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
Sacraments of the new Testament In their sacrifices they gaue something to God and therefore they are call'd gifts in our Sacraments we receiue daily grace from God 3. In that the sacrifices of the old Law are call'd gifts we must know that it is typicall and hath excellent significations vnto vs. 1. It signifieth that the Messias should be giuen of God freely for the saluation of his elect and that Christ the Messias should willingly giue himselfe to be a redeemer 2. It signifieth that euery man that lookes for saluation by Christ must giue himselfe to God and all that is in him So Paul exhorteth Rom. 6.13 Giue your selues vnto God and your members weapons of righteousnesse When we giue any thing to a man we make him Lord of it If we then giue our soules and bodies to the Lord we must giue them so as that they may obay and serue him and be ruled by him and serue for his glory howsoeuer he shall vse them We professe religion and make great shewes but to giue our selues in obedience to God is the life of religion But contrary is the course of the world For most professers are giuen vp to sin and sathan their bodies giuen to drinking gaming vncleannesse iniustice their soules to enuying hatred malice reuenge lust pride selfe-loue God hath nothing except it be a face but that will not serue the turne he will haue all body and soule for he made all and he hath redeemed all We go against equity Christ gaue his body and soule for vs why should not we giue ours againe to him Againe this gift is not as other gifts for here all the profit redounds to the giuer the glory indeede is his but the gaine and profit is our own Why then should we withhold our selues from God it argueth we know nor feele not what Christ hath giuen vs for if we did if we had 10000. liues we would thinke them all too little for him And thus much of the first second effect of Abels faith the third followeth By which Abell being dead yet speaketh The 3. effect whereby Abels faith is commended is laide downe in these words Concerning the meaning whereof there is some difference which is briefely to be examined Some thinke the words should be thus translated By which also Abell being dead is yet spoke of making the meaning to be that by his faith he obtained a good name to all posterities but it seemes this cannot stand for two causes First because that is already affirmed of Abell and all the rest in the second verse that through faith they had obtained a good report which therefore might seeme needlesse so soone to be repeated againe Secondly for that afterward Christs bloud Abels being compared together it is not said that Christs bloud is better spoken of then Abels but that it speaketh better things thē Abels did Therfore the words are rightly trāslated Now for the true sense of them it is likely the holy Ghost here hath relation to the story whence it is taken where vpō Cains murder God saith to him The voice of thy brothers bloud crieth to me from the earth and why crieth it Namely for vengeance against so monstrous a murder and crieth to all men to behold it and to abhor the like and so after a sort he continueth to speak to this day So that the words in the true full sense of them do import these two points 1. That Abell spake when he was dead 2. That in a sort Abell still speaketh For the first Abell spake and cried when he was dead but how not with a vocall speech but the phrase is figuratiue and imports thus much as if the Lord had said to Cain thou hast kill'd thy brother closely and it may be hast hid him in the sand or buried him and thinkest no man knoweth of it but thou must know Cain this thy fact is as euident to me as if Abell had told me I know thou kill'd him and if thou wonder how I knowe I tell thee his bloud told me for it cried in my eares yet it crieth out against thee for though Abell be dead his bloud yet speaketh As this is true of Abels so of all mens bloud and as of bloud so of all other oppressions though done by neuer so great men Murders oppressions and all wrongs done to Gods children they cry to God against the oppressors though the poore oppressed men dare scarce name them they neede not for their bloud doth yea euen their very teares cannot be shed but God takes them vp and puts them in his bottle and will know who shed them Thus bloud crieth against them that shed it yea teares crie against them that cause them This affordeth vs a double instruction First here it is apparant that God seeth and knoweth the sinnes of men though the men be neuer so mighty or their sinnes neuer so secret For though men conuay them neuer so closely and labour to hide them with all the meanes that wit of man can deuise yet the very dead creatures cry out and do proclaime the sinnes and sinners in the eares of God as fully as the voices of liuing men can discouer any thing vnto men Priuy oppressions and goods gotten by deepe deceipt lie hid to the world But the stone out of the wall shall crie and the beame out of the timber shall answer it Woe be to him that buildeth his house with bloud and erects a Citie by iniquitie as though hee had said God knoweth euery stone and euery piece of timber in their stately houses which they haue gotten by deceite or oppressing of the poore Priuy conspiracies and plots of treason are laid against Princes and Magistrates and often in so secret manner as in mans reason is not possible to be discouered But God hath many wayes to finde them out and they neuer scape his priuie search and therefore the holy Ghost aduiseth Curse not the King no not in thy thought nor the great ones in thy bedchamber for the fowle of the heauen shall carie thy voice and that which hath wings shall declare the matter So that whatsoeuer is plotted neuer so priuily or conspired in the secret closets of vngodly men God knowes it and hath meanes enow to disclose it to the world And in our daily experience God magnifieth himselfe mightily in reuealing murders For bring the murtherer before the dead corps and vsually it bleedeth or giueth some other testimonie whereby it speaketh euen as Abels bloud did This is the murtherer Nay more for Abels bloud spake to God but here euen to men also And of this its hard to giue any reason at all but the secret and immediate hand of God thereby shewing himselfe to know all secret sinnes to be able to disclose them by strange meanes The vse of this doctrine is to feare all men from sinning though they thinke it possible to conceale their
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
