto saluation the word of faith Rom. 10.8 It seemes then it is an improper speech to say that faith moued Noah to reuerence Answere I answere that properly faith springs out of the promises that it is built vpon them The true obiect of faith that they are rightly and truly her obiect and therefore wee say that Christ is the true obiect of faith in whose person the heauenly Father is mercifull vnto vs and in whom are sealed vp and confirmed all the promises of saluation How faith is said to be the cause of feare And yet notwithstanding this is no hindrance why faith should not looke vnto God and that it should not with reuerence receiue whatsoeuer hee commandeth Or if wee will haue it in fewer words The nature of faith is to heare God speake and without any doubting at al to receiue whatsoeuer proceeds out of his holy and sacred mouth Faith then you see is no lesse subiect to the commandements and threatnings than it is to the free promises But because we are neuer touched as we should and as neede requireth with the commandements of God to yeeld him that obedience he requireth neither yet mooued by his threatnings to seeke by prayers to preuent and turne away his wrath vnlesse wee haue first apprehended the promises of grace VVhy the Gospell is called the vvord of faith Rom. 10.8 so as wee can boldly acknowledge God to be our mercifull Father and the author of our saluation for this cause the Gospell is called as of the principall part of it the word of faith and thus wee doe put a mutuall relation or correspondencie between faith and the Gospell Yet howsoeuer faith in some things doe looke directly to the promises of God so also doth she no lesse looke vnto the threatnings so farre foorth as is necessarie for vs to be led to the feare and obedience of God To the sauing of his household He here sheweth the obedience of Noah which issueth from faith as water from a fountaine The building of the Arke was both a long work and of great labour he might haue been hindred yea a thousand times might this worke haue been broken off had there been no other impediments than the scoffes mocks of the wicked for no doubt they came running vpon this holy personage from euery coast to gaze at this strange building Whereas then hee did thus constantly beare all their outragious and proud assaults he shewed that he had a wonderfull power wrought in his affections to obey But whence came it that he so constantly obeyed God but that he had before rested in the promise which gaue him good hope of safetie and that he should perseuere in this confidence vnto the end For it had been impossible for him of his owne free will to haue endured so many troubles to haue ouercome so many hindrances and to endure so constant in his purpose Faith the mother of obedience vnlesse faith had gone before Faith then is the onely mistris or mother of obedience whence wee may gather on the contrarie that infidelitie is the onely let that keepeth vs from obeying of God Infidelitie only hinders obedience And at this day the incredulitie of the world doth manifest it selfe in this respect after a very fearefull manner to wit in that there is so little obedience By which he condemned the world If we say that Noah cōdemned the world because he was saued referring this word by the which to his safetie it should be too constrained a sense again that it should be vnderstood of faith the scope of the text will hardly suffer it wee must therefore vnderstand it of the Arke Now it is said that he condemned the world by the Arke for two causes For in that he was so long time occupied in building the Arke this tooke away all excuse from the reprobates and the euent which followed shewed that the destruction of the world was iust For why was the Arke the safegard of saluation to this one familie but that the wrath of the Lord spared this holy personage In what sense Noah is said to condemne the vvorld to the end he should not perish with the wicked Wherefore if he and his familie had not been preserued as a little remnant the condemnation of the world had not been so euident In that Noah then obeyed the commandement of God he by his example condemned the obstinacie of the world And in that he was so miraculously deliuered from the gates of death it was an instructiō that the whole world was iustly destroyed the which God would doubtlesse haue saued if it had not been vnworthie of so great a mercie And was made heire of that righteousnes which is by faith