men to some particular estate and duty in Family Church or Common-wealth as when a man is called to be a Magistrate Minister Master of a familie Lawyer Physician c. Thirdly God calleth some men to some priuate Personall duty which he designeth not to others but to be done by them alone Such a calling had hee assigned him Matthew 19.21 that would needes be perfect Goe sell all that thou hast c. Now the calling of Abraham in this place is to be referred to this third kinde For it was a priuate and personall calling to leaue his Country his kindred his lands his possessions and to goe seeke another and to be the Father of the faithfull and to receiue the couenant and this dutie belongs to none but who shal personally by name be called vnto it Yet all these three callings may concuâ—re in one as here in him For he was called to be a Christian for the generall and a gouernour of a great family for the particular calling but that that is in this place vnderstoode is this extraordinarie and personall calling to leaue his Country And in it we are to consider three circumstances 1. Who was called 2. When 3. How he was called For the first Abraham was called the sonne of Terah but neither his father Terah nor his brother Nahor were called but Abraham alone But it may worthily be demaunded why God should not call his Father and his kindred there can be no aunswere but this that the Apostle giueth Rom. 9.18 God hath mercy on whom he will and withholdeth it from whom he will He calleth Isaak and refuseth Ismael loueth Iacob and hateth Esau taketh Abell and leaueth Cain euen because he will and for no cause that wee know But why then calls hee Abraham and not his kindred Is not that partiality I answere he is tied to none hee might refuse all therefore the meruaile is that he calls any But why some and not other why Abraham and not his kindred no reason can be giuen for Gods Iudgements are wonderful But as that that is impossible with man is possible with God Math. 19.26 So that that is iniustice or partiality with man is iustice with God And it is extream folly and intolerable presumption for vs to weigh Gods actions in the balance of our shallow reason For the second But when was Abraham called for the time there are two circumstances worth the obseruation First Abraham was called to this dignity when he liued in Idolatrie with his Fathers So saith Ioshua 24.2 Thus saith the Lord Your Fathers dwelt beyond the floud in old time euen Terah the father of Abraham and serued other Gods If Abraham was called by God when he was an Idolater then it is apparant hee had not purchased Gods fauour by his workes Where we learne that the whole worke of a mans saluation is to be ascribed to Gods meere mercy who as the Prophet saith was found of them that sought him not Esay 65.1 Abraham neuer dreamed of the true God nor of any new couenant of grace and saluation when God called him And so when Paul was going armed with bloudy furie and his furie armed with commissions and authoritie against the Saints then God from heauen called him and of a persecuter made him the principall instrument of his glory Acts 9.2 c. Therefore to apply this to our selues If God haue vouchsafed vs the same grace and taken vs to be his people and made a couenant of saluation with vs which in former times haue beene sinners of the Gentiles wee must learne here to see whence this fauour is and therefore to ascribe nothing to our selues but giue all the glory vnto God And particularly for euery one of vs If God haue been so mercifull to any of vs as when we were Popish or superstitious with our Parents or kindred to open our eyes and bring vs home to his holy truth or when wee weltred in wickednesse and sensuality with the profane world to touch our hearts and to call vs to grace and sanctification let vs often remember and freely acknowledge this his vndeserued mercie and say with the holy Prophet Vnto thâ—e belongeth mercy but vnto vs open shame Secondly for the time when Abraham was called It was when hee was 75. yeeres of age or there-abouts as is manifest in the Storie Genesis 12.4 therefore wee see that God for a long time let him lie in his blindnesse and idolatrie ere he called him It is more then likely that Abraham in that meane time liued ciuilly followed learning other ciuill courses and in that time it is likely he attayned to that measure of knowledge in Astronomie and other learning for which he is renowned in olde Writers But this was the first time that he was called to know and serue the true God in his true seruice Heere wee learne that though a man perseuere in his sinnes for a long time and passe his best yeeres in vanitie without repentance and thereby be in a grieuous and fearefull estate yet true beleeuers and men penitent must not therefore iudge them cast-awayes For Gods mercy calls a man in his old age and toucheth the heart when it pleaseth him Christ in the Parable calls some at the 11. houre Mat. 20.6 and so God calleth men to grace in their old age We must therfore spare these sharp vnsauourie censures which som vnaduisedly cast vpon such men for charity thinketh not euil 1. Corinth 13 where it may thinke or suppose any possibibility of good But contrariwise pray for them and hope of their conuersions because we know that at what time soeuer a sinner repents of his sinne God will forgiue him Ezek. 18.27.28 And yet for all this men must not presume to liue carelesly in their sinnes for that is desperately to tempt God but must follow the holy Counsell of Salomon Eccles. 12.1 To remember their Creator in the dayes of their youth and to turne vnto God when they haue meanes least God take away the meanes and with the meanes his fauour from them Abraham was not called till he was olde but when hee was called hee harkened and obayed So must thou when God calls thee by afflictions or by his word then answere and obay as Abraham did or else Abrahams calling in his old age will be little comfort to thee Thus much for the time Thirdly for the manner of his calling it is laied downe in the Storie of Genesis to be in an earnest kinde of Counsell Goe out saith God from thy kindred and from thy Fathers house vnto the land that I will shew thee Where it is to be obserued he saith not barely Goe or come forth but hee amplifieth and vrgeth it with many wordes and circumstances If any aske why God did so when hee might haue giuen the commaundement in one word I answer the reason is that Abraham might haue cause more seriously to consider of Gods calling and to
goeth out The vse is to teach vs what a faith we haue For if wee measure all Gods commaundements by our naturall affections our faith is but a shadow and hypocrisie But if wee consult not with flesh and bloud but rest and rely on Gods word and giue absolute obedience to his coÌ„maundements then our faith is such as Abrahams was In the next place Some may meruaile why the Lord should commaund him so hard a matter and lay so straâ—te a commaundement vpon him as to leaue his Country and liuing which seemed vnreasonable his kindred which was vnnaturall I answer the reason is not that God delighteth in vnreasonable or vnnatural courses or in laying heauie burdens vpon his children But he did it for good and holy ends as First to proue Abraham and to see what was in him As a friend is noâ— tried in ordinarie but in great matters so it is knowne who is Gods friend in matters of difficultie Hereby therefore God made the faith and obedience of his seruant to shine more gloriously Againe to breake the corruption of his heart for our wicked natures loue peace and ease and welfare and hearts desire but God will crosse those courses and send vs troubles many wayes that so hee may pull downe the height of our corruptions and humble vs to his owne hand The vse is to teach vs to make true vse of our afflictions and of those many hard crosses that must fall vpon vs in our course of seruing God namely to know that they are sent from God not as a hard-hearted or cruell Iudge but as a wise and mercifull Father who wisheth our good and who will so blesâ—e vnto vs the hardest and heauiest crosses that befall vs in our liues if we receiue them in patience faith that we shall say with Dauid Psalm 119.72 It is good for vs that we haue been in trouble for thereby we haue learned to know God and our selues better Thirdly whereas Abraham at Gods commaundement goeth out of his Country into another we learne that it is not vnlawfull for a Christian man to goe out of his owne Country and trauaile into another and there to abide for some or for a long time Prouided his causes be good and iust as namely these which follow First if he haue a particular commaundement of God as here Abraham had Secondly if hee haue a lawfull calling of the Church or State whereof he is a member as if he be sent to a generall Councel or be sent as Ambassadour either to stay for a time or to stay there as Lieger Thirdly if it be for the safety of his life in a good cause So Moses Exod. 2.14.15 fled into the land of Midian and there stayed when Pharaoh sought his life And Christ himselfe fled with his Father and Mother into Egypt from the furie of Herod Math. 1. The like may be said for them that to preserue their liberty flie from the cruelty of their Creditors who will not take honest and reasonable satisfaction of a surety for another man or of a childe for the Fathers debts But in no case for them who trauaile in purpose to defeate their Creditors or thereby to deliuer themselues from payment of their due debts being able to pay Of both these wee haue example in Dauid his followers Dauid himselfe was faine to flie for his life from Saulâ— vniust cruelty and therefore went and dwelt amongst the Philistims 1. Sam. 27.1.2 And 1. Sam. 22.2 there cam to Dauid such as were in trouble and in debt and these were with him in all his trauaile and persecutions Now doubtlesse had they beene vngodly men who had not cared how they came into debt noâ— how they paid it Dauid would neuer haue beene their Prince as that Text saith he was Fourthly if it be for the maintenance of pure religion and keeping a good conscience This hath Christs warranty Mat. 10.23 When they persecute you in one Citie flie vnto another For this cause many of our fore-fathers in the former age were faine to flie into Germanie Swwitzerland to Geneua And for these causes diuers of other Nations doe repaire to this Nation and are here entertained Fiftly if it be for the getting or encreasing of any good learning and lawfull knowledge especially diuine knowledge for matter of religion Thus the Queene of Saba went ouâ— of the inmost parts of Africa to Ierusalem in Asia to see and heare Salomon 2. Kings 10. and for that cause shee is highly commended by Christ himselfe Math. 12.42 Thus may yong men trauell for learning or the tongues especially such as intend thereby to fit themselues for publike seruice so it be with safetie of religion and securitie of conscience Sixtly if it be for the practice of a mans lawfull calling as for trafficke and thus Merchants may and do lawfully trauaile into all Nations and haue their Factors there resident prouided they lose not their soules to gaine for their bodies their trauailing is allowed by Christ in the Parable where he saith The Kingdome of heauen is like a Merchant man that seekes good pearles Math. 13.45 Seauenthly if it be to receiue and take possession of any goods or lands lawfully descended or fallen vnto a man in another Nation as sometime it doth This seemes to be allowed by Christ in the Parable where he saith A certain noble man went into a far Country to receiue for himselfe a kingdome and so to come againe Luke 19.12 In a word if it be vpon any good and sufficient cause allowable in good reason and not contrary any part of Gods word But as for such as leaue their Countries and trauell into other Either vpon leuitie to see strange sights and fashions Or being malefactors flie from their due punishment Or being in debt go away to deceiue their Creditors Or being vaine-glorious to make themselues knowen Or being at enmitie to fight combats or to kill their enemie All these and all such like can haue no comfort in their trauailes for they send themselues God sent them not they are out of Gods protection because they goe without his warrant And as many of them as goe away to escape the hand of the Magistrate let them be assured they shall not escape the hand of God In the fourth place here is a comfort for all such as are banished from their owne natiue Countries for God and his Gospels sake For here Abraham the Prince of Patriarkes was a banished man and liued in a strange Country the greater part of all his life Let such men therefore take patiently what God laieth vpoÌ„ them for it is not their misery or mishap alone but hath beene common to Gods children in all ages Againe Christ himselfe pronounceth them blessed who suffer persecution for righteousnesse sake for though they be exiles from their owne kingdome or tossed vp downe the kingdomes of the earth yet theirs is the kingdom of heauen Math. 5.10 Lastly though
their hearts and cleanse the corruptions thereof and bring forth obedience in life Secondly this power of true faith in mans heart must teach vs not to content our selues with a generall faith and knowledge in religion but to goe further and to get a sound faith that may purifie the heart at least in some true measure for sauing faith will cleanse a man in euery part of soule and body strengthen his soule in temptation Quest. Here it may be asked how it can be truly saide that Isaac was Abrahams onely begotten sonne seeing Ismaell was also his sonne and was borne before Isaac as is euident Gen. 16 I answere two wayes first that Ismaell by Gods appointment was put out of Abrahams house for it was the expresse commaundement of God to put forth the bond-woman and her sonne Gen. 21.10 and so was made no childe of Abraham Secondly Ismaell was his childe indeede yet not by Sarah but by Agar a bond woman and so was as I may say base borne whereupon he is reputed for no sonne but Isaac is the onely begotten lawfully which may be an Item to beware of the bed defiled seeing such off-spring is so debased with the Lord. Now followeth the third impediment of Abrahams faith which is also a notable circumstance whereby the same faith is commended and it is taken from the person of Abraham in these wordes who had receiued the promises The meaning of the words WHO This must be referred to the person of Abraham of whom the holy Ghost here speaketh Receiued the promises That is by faith for when God made his promises vnto Abraham he did not onely heare them but which is the principall point of all hee beleeued them and applied the same effectually vnto his owne soule so much doth the word receiued import Now it is saide that hee receiued not one promise but the Promises plurally for these causes first because God hauing made one maine promise vnto him touching Christ did repeate and renue the same diuers times Secondly because GOD had made diuers particular promises vnto him as first that he would be his God and the God of his seed Gen. 17.7 Secondly that he would giue him a childe in his olde age Gen. 17.16 Thirdly that vnto him and his seed he would giue the Land of Canaan for euer Gen. 13.15 Fourthly that in Isaac he would blesse all the Nations of the earth Genesis 21.12 And because the receiuing of Gods promises in generall could seeme no great impediment to Abrahams worke of faith therefore the holy Ghost annexeth his receiuing of a particular promise in Isaac in