This is the last thing which the Apostle would haue vs to obserue in the person of Noah Faith the roote and cause of righteousnes Moses telleth how he was a iust man the Apostle testifieth that faith was the roote and the cause of this his iustice or righteousnesse The which is true not onely because a man will neuer yeeld himselfe in truth and vnfainedly obedient to God vnlesse he be first setled vpon the promises of his fatherly good will confidently beleeuing that himselfe and all his actions are acceptable vnto him but also because the life of a man be it neuer so holie if it once come to be examined according to the strict rule of Gods iustice can in no wise be wel-pleasing in his sight without remission of sinnes You see then it is necessarie that righteousnesse be grounded and vpheld by faith 8 By faith Abraham Gen. 12.4 when he was called obeyed God to goe out into a place which he should afterward receiue for inheritance and he went out not knowing whither he went 9 By faith he abode in the land of promise as in a strange countrie as one that dwelt in tents with Isaak and Iacob heires with him of the same promise 10 For he looked for a citie hauing a foundation whose builder and maker is God 11 Through faith Sara also receiued strength to conceiue seede Gen. 17.19 21.2 and was deliuered of a child when she was past age because she iudged him faithfull which had promised 12 And therefore sprang thereof one euen of one which was dead so many as the starres of the skie in multitude and as the sand of the sea shore which is innumerable Abraham HE comes now to speake of Abraham who was the principall father of the Church of God vpon earth of whose name the Iewes boasted as if by this onely title they had been exempt out of the common order of men because they were descended from his holy stocke and linage Now hee shewes them what they ought especially to haue if they would bee reputed among the children of Abraham and by this
doubt of that which God hath promised 6.11 E Elect. It is profitable the elect should sometimes bee sharply reprooued 6.9 End What end we ought to haue in all our thoughts and deliberations Euer How farre this word Euer is to be extended 7.17 Exile A comfort for the exiled 11.38 A mediatation for the exiled 13.14 F Falles Falles generall and particular 6.4 Faith Faith giues the word entrāce in respect of vs. 5.2 Two effects of faith 3.6 Faith and charitie must goe together 6.11 Great difference betweene faith and a generall apprehension 6.11 Faith must passe beyond all externall shadows to rest it selfe vpon Christ alone 6.19 Faith the foundation of an holy life 10.35 No life without faith 10.38 The necessitie of faith 10.38 Faith was the onely band whereby the Patriarkes were knit vnto God 11.2 Faith must content it selfe with Christ alone 11.6 The nature of faith 11.7 The obiect of faith 11.7 How faith is said to bee the cause of feare 11.7 Why the Gospell is called the word of faith 11.7 Faith the mother of obedience 11.7 Faith the roote and cause of righteousnes 11.7 A principle of faith 11.8 Two trials of faith 11.8 Faith commended though it were mingled with distrust 11.11 That is the true faith which rests it selfe vpon the promises 11.11 When faith respects the promise and when it respects the recompence of reward 11.26 Fathers How farre the example of our fathers is to be followed 3.8 See chap. 11.13 Feare Feare ought not to take away the assurance of faith 4.1 How faith is said to bee the cause of feare 11.7 Feare is too ingenious in seeking starting holes 12.13 Felicitie We must go out of our selues to attaine true felicitie 4.10 Fight A double fight of the faithfull 12.4 Free-will We will freely but it is to do euill G Glorie What it is to giue glorie to God 6.15 To serue to Gods glorie is the onely ende of our life 11.6 God God is neuer angrie without cause 3.17 God is the father of the soule as well as of the bodie 12.9 God cares for vs euen whilst he afflicts vs. 12.12 Good Man his soueraigne good 4.10 Gospell Hee that reiects the Gospell reiects the saluation of God 2.3 Christ the author of the Gospel 2.12 Why the Gospel is called the word of faith 11.7 H Haste We neuer think God makes haste enough when wee waite for his deliuerance Halting We must take heede of halting in Gods matters betime 12.13 Hearing Hearing profits not vnlesse faith bee ioyned with it 4.2 Hearts None can soften our hard hearts but God 3.8 Hillarie A saying of Hillarie 11.38 Hisichius 