the 18. verse To whom it was said in Isaac shall thy seede be called Which might seeme impossible to stand with the doing of this worke in sacrificing his sonne and therefore the consideration of it in Abraham must needes bee a great impediment to him in this worke for he goes about to kill Isaac in obedience to Gods commaund in whose life he beleeued to receiue the blessings promised of God Here then obserue a most wonderfull impediment to Abrahams faith which aboue all might haue hindred him from obeying God for how could hee choose but reason thus with himselfe God hath made vnto me many gracious promises and that which is more he hath saide That in my sonne Isaac the same must he accomplished and in him all the nations of the earth must be blessed Now then if I shall kill and sacrifice my sonne how shall these promises bee accomplished And reason in this case would say I see no way but that the promise is gone and all hope lost But what doth Abraham in this case for all this hee doth sacrifice his sonne and that by faith still beleeuing and holding assuredly that though Isaac were sacrificed and slain yet in him should all the nations of the earth be blessed Here then we note this speciall point wherein the faith of Abraham doth notably appeare That when Abrahams case in respect of enioying the promise of GOD might seeme desperate and void of all hope and comfort then he beleeueth for when Isaac was dead in all reason he could haue no hope of the accomplishing of Gods promises vnto him because they were made to him in Isaac Isaac was the man in whom all the nations of the earth should be blessed and yet when all hope is past in mans reason then good Abraham set his heart to beleeue This practice of Abraham must be a patterne for vs to obserue and followe all our liues long in the matter of our saluation if it fall out that wee shall doubt of our saluation and feele many thinges in vs that would carie vs to despaire when wee are in this case and feele no comfort then let vs call to minde Abrahams practice who beleeues Gods promise when the foundation thereof is taken away euen so let vs doe at the same instant when the promise of GOD seemes to be frustrate and wee haue no hope of the accomplishment thereof then wee must cast our soules vpon it For we must not onely beleeue when wee feele comfort in our consciences concerning GODS mercies but euen then when God seemes to stande against vs and when wee feele in our soules the very gall of hell then I say wee must beleeue In Paules daungerous voyage towards Rome when hee was in the shippe with the Mariners and Centurion there arose a great tempest and neither sunne nor starres appeared for many dayes so that as the Text saith All hope that they should bee saued was taken away Actes 27.20 Now what saith Paul in this extremitie of danger Now I exhort you to bee of good courage for there shall bee no losse of any mans life saue of the Shippe onely Verse 22. and so perswaded them to take bread Euen so when our case falles out to be this that either by reason of sinne and of the temptation of Satan or else by reason of some outward calamities and troubles wee feele our soule as it were ouerwhelmed with sorrow and euen entring into destruction and can neither see as it were light of sunne or starre then wee must set before vs Gods promises and labour to beleeue the same So Dauid beeing in great affliction and grieuous temptation saith thus of himselfe Psal. 77.2 7 8 9 10 In the day of my trouble I sought the Lord my sore ranne and ceased not in the night my soule refused comfort Yet at the very same instant hee prayed When his spirit was full of anguish and though hee seemed as it were to despaire when hee said Will the Lord absent himselfe for euer and will he shew no more fauour Is his mercy cleane gone Doth his promise faile for euermore And hath God forgotten to be mercifull c. Yet he checkes himselfe and saith This is my death and my weakenesse Euen so euery true member of Gods Church in the extremitie of all temptations and in the time of desperation is bound
yet neuer was saued vnlesse therewithall wee haue the couenant of grace belonging vnto vs and the assurance thereof sealed in our consciences by Gods holy spirit Againe consider who spake these words But in Isaac shall thy seed be called Wee shall finde in Genesis 21.12 it was God himselfe Let it not saith God vnto Abraham be grieuous in thy sight for the childe and for the bond-woman in all that Sarah shal say vnto thee heare her voice which was to cast out the bond-woman and her sonne Ismael For saith GOD in Isaac shall thy seede be called Here obserue a notable practice of Abraham as a good direction how we ought to iudge of all those that liue in the Church submitting themselues outwardly to the ministerie and regiment thereof Abraham here hath two sonnes Isaac and Ismael he circumciseth them both and instructs them both for he taught all his houshold to knowe God and to feare and obey him Gen. 18.19 hee iudgeth them both to be in one state in regard of Gods couenant though they were not but that difference is made by God Abraham doth not on his own head and by his own will put Ismael out of the Church which was in his family but God bids him put him out and then he put him out and not before till such time he kept him in and held him to be within the couenant as well as Isaac was Euen so must we deale towards those that liue in the church secret iudgement must bee left to God and till God manifest the contrary in the iudgement of charity wee must holde them all elect This is the practice of Saint Paul in all his Epistles writing to the Corinths 1. Corinth 1.2 he calls them all sanctified and to the Galatians Gal. 1.2 hee calles them all elect speaking so in the iudgement of charitie although he knew that among them there were many profane and wicked men and though hee reprooue many great errors and hainous sinnes amongst them And thus much of the first argumēt wherby Abrahams faith is commended vnto vs namely the great impediments which might hinder the same Now followeth the second Argument or reason wherby his faith is commended to wit Abrahams victory ouer these impediments or the meanes whereby he ouercame them and induced himselfe to obey GOD in these words VERSE 19. For he considered or reasoned that God was able to raise him vp euen from the dead HEre is the true cause that made Abraham to offer his sonne and yet beleeue the promise that in him his seed should be called Wee may perswade our selues that Abraham had rather haue died himselfe if it might haue stood with the will of God than to haue sacrificed his sonne How then doth he induce himselfe to offer him vp Ans. By this which is here set downe he reasoned that God was able to raise him vp euen from the dead Here are diuers points to be considered of vs First obserue the text saith not that Abraham murmured or reasoned against God but reasoned with himselfe that God was able to raise vp his sonne againe and thereby induced himselfe to sacrifice his sonne vnto God Hence wee learne that when God laies vpon vs any hard commandement wee must not plead the case with God or murmure against him but with all quietnesse and meekenesse obey This is a notable grace of God commended vnto vs by God himselfe In rest and quietnesse saith God Isay 30.15 shall be your strength in quietnesse and confidence shall