8.5 Hisop The vertue of Hisop 9.21 Holy Ghost Foure effects which the Holy Ghost workes in vs. 10.29 See chap. 8.10 Hope Hope the constancie of faith 3.6 Hope findes no footing on earth 6.19 Hope springs out of faith 10.23 Hospitalitie Hospitalitie growne out of vse 13.2 Humilitie God allowes no seruice vnlesse it be ioyned with humilitie 12.28 I Illumination It is the worke of the Holy Ghost to illuminate our vnderstandings 8.10 Imperfections Imperfections remaine in the best 11.32 Infidelitie No darkenes like infidelitie 4.12 Infidelitie onely hinders obedience 11.7 K Kingdome Christs kingdome shal neuer bee vanquished though it be daily assaulted 1.13 Knowledge All knowledge that is separate from the knowledge of Christ is but meere vanitie 13.8 Hee is a man of knowledge that knowes how much he wants 5.12 L Last day See 10.25 Law In what sense the word law is to be taken 7.12 Their consciences can neuer be at quiet that rest only in the doctrine of the law 9.15 They profit il by the law that are not drawne thereby to faith 11.24 Laying on of hands chap. 6.2 Loue. He that wil exercise himselfe in the duties of loue must prepare himselfe to a life ful of labour 6.10 Loue extends her liberalitie to all c. 6.10 It is an hard matter to preserue loue 10.24 Nothing sooner lost than loue 13.1 The true badge of loue 13.16 M Marriage Mariage lawfull for all sorts 13.4 Masse Foure points proouing the Masse to bee full of sacriledge 10.18 Meates Obseruation of meates belongs nothing to the substance of our saluation 13.9 Mediator No Saint or Angel a fit Mediator and why 8.3 Merit Reward is not giuen vnto workes vpon any merit 6.10 Merit of workes 11.6 Moses The commendation of Moses faith 11.25 Moses faith oft mingled with the imperfections of the flesh 11.27 N Nature of faith 11.27 Neglect After a long neglect of holy duties followes an alienation of affections 6.4 Noah In what sense Noah is said to condemne the world 11.7 Nouatus The error of Nouatus confuted chap. 6.4.10.26 O Obedience Our obedience chiefly appeares in the deniall of our selues 5.8 Obiection An obiection of the Papists answered wherein they say they offer not another sacrifice c. 10.2 Offer None fit to offer Christ but himselfe 10.18 Offices Two offices of Christ 3.1 Opportunitie It is dangerous to neglect opportunitie 3.13 Oath It is lawful to take an oath 6.16 P Pastor The care of a good Pastor 4.1 We must learne to discerne true Pastors from false 13.17 Pardon Who they be that are excluded from hope of pardon 6.4 Patriarkes chap. 11.13 Patience The necessitie of patience 10.36 Peace We haue peace both in life and in death c. 2.15 In what sense the Hebrewes vsually take this word Peace 7.2 Wee must striue to keepe peace with men c. 12.14 We shall neuer keepe peace except wee take paines to pursue it 12.14 Person A mans person must bee excepted c. 11.4 Perseuerance Perseuerance in well doing is a vertue thin sowen 6.10 Petitions God often grants our petitions when he seems to denie them 5.7 Plerophoria 6.11 Poore When we inuite the poore to our houses in them wee giue entertainment to Christ 13.2 Praier Christs praier heard though he suffered death 5.7 Praier ought to bee feruent 5.7 How to pray with fruit 8.3 Prayers All praiers that depend not on Christs intercession are reiected 7.26 Preaching Preaching must not be contemned and why 4.12 see 4.2 Preaching hath a double vse Pride The end of threatnings is to beate downe the pride of the flesh c. 6.5 Promise No faith without a promise 4.2 Gods promise the onely obiect of faith 10.23 Promises That is the true saith which heares God speake and rests vpon the promises 11.11 The promises profit vs nothing c. 9.20 R Reconciliation No other meane to procure Reconciliation but the blood of Christ 9.22 Religion There is no religion but where the truth beares the sway 11.6 No religion without sanctification 12.16 Repentance Fearefull euents of late repentance 12.17 Reprobates The hearts of the Reprobates compared to the Anuill 4.12 Resurrection The end of Christs resurrection 13.20 Reward Reward impugnes not the free imputation of righteousnesse 10.35 When faith is said to respect reward 11.26 Rodde The rodde had neede to bee alwaies tied to our backs 12.7 S Sacrament The blood of beasts purged sacramentally 9.13 The word and Sacrament must goe together 9.20 The Exposition of the word the life and soule of the sacrament 9.20 Sacrifice Christs sacrifice absolutely perfect 7.27 See 9.14 Christs