yee bee saued Many thinke it impossible to endure or doe some things which God imposeth on his children But our spirituall strength stands in these two in silence or rest and in quietnesse by these wee shall be enabled When Nadab and Abihu the sonnes of Aaron offered strange fire before the Lord which hee had not commaunded There went out a fire from the Lord and deuoured them so they died before the Lord. Now when Aaron their father asked Moses a cause hereof Moses saide It was that which the Lord spake he would be glorified in all that came neere him which when Aaron heard the Text saith He heide his peace and said not a word so Dauid behaued himselfe in the case of distresse I helde my peace and saide nothing because thou Lord diddest it And this is a speciall point for vs to learne and practice wee must not grudge or repine at Gods hard commaundements nor pleade the case with him but in all quietnesse and silence obay God in all that he saith vnto vs. Againe whereas it is said that Abraham reasoned that God was able c. Here we learne that it is a necessary thing for a man that beleeues to haue good knowledge in Gods word that when a temptation comes against his faith by knowledge and reasoning out of Gods word hee may be able to put backe the same for all our reasoning in matters of faith must be grounded on the word so doth Abraham in this place against this strong temptation reason out of Gods word to stay himselfe so that knowledge in the word of God is necessary to him that beleeues And therefore that Doctrine of the Church of Rome is erronious and here condemned which saith that if a man become deuout beleeue as the Church beleeueth though he knowe not what the Church beleeueth yet this faith will saue him but this is a meere deuice of their owne and hath no ground in the word of God for as we see heere knowledge in the word is necessary for him that hath true sauing faith But what is Abrahams argument whereby hee moues himselfe to obay God Surely this Hee reasoned that God was able to raise vp Isaac from the dead One part of his reason he takes for graunted which heere hee conceales for this promise was made vnto him In Isaac shall thy seede be called Now this he takes for graunted that God will neuer change his promise From whence hee reasoneth thus God is able to raise vp Isaac my sonne from the dead to life againe and therefore I will sacrifice my sonne according to his commaundement for this I knowe certainly that in Isaac shall my seede be called seeing God hath promised that as well as he commaundeth this other In this example wee see a meanes set downe vnto vs to enduce vs to obey God in all hard and difficult cases imposed by God which is a point to be considered carefully of euery one of vs. For say that any of vs shall be so touched in conscience for our sinnes that we euen despaire of our owne saluation what must we doe in this case wee must take Abrahams course and dispute with our selues for our selues we must drawe our arguments from the promise of God and from the power of God we must ioyne the promise and power of GOD together As for example thus wee must say God hath made this promise this I haue heard and I doe beleeue it
in the first place Heere then wee see in this order of dignitie that the first blessing of life euerlasting belongs to Iacob Esau must haue his blessing but in the second place Heere obserue these two thinges First Iacob is receiued into Gods couenaunt and Esau put by Iacob gets the principall blessing and Esau loseth it but what are these thinges so for Iacobs desert or for the default of Esau Nay verily The good pleasure of GOD is the chiefe cause heereof for touching the blessing if wee reade the Historie wee shall see that Esau at his Fathers commaundement went and hunted and tooke the paines and got his Father venison and tolde him nothing but truth But Iacob neuer went to hunt but gets a Kid dressed and comes to his Father with it and while hee talkes with his Father doth foully gloase and lie so that in all reason it might seeme that Esau deserued the better blessing yet GOD will haue it otherwise and the principall blessing belongs to Iacob Wherein wee may note that Gods speciall loue to man whereby hee receiues him into his couenaunt is not grounded on mans behauiour but on his owne good will and pleasure Secondly in that Iacob heere had the principall blessing wee learne that the counsell of GOD doth ouerrule the will of man For Father Isaac had purposed to haue blessed Esau with the chiefest blessing but yet Gods counsell was contrarie and the same ouer-rules Isaacs will For though Isaac had cause to suspect that it was not Esau both because hee came so soone as also for that the voice was apparant not to be Esaus but Iacobs voice yet Gods counsell ouer-ruled his will and when hee came to handle his sonnes handes hee could not discerne betweene a Kiddes skinne and the skinne of a man what 's the cause heereof Surely it was Gods will and counsell that Iacob should haue the chiefest blessing and therefore hee ouer-rules Isaacs will and blindes his senses and makes him to blesse Iacob with the chiefest blessing The consideration heereof is profitable vnto vs for it is a receiued opinion with many at this day that GOD did purpose to saue all men Now when question is made Why then are not all men saued They answer because men will not though God will But this opinion is erroneous for it makes mans will to ouer-rule GODs counsell as if they should say GOD willeth it not because men will it not or else which is worse God willeth it but it commeth not to passe because man will not doe it But Gods will and counsell is the highest and chiefest cause of al looke whatsoeuer he willeth that bringeth he to passe and because all men are not saued therfore we may safely thinke and say that God did neuer decree to saue all men Now further more particularly of Iacobs blessing first it may be asked How could Iacob bee blessed seeing hee came dissemblingly and lying to his father Answ. Wee must knowe that howsoeuer Iacob sought the blessing by fraude yet he might bee blessed for he failed not neither did amisse in seeking for the blessing but onely in the manner of seeking it it was his duty to seeke it though not after that manner which hee did hee should rather haue staied that leisure and time wherein God had caused Isaac to haue blessed him without his sinne in seeking it Secondly consider the manner how Iacob receiues his fathers blessing namely in his elder brother Esaus garment Here we may see a notable resemblance of Gods maner of blessing vs When wee looke for a blessing at Gods hand wee must not come in our owne garments in the rotten ragges of our owne righteousnes but we must put on Christs garment the long white robe of his righteousnes And so comming vnto God as Isaac said of the sauor of Esaus garments which Iaacob had put on Gen. 27.27 28. Behold the smell of my sonne is as the smell of a field God giue thee therefore of the dewe of heauen and the fatnesse of the earth and plenty of wheate and wine So will God say vnto vs that the righteousnesse of Christ which wee haue put on by faith is a sweet smelling sauor in his nosthrils Ephes. 5.2 Now seeing all the blessings we enioy come to vs in Christ and our acceptance with God is in his righteousnes we therefore must labour to put on Christ euery day by becoming new creatures we must seeke to resemble him in knowledge righteousnesse and holinesse so shall our assurance increase of Gods blessings vpon vs more and more Lastly marke that howsoeuer Iaacob was blessed otherwise than Isaac had purposed yet after the blessing is pronounced it must needes stand for so when Esau came Isaac said vnto him I haue blessed Iacob therefore hee shall be blessed Eph. 27.33 Euen so the Ministers of Gods word in the assembly of the Church who haue power to pronounce Gods blessings vpon the people howsoeuer they be but weake men and may be deceiued beeing subiect to error as other men are yet when they pronounce Gods blessing vpon their congregation in the ministery of the word if they doe it in sinceritie of heart and vprightnesse of conscience that blessing shall stand And so on the contrary looke whom they curse for iust cause out of Gods word their curse shall stand Further as Isaac blessed but knewe not whom so the Ministers of God in the dispensation of the word they must blesse Gods people thogh they know not who they are particularly that doe receiue it Thus much of Isaacs blessing Iacob Now I come to his blessing of Esau for hee also was blessed as the Text saith yet in the second place albeit he were the elder brother Quest. How could Esau be blessed at all seeing Isaac had but one blessing Answ. Esau was only blessed with temporall blessings and not with spirituall Obiect But some wil say Esau was a bad man wicked now it is said that to the impure all things are impure how then could the bestowing of tēporal things be blessings to him An. Temporall things bestowed on the wicked are blessings no blessings they are blessings in regard of God that giues them but they are no blessings in regard of men that receiue them and vse them amisse Quest. How came it to passe that Esau beeing the elder brother looseth his birth-right and blessing both how came it to be Iaacobs Answ. The cause was his profanenesse as wee may see and read in the next chapter where it is said Heb. 12.16 that he solde his birth-right for a portion of meate euen for a messe of redde broth and beeing so profane as to contemne so high an honour hee must bee content to haue his blessing in the second place And hence we may obserue a good instruction There is many a yong man in these our daies baptized as Esau was circumcised and liuing in the Church as hee did in Isaacs house who
in regard of his profession and religion for mocking is persecution Gal. 4.29 with Gen. 21.9 And that reproach which is cast vpon a Christian is cast vpon Christ and Christ takes it as done vnto himselfe the persecutor wounds Christ Iesus through the sides of a poore Christian which is a feareful thing For in so doing he sets himselfe against the Lord Iesus he kickes against the prickes and if he so continue hee must needes looke for some fearefull ende for who hath euer beene fierce against the Lord and hath prospered Iob. 9.4 Wherefore if any of vs be guiltie of any sinne in this kind let vs repent for vnlesse wee turne our condemnation will be remedilesse Againe the afflictions of the Israelites are here said to be their sufferings for Christ where note that though Christ his comming were then afarre off yet the Israelites then knewe of Christ for else they could not suffer for him This confuteth those which holde that euery man may be saued by his owne religion whatsoeuer it be if hee liue ciuilly and vprightly therein Their reason is taken from the Iewes who they say had onely the knowledge of outward ceremonies and so were saued But that opinion is here disprooued for the Iewes knew Christ and professed him or else they would neuer suffer for him and therefore they were saued by him and not by their obedience to outward ceremonies And thus much of the reason which mooued Moses to make such a choyce as hee did Now in the ende of the verse is added a reason why Moses was of this strange iudgement to think the reproach of Christ greater riches than the treasures of Egypt namely because he had respect to the recompence of reward That is he often set his eie to behold and his heart to consider how God had made a promise of life euerlasting after this life vnto all those that obeyed him and trusted in him in this life for the enioying whereof hee preferred that estate wherein he might liue in the feare of God though it were a state of reproach before all other whatsoeuer Where wee see what it is that will bring a man to esteeme affliction with the feare of God better than the treasures pleasures of an earthly kingdome namely as we set the bodily eie to behold the affliction so we must lift vp the eye of the minde of faith to behold the recompence of reward that is the state of glory in heauen prepared for Gods children Thus did the Christian Hebrewes in the primitiue Church Hebrewes 10.37 They suffered with ioy the spoiling of their goods A very hard thing but yet most true for it is the word of GOD And the reason is rendred They knew in themselues how that they had in heauen a better and more enduring substance And our Sauiour Christ endured the Crosse and despised the shame for the ioy that was set before him Hebrewes 12.1 that is in consideration of that ioy in glory whereto hee should be aduanced himselfe and bring all his members This we must make vse of for if wee will liue godly in Christ Iesus wee must suffer affliction This flesh and bloud will not yeeld vnto and therefore to perswade vs to suffer with ioy we must with Moses haue respect to the recompence of reward Wee must say thus to our soules The day will come wherein wee shall haue euerlasting life in the Kingdome of heauen if wee now serue and feare him Shall wee not then for his sake be content to suffer a short affliction seeing the greatest of them are not woorthie of the glorie that shall bee reuealed Romanes chapter 8. verse 18. Question But why doth the holy Ghost call euerlasting life a reward Answere It is not so called because Moses did procure it and deserue it at Gods hand by the dignitie of his workes in suffering for sure no man can merit any thing at Gods hands The case is plaine For Christ as hee is man consider his manhoode a-part from his Godhead could not merit any thing at Gods hands for he that would merit of God by any worke must doe three things 1. He must doe the worke of himselfe and by himselfe for if hee doe it by another the other meriteth and must haue the reward and praise of the worke Secondly hee must doe it of meere good will and not of dutie for that which is of duty cannot merit because a man is bound to doe it 3. The worke done to merit must be of that price and dignity that it may be proportionable to life euerlasting which is the reward Now though Christ as he is man be aboue all men all Angels in grace and dignity yet consider his manhoode a-part from his Godhead and hee could not doe a worke with these three properties For first the workes done of the manhoode were not done of it selfe but from that fulnesse of the spirit wherewith hee was endued Secondly Christ as man is a creature and so considered his workes are of duty to the Creator and so cannot merit Thirdly Christs workes as man simply considered are finite and so could not merit infinite glory Question How then did Christ merit at Gods hands Answere Partly by meanes of Gods promise made in the Law which was this Doe this and thou shalt