sacrifice absolutely perfect from the beginning 9.26 Thankfulnesse Gods cheifest sacrifice 13.15 No sacrifice acceptable vnto God but in Christ 13.15 See chap. 11.4 Three kinds of sacrifices 13.16 Saluation The Iewes and Gentiles haue but one meanes of saluation as touching the substance 10.1 Sanctuarie The Sanctuarie earthly and how 9.1 Scripture What marke wee must aime at if we meane to profit in the Scriptures 13.9 Seeke The meanes how to seeke God 11.6 Shadowes Wee haue no such neede of shadows now as the Iews had 4.8 Schisme The chiefe cause of all Schismes 10.25 Similitude A similitude setting forth the difference betweene the law and the Gospel 10.1 Sinne. How sinne is said to be destroyed 9.26 Sorrowe The taste of heuenly riches takes away the sorrow for losse of the earthly 10.34 Soules God is the father as well of the soule as the bodie 12.9 The soules of the faithfull liue with God after they be departed hence 12.23 Strangers No inheritance for vs in heauen vnlesse we count our selues strangers on earth 11.16 T Temptations What wee are to doe in spirituall temptations 5.7 Tempt How God is said to tempt 11.17 Throne The throne of God is hangd all ouer with grace 4.16 Tithes Causes why tithes were paid Leui. 7.4 Truth Many seeme friends to the trueth but few will suffer for it 12.12 V Vaile No vaile hinders our accesse to God now if we beleeue in Christ 7.25 Vncleane The remedie that takes away our vncleanenes is in our flesh 2.11 Vnitie A meanes to preserue vnitie 10.24 W Witnesses None ought to bee condemned without witnesses 10.28 Women Women haue interest in eternall life as well as men 11. Word The word preached the power of God c. 4.2 Gods word is not heard in it selfe 5.11 The word must goe with the sacrament 9.20 The word the life of the sacrament 9.20 No rule of faith but Gods word 11.4 Worlds Two worlds 2.6 The cause why the things of this world are in such high account with vs. 12.16 Works A definition of good works 13.21 Our workes become sweet in Gods sight when they are filled with the odours of Christ 12.21 No workes in account with God but those that proceed from a righteous mā 11.4 Worship Wee must not goe an haires breadth from Gods commandement in things pertaining to his worshippe 8.5 Zeale An vndiscreete zeale is no lesse hurtfull than a fainting slothfulnes ERRATA Pag. 78. lin 9. read fleshly p 84. l. 12. r. confession p. 133. l. 35. r. shoulders p. 135. l. 4. r. thus p. 172. l 22. r. that the grace p. 195. l. 13. r. true Sanctuarie p. 207. l. 16. r. this word booke p. 236. l. 10 put out for p. 239. l. 8. r. subsistence p. 257. l. 8. put out the p. 263. l. 36. r. recited p 271. l. 31. r. Saint Paul p. 291. l. 11. put out no. p. 320. for Col. 3. r. Col. 2.
from diminishing any thing from his dignitie and excellencie that rather they were crownes of glorie vpon his head Now if our saluation be of any pretions account with vs oh in what honor estimation thē ought we to haue the cause thereof For hee deales not here onely with the doctrine of example but mounts vp higher to wit that Christ by his obedience hath wiped out all our transgressions Thus he was made the cause or author of our saluation because he obtained righteousnes for vs with God by a contrarie remedie blotted out the disobedience of Adam with his own blood This word sanctified or consecrate agrees much better to the rest of the text than if it were translated to perfect or to fulfill True it is that the Greeke word signifies both but because he here speakes of the Priesthood he mentioneth this word consecrate or sanctifie to very good purpose And Christ also himselfe so speakes in Ioh. 17.19 For their sakes sanctifie I my selfe Whence it appeares that this consecration ought properly to be referred to his humane nature in which he performed the office of a Priest as also in which he suffered To all those that obey him If we be desirous then that the obedience of Christ shall profit vs at all let vs imitate it For the Apostles meaning is in this place that the fruit thereof comes to none but to those which yeeld him obedience If we would haue Christs obedience profitable vnto vs we must learne to follow his example therein And in this speech he also recommends faith vnto vs. For neither is Christ nor any of his benefittes made ours but fo farre foorth as wee receiue both him and them by faith Although it seemes he hath put this word all to shew that none are shut out from this saluation if so bee they yeeld themselues teachable and obedient to the Gospel of Christ And is called of God c. Vers 10. 