liue but properly and chiefely because hee was not a meere man onely but withall true and very God for because his obedience both in his life and death though performed in his manhoode was the obedience of him that was God and man euen from the infinite excellencie of the person whose it is it becomes meritorious In his manhood hee obayed the Law and suffered for our sinnes but the dignity thereof came from his Godhead for hee that did these workes for vs was both God and man Now if Christ considered as man onely cannot merit then much lesse can any other man merite at Gods hands And therefore Moses though hee were a worthy man yet because hee was but a man and a sinnefull man also he could not by any worke deserue life euerlasting at Gods hands But life euerlasting is called a reward in the Scripture because it is the free gift of God promised by GOD to his children in Christ for this end to allure and drawe them on in obedience And it must not seeme strange that wee say a reward is a free gift for so it may be as we shall see by comparing two places of Scripture together to wit Matthew 5.44 with Luke 6.32 For whereas Mathew saith If you loue them that loue you what reward haue you Saint Luke repeating the same thing saith What thanke haue you or as the word signifies what fauour or free gift haue you Secondly there may be another cause rendred why life euerlasting is called a reward to wit not in regard of the worke done but in regard of the worker considered in Christ for Christes merit makes life euerlasting to be a
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
must needes be corrupt fruite as cōming from them For an euill tree cannot bring forth good fruit The heart is the fountain of euery action now their hearts were corrupt being destitute of faith which purifies the heart and therefore their workes must needes be sinfull Againe they did not their workes in obedience for they were guided onely by the light of nature and knew not God aright nor his commaundements And lastly they propounded not the glory of GOD as the end of their workes but the praise of men their owne profit or some such end But these worthy persons doe not onely such things as were iust in themselues but they doe them in faith in obedience and for Gods glory and so please God Now seeing these renowned Princes and Iudges haue their faith commended vnto vs by their practicing of righteousnesse we must learne to follow them within the compasse of our calling doing Iustice and righteousnesse in such things as cōcerne vs. There be many reasons set down in Gods word to perswade vs heereunto As first for this end hath God caused the Gospell to be published Tit. 2.12 The sauing grace of God hath appeared but to what end To teach vs that we should denie vngodlinesse and liue soberly and righteously that is that wee might doe Iustice. Vnlesse therefore we worke righteousnesse we make the Gospel a vaine word vnto vs. Secondly we desire to be counted iust before God and men and it would grieue vs if we should be otherwise thought of but if wee would be iust indeede both before God and man then we must work righteousnesse for as S. Iohn saith He that doth righteousnesse is righteous Thirdly there is no man set ouer a family but he either doth or ought to endeuour to bring a blessing vpon his family But this he cannot doe vnlesse he worke righteousnesse and doe Iustice for Salomon saith He that walketh in his integrity is iust and blessed shall his children be after him Lastly we doe all of vs desire to escape hell well then we must remēber to practice righteousnes for the Apostle saith no vnrighteous mā that is none practicing vnrighteousnes shall enter into the kingdom of heauen So that within the compasse of our calling we must all endeuour to do Iustice. Here some will aske How shall I do Iustice and worke righteousnesse Answer For the doing of it wee must remember to practice these rules that follow 1. That which is both the word of God and the rule of Nature We must do to all men as we would they should do vnto vs this is the Law and the Prophets saith our Sauiour Christ Now the square for all our actions must be the word of God and Gods word giues this directiō Do thou to thy neighbor as thou in thy reason cōscience thinkest he should do to thee if thou wert in his case and he in thine The 2. rule is that which Paul teacheth vs saying Giue vnto euery man that which is their duty tribute to whom tribute belongeth c. That which Gods word our cōscience the wholesome lawes of the realme binde vs vnto that wee must giue vnto euery man The 3. rule is this Euery man within the compasse of his calling must not onely intend and labour for his owne good but for the common good in that Church and common wealth wherein he liueth The blinde would out of their carnall mindes haue learned this for a rule Euery man for himselfe and God for vs all and this is many a mans practice hee will labour diligently in his calling but all is for himselfe But he that propoundeth onely this end in his calling to benefit himself alone dealeth vniustly both towards the Church and common wealth in which he liueth who ought to haue a part of his care with himselfe The 4. rule is taught vs also by S. Paul Defraud or oppress no man in any matter This rule concerneth our manner of dealing in cōmon affairs In all our traffick bargains as we would benefit our selues so wee must seeke to benefit those with whom wee deale This rule is very necessary to be learned for this is the cōmon practice of men in their traffique To vse all meanes whereby they may defraud others so that they get vnto themselues they care not how it come But in the feare of God let vs remember that the practice of iustice to which wee are all bound standeth in this that we defraud or oppresse no man in any thing And thus much of this second fruit of their faith The third fruit effect of these mens faith is this They obtained the promises By promises we must not vnderstand the maine promise cōcerning the Messias comming for that they obtained not as yet for as it appears v. 39 they receiued not that promise for Christ was not incarnate in their time But by Promises are here meant certaine speciall particular promises made vnto them alone and not common to all so that the meaning of these words is this They obtained the benefit and accomplishment of those particular promises that God made vnto them This effect is specially to be vnderstood of Cale◠and Dauid for Cale◠entred into the land of Canaan and there enioyed his possession according to Gods promise made vnto him Ios. 14. So Dauid had a particular promise made vnto him that he should be king ouer Israel this he long waited for and resting herein he was not onely anointed King but in due time actually made King ouerall Israell Whereas these worthy men by faith obtained these promises Hereby wee may bee directed to see the true cause why after so long preaching of the word and often receiuing of the sacraments men reape so little profit especialally considering that God hath made a promise of grace and saluation by meanes of his word and sacraments Hence therefore wee must learne that the word of God preached and the sacraments receiued are vnprofitable not because God altereth his will having promised his blessing in these meanes for herein the will of God is vnchangeable but the cause is the great measure of vnbeleefe in those which heare and receiue They therefore profit not because they receiue them without faith For howsoeuer men say they haue faith yet the workes of their lyues and their estate in sinne after long hearing shew plainely they haue none at all Take a vessell that is close stopped and cast it into a riuer or into the sea yet it receiues no water because it hath no place of entrance Euen so bring a man that wants faith to the word and sacraments wherein God hath promised the fulnesse of his grace yet he receiues none because his heart is closed vp through vnbeleefe This is it which makes the heart like a stopped vessell which hath no entrance for Gods grace Wee therfore in the feare of God must labour to haue our hearts purged from this vnbeleefe