11. Because it was very requisite he should more largely followe the comparison betweene Christ and Melchisedec which he hath alreadie touched and that it was needfull to awaken the spirits of the Iewes to the greater attention he so entreth into the digression following which continues till the beginning of the seuenth chapter that yet therewithall he holds himselfe still to the point In the beginning of which digression he protests that he hath many things to say concerning this matter Verse 11 but their dulnes was such as they must be prepared thereunto that his speech might not bee in vaine nor his labour lost He tels them that the matter is hard not to discourage them but rather to whet their attention For euen as the easines of that which wee haue to learne doth easily beget slothfulnes and negligence so on the contrarie where the matter is more obscure and hard it stirs vp in vs the greater heedfulnes to hearken Notwithstanding he attributes the cause of the difficultie not to the thing it selfe but to them For it is certaine that God alwaies speaks in such cleerenes auoyding all obscuritie or doubtfulnes of speech Gods word is hard not so much in it selfe as by reason of our blindnes and carelesnes that his word is called our light but the brightnes of it is smothered by our darknes Which partly comes to passe by the blockishnes and dulnes of our minde and partly by our owne carelesnes For howsoeuer we be more than very dullards to vnderstand the doctrine of God yet besides there is also the vice of vntowardnes planted in our affections For we rather applie our mindes to vanitie than to the truth of God and either the rebellion of our nature the cares of this world the concupiscences of the flesh or some impediments or other are as so many cordes wherewithall wee often feele our selues to bee hampered As touching this word of whom it is not to be referred to Christ but to Melchisedec yet not as to a priuate man but to him that was the figure of Christ and in some sort representing his person 12 For when as concerning the time ye ought to be teachers yet haue ye neede againe that wee teach you what are the first principles of the word of God and are become such as haue need of milke and not of strong meate 13 For euery one that vseth milke is inexpert in the word of righteousnes for he is a babe 14 But strong meate belongeth to them that are of age which through long custome haue their wits exercised to discerne both good and euill FOr when as concerning the time Ver. 12 c. This reprehension is marucilous quicke and pearcing and all to the end hee might rouze vp the Iewes to shake off their slothfulnes He saith it is a very absurd thing yea and a great shame for them to bee yet but nouices when as concerning the time they ought to haue been great Doctors You should be able to teach others saith he but you are not yet capable your selues of the first principles For you doe not vnderstand so much as the least poynts of the Catechisme And to the end he might shame them yet more he speakes of the first rudiments which is as if he should haue said The A B C. True it is that wee are to learne all our life long He is a man of knowledge that knowes hovv much he vvants because he is rightly said to be a man of knowledge that knoweth how much he yet lacketh of perfect vnderstanding but yet wee are so to profit in learning that we doe not alwaies stick fast in the beginnings And wee are to take good heed that that which Isaiah saith be not fulfilled in vs Precept must be vpon precept precept vpon precept line vnto line line vnto line here a little and there a little Isai 28.10 But we are rather to looke to our selues that our proceedings in knowledge be answerable to the time wherein wee first began to learne VVe should not only count the yeeres but the daies since vve began to learn that so we may looke to our proceedings in knovvledge And questionlesse wee are not onely to reckon the yeeres but euen also the daies one after another that so euery one may stirre vp himselfe to daily profiting But few there are that take any account of themselues concerning the time past or that quicken vp themselues for the time to come and therefore are wee worthily punished for our idlenes because the greater part stand at a stay euen in the childrens Catechisme We are also further admonished that by how much the more vnderstanding any hath receiued so much the more is hee bound to straine himselfe to communicate thereof vnto others that so none be wise for himselfe in particular onely but that euery one employ his talent to the mutuall edification of his brethren And are such as haue need of milke S. Paul in the 1. Cor. 3.1 vseth the like Metaphor where