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
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
witnesse but rather be excepted against as altogether vnworthy and so would prooue a discredit to his friends cause a shame to himself so it is with vs in Christs cause if we professe in word deny indeed we discredit Christ and his profession shame our selues for euer And therfore we must be carefull not only in word and iudgement but in life conuersation to make a true constant confession of Christ and of his truth And thus much for the exhortation Now followeth the 2. point to be obserued in this verse namely the manner how Gods Church people may put in practice this worthy exhortation of the holy Ghost To be constant in the faith And this consists in three duties 1. They must cast away that which presseth downe 2. They must cast away that sin that hangeth so fast on or sin which so readily doth compasse vs about 3. They must run the race that is set before them with patience Whosoeuer in Gods Church either Iew or Gentile can performe these 3. things shall be able no doubt to follow the counsell of the holy Ghost cōtinue cōstant in the faith vnto the end Of these 3. in order The 1. thing then to be done is this We must cast away that which presseth down or thus Cast away the waight or burthen for so much the word in the originall signifieth euen that burthen which so presseth down the poore Christian that he cannot goe on forward in the course of godlinesse and Christianity By burthen or weight here we must vnderstand 5. things 1. The loue of this temporall life 2. Care for earthly things 3. Riches temporal wealth 4. Worldly honour preferments 5. Worldly delights and pleasures All these are things which lie heauy on mans soule as weighty burthens which presse it downe especially then when the soule should lift vp it self to seek heauenly things So in the Parable of the Sower riches pleasures cares for the things of this life are called thornes which choake the word of God in a mans heart and make it vnfruitfull And surfetting drunkennes are said to be things which oppress the heart and make it heauy And easie it were to shewe by many testimonies that all these fiue things do press down the heart especially then when it should be lifted vp in the seeking of heauenly things Now in this that these 5. things are waighty burdens we may learne first what is the cause that in these our daies euery where the Gospel of Christ being published preached expoūded takes so little place in mēs hearts whether we regard knowledge vnderstanding or affection and obedience For Gods word is a word of power mighty in operation how comes it to passe then that the ground is barren where it is cast why makes it not men learned religious Ans. Surely in euery place where the word of God is preached especially among vs these fiue things possess the hearts of men exercise all the thoghts of the minde and affections of the heart From whence it commeth to passe that after long preaching there is little fruit or profit either for knowledge or obedience for where the heart is pressed downe with the waight of these earthly things there the word of God can take no place nor bring forth fruit And this is generally true among vs though we heare Gods word from year to year and thereby might increase in knowledg obediēce if we would yet in many there is little shew of either and the cause is in these worldly cares which take place in our hearts For this is a most certaine truth that so long as our hearts are addicted to the greedy seeking after these earthly things honour pleasures c. so long will the ground of our hearts bee barren The good seed of Gods word may be sowen therein but little fruit shall come thereof saue briers and weeds which will increase our damnation Again whereas the loue of tēporal life care of earthly things c. are sore burdens pressing downe a mans heart from heauen to earth and making it heauy and sad and dead in regard of all spirituall exercises and contemplations Hereby we are taught oftentimes to giue our selues to eleuate and lift vp our mindes and hearts to God partly by meditation in his word partly by inuocation on his name and partly by thanksgiuing And to doe these things the better we must remember to set apart some speciall time euery day for this speciall worke so as we may say with Dauid Psal. 25.1 Lord I lift vp my heart vnto thee Dauid was well acquinted with this exercise and so was Daniel for both of them vsed this as we may read Psa. 55.17 Euening and morning saith Dauid and at noone wil I pray make a noyse And Daniel vsed to pray vnto God 3. times a day wherein he would heartily vnfainedly call vpon God with thanksgiuing And great reason we should do so for wee liue in this world wherein are innumerable waighty things which press down our hearts frō looking vp to heauen therfore we must often practice our selues in holy meditatiō prayer vnto God that so we may lift vp our soules vnto God from the things of this world To vse a fit cōparisō we know that those who keep clocks if they would haue the clock stil going must once or twice a day winde vp the plūmets which cause the wheels to go about because they are still drawing downward Euen so seeing our hearts haue plummets of lead which are worldly cares and desires to press them down from seeking vp to heauen we must doe with our hearts as the clock-keeper doth with his plummets winde them vp vnto God euery day for this ende must set apart some particular time to do the same in holy duties Why doth God command the 7. day to be sanctified and set apart from all bodily exercises worldly cares vndoubtedly it is for this end to cause men to eleuate their hearts from all wordly things to seeke the things aboue else if the minde should be alwaies pressed down with worldly cares it could neuer attain to heauēs ioys He that hath not cōsciēce on the Lords day to lift vp his heart to heauen by prayer and hearing Gods word with meditation theron cannot possibly haue any soundnes in religion nor his heart firmely settled on heauenly things Thirdly whereas the holy Ghost saith That the Hebrewes must cast away the weight that presseth downe Here wee are taught in what manner and how farre forth wee must vse the things of this life as riches honours and lawfull pleasures yea and all temporall blessings whatsoeuer namely so farre forth as they will further vs in the course of religion and in the exercises of godlinesse and vertue and no further But finding by experience that these temporall things be a burden vnto vs pressing vs downe and making vs vnfit for