with it whilest it remaines written in tables of stone as S. Paul teacheth 2. Cor. 3.3 To be short then doe we receiue that which God commands with obedient hearts when he changeth and corrects the naturall peruersitie of them by the worke of his Spirit otherwise he shall finde in vs nothing but corrupt affections and a heart wholy inclined to euill For this sentence of God is cleare and euident that a new couenant must be made by which God ingraues his lawes in our hearts because otherwise it shall be altogether fruitlesse and vnprofitable vnto vs. The second article is as touching the free remission of sins Although they haue sinned saith the Lord The 12. verse is expounded here There remaine vvicked and corrupt affect on s euen in the best after regeneration and therefore the Prophet had good cause to adde this second article yet will I notwithstanding pardon their sinnes This also is a very necessarie article For God neuer so frames and fashions vs in obedience to his righteousnesse but there still remaines in vs many wicked and corrupt affections of the flesh yea and the corruption of our nature is regenerate but onely in part for euery hand-while we feele wicked lusts and naughtie affections to boyle in vs. And from thence issueth that combate where of S. Paul complaines Rom. 7.23 where he testifies of himselfe in the person of all the faithfull that he saw another law in his members rebelling against the law of his minde so that he obeyed not God as he ought to haue done but failed therein many waies What good or holy desire then soeuer it be which wee haue to liue religiously yet we shall be alwaies guiltie before God of eternal death because our conuersation is alwaies farre off from the perfection of the law There is no stabilitie in the couenant then in regard of vs vnlesse God doe freely forgiue vs our sinnes But this is a speciall priuiledge belonging onely to the faithfull who haue imbraced the couenant offered them in Christ that is to say to bee assured that God fauoureth them and that the sinnes to which they are subiect hurts them not Note because they haue a promise of pardon Neither is this promised them for a day only but euen to the end of their life so that their reconciliation with God worketh and hath his efficacie continually For this grace extends it self throughout the whole kingdom of Christ which S. Paul also doth sufficiently shew 2. Our citie of refuge is the remission of sins in Christs blood Cor. 5. And indeed this is the citie of our refuge vnto which if wee flee not by faith it is vnpossible but wee shall be plunged into continuall desperation For all of vs are fast locked vnder condemnation and can no otherwise be loosed but by running to the mercie of God whereby we are absolued And they shall be my people This is the fruite of the couenant to wit that God takes vs for his people and testifies that he will be the protector of our saluation For this manner of speech and I will be their God imports so much For he is not the God of the dead neither receiues he vs vnder his safegard but to make vs partakers of his righteousnes and of life Psal 33.12 Psal 144.15 for Dauid crieth excellently in the Psalmes Blessed are the people who haue the Lord for their God Now wee neede not doubt but this doctrine belongs euen to vs also For although the Israelites occupied the first place and were the right and lawfull heires of the couenant yet their prerogatiue hinders not vs to haue our portion in it So that the wider and larger the kingdome of Christ spreads so far hath this couenant of saluation his efficacie But some may aske whether there were no certaintie nor efficacie of the promise vnder the law Question that is whether the ancient Fathers were depriued of the grace of the holy Ghost and whether they tasted not of Gods fatherly kindnes in the remission of their sinnes For it well appeares that they serued God in sinceritie of heart and in purity of conscience and that they walked in his commandements which surely they could not haue done vnlesse the Spirit of God had taught them inwardly It also appeares that as oft as they thought vpon their sinnes they were comforted and sustained by the hope and confidence which they had in the free remission of them Obiection But may some say it seemes that the Apostle excludes them from hauing part in any of these benefits in putting ouer the prophecie of Ieremy to the comming of Christ I answere Answere he simply denies not that God wrote his law in the hearts of those which were his euen vnder the law or that hee did not pardon them their sinnes but hee speakes by a comparison from the greater to the lesse Therfore for as much as the heauenly Father hath more abundantly manifested his power vnder the kingdome of Christ and hath shed abroad his mercie and grace vpon men this his so exceeding liberalitie is the cause that the little portion of grace in comparison which was shewed to the Fathers vnder the law comes not into account Wee see also how darke and intricate the promises then were so as they onely gaue them some darke glimpse of light much like the light of the Moone and starres in comparison of that light of the Gospell which now shewes it selfe with a surpassing cleerenes Obiection If it bee obiected that the faith and obedience of Abraham was so excellent that the like is not to be found at this day in all the world I answer Answere that the question is not here of mens persons but of the order and dispensation of gouerning the Church Moreouer that whatsoeuer spirituall gifts the Fathers had was as a thing accidentall to their time It is not from the purpose then that the Apostle comparing the Law and the Gospell together takes that from the Law which is proper to the Gospell and yet this hinders not that God should not make the old fathers partakers of the new couenant This is the true solution Sanctuarie The third the inmost Sanctuarie which was called by way of excellencie the most holy place or the holie of holies For the first Sanctuarie which ioyned to the court of the people he saith there was the candlestick and the table whereupon the shew bread was set But he calles this place in the plurall number the holy places There was then that secret place which was called the holiest of all Vers 3 which was further oft the people and euen farre off from the Priests also who were in the first Tabernacle to performe the seruices thereof For although the first Sanctuary was close and separate from the court of the people by reason of the vaile which was put betweene them yet was there a second vaile betweene the Priests and that which was called the most holie
and way to seeke God first that a man be humbled in himselfe and touched to the quicke by feeling himselfe guiltie of eternall death before God vtterly despairing of any helpe in himselfe secondly that such a one haue his refuge vnto Christ as to the onely hauen of his saluation for it is certain we cannot find in any place of scripture that we must bring any merit of workes vnto God to get our selues into fauour with him He therefore that shall well vnderstand this definition of seeking God shall winde himselfe out of this difficultie For reward is not to be referred to the dignitie or merit of workes but to faith Thus doe all the silly gloses of the Sophisters fal to the ground By faith say they we please God because by meriting forsooth we haue a purpose to please him But the Apostle would carrie vs higher than so to wit that the conscience might haue certaine assurance in it selfe that it shall not loose the labour in seeking God Which assurance farre surmounteth our capacitie specially when euery man descendeth into the consideration of himselfe For we must not onely hold this generall proposition Knowledge profits not vnlesse there be application that God is the rewarder of them that seeke him but euery maÌ„ must apply the profit fruit of this doctrine to himself in particular to wit we must know that God respecteth vs that he hath such a tender care of our saluation as he will neuer suffer vs to perish that he heareth our praiers and will be our perpetuall exceeding great reward Now seeing we can haue none of al this without Christ it must needs follow of necessitie that our faith haue alwaies an eie vnto him and that in him alone it is to rest and content it selfe Faith must content it selfe in Christ alone Thus from these two members we may gather how and wherefore it is impossible to please God without faith For iustly doeth he hate vs all seeing we euery one of vs are accursed by nature and as for any remedie to doe vs good in this case we haue none at all in our selues Wherefore it is necessarie that God preuent vs by his grace Which he doth when we so acknowledge him to be God that wee be not turned aside from him elsewhere by any peruerse superstition as also when we promise our selues to haue assured saluation in him Now if we would yet haue a more ample declaration of this point we must begin at this to wit that we shall neuer benefit our selues in any thing whatsoeuer wee expect or enterprise vnlesse we looke vnto God No other ende of liuing well but to serue to Gods glorie For there is none other ende of liuing well but to serue to his glorie to which ende we shall neuer be able to attaine vnlesse the knowledge of him goe before This is indeed but the one halfe of faith and would stand vs in no great stead vnlesse confidence be ioyned therewithall Wherefore faith is then perfect and entire to obtaine vs fauour with God when wee haue this setled confidence that we secke him not in vaine and when wee assure our selues of vndoubted saluation in him Now who is he that will trust in God to be the rewarder of his merits vnlesse hee bee blinded with pride and bewitched with a peruerse loue of himselfe And therefore this confidence or assurance whereof we speake resteth it selfe onely vpon the free grace of God and not vpon works neither vpon the proper dignitie of men But seeing this grace of God is no where â—o be found but in Christ there is none other but he to whom our faith must haue regard 7 By faith Noah beeing warned of God of the things which were as yet not seene Vers 7 Gen. 6.13 mooued 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 THis was a singular example of vertue Noah to wit that all the world beeing plunged in pleasures and making themselues beleeue they should escape vnpunished as if there had beene no iudgment of God to come vpon them that Noah alone should set before his eies the diuine vengeance although it were yet to be deferred for a long time besides he trauelled wonderfully for the space of sixe score yeares to build an Arke he also continued firme and constant in the middest of so many mockes of the wicked And in the destruction of the whole world hee doubted not but he should be saued nay which more is he assured himselfe of life euen in the very graue that is to say in the Arke I do but lightly touch these things euery one may better consider of further circumstances by himselfe The Apostle attributes the praise of these so excellent and rare vertues vnto faith Hitherto hee hath intreated of the faith of the Fathers which liued vnder the first age of the world But this was as a second birth of mankinde when both Moah and his familie exscaped the flood Hence it followeth that in what time soeuer men liued yet they were no otherwise approoued of God neither did they euer any worke that was worthy of praise but by faith Let vs now see what the Apostle setteth before vs in the example of Noah to consider of first that he beeing warned of God of the things which were yet not seene feared Secondly that he built an Arke thirdly that he condemned the world by this building lastly that he was made heire of the righteousnes which is by faith The first thing which I noted doth greatly expresse the vertue of faith For it alwaies brings vs backe to this principle that faith is the euidence of things not seene And in very deede the nature and propertie of it is to behold in Gods word the things which are hidden The nature of faith and are farre distant from our sight When he was admonished that the flood should come after an hundred and twentie yeeres first of all the length of time might haue taken all feare away from him and the thing it selfe also was incredible In the meane time also he saw the wicked giue themselues ouer to all manner of pleasures without any care of God at al In a word a man might haue thought that this terrible newes of the flood was nothing else but a vaine scarre-crow But Noah bare such reuerence to the word of God that turning his eyes from beholding of things present he so feared the ruine wherewithall God had threatned the world as if it had beene present The faith then which he had in the word of God framed him to that obedience by which he gaue a testimonie in the building of the Arke Obiection But some make a question here why the Apostle makes faith the cause of feare seeing faith hath respect rather to the promises of grace than to the threatnings by