his life and when he dieth he shal be able to worship praise God On the other side take notice of it he that liues in couetousnes in profanenesse in fornication and wantonnes for the most part so dies Come to a couetous man at his death and talke with him and you shall finde nothing in him ordinarily but rauing talking about his bargaines his billes and indentures other worldly things And so wee may say of other lewd liuers looke what minde they had while they were liuing that shall you find most in their mouthes while they are dying which shewes plainely that as men liue so they die But some will say that oftentimes the godly man raues and speakes lewdly and it may be profanely before his death Ans. It is true indeed the best man is not freed from any kind of bodily sicknesse but is subiect to them as well as the wicked as to burning feuers and such like by the violence and rage of which diseases they are often driuen to raue to speake fondly and sometimes lewdly yea it may be profanely But what is that to the purpose for thogh a godly man for the time of his fit cannot expresse the grace of his heart but rather the corruption of his nature yet whē he hath recouered himselfe he is sory for the same is then ready willing to praise God with all his heart So that if wee would die well as Iacob did praising God then let vs lead our liues as he did namely by faith and the direction of his word and promises Then come death when it will and how it will wee may indeede be sore assaulted by sickenesse and temptation but yet we shall neuer be ouercome for God is faithfull that hath promised an issue to his children in temptatiō 1. Corinth 10.13 Lastly whereas Iacob worshipped God at his death Here we learne that sound zeale will neuer decay Many men haue zeale indeede but it comes onely from the strength and soundnesse of their bodily constitution and looke as strength decaies so doth that kind of zeale But sound zeale will not decay and weaken with the body but as Dauid saith of the righteous Psal. 92.13 15. will flourish like a palme tree and growe like a Cedar in Libanon it shall still bring forth fruit in a mans age and flourish This wee see was true in Iacob for though he were old and feeble with sicknesse yet he sheweth forth sound zeale in his heart at the houre of his death Euen so will it be with vs that professe religion if zeale be sound in our hearts it will shew it selfe and the older wee are the more fruits of grace wee shall bring forth and then shew forth more true zeale than in yonger yeares For though bodily strength decay yet sound zeale will neuer decay but when strength faileth then will zeale flourish if it bee sound like to the palme tree which will bud and sprout though the roots of it bee cut off Wherefore if wee would shew forth zeale in our age we must get soundnesse of it in our youth for that will put forth it selfe in the time of death And thus much of Iacobs example Iosephs Faith VERSE 22. By faith Ioseph when he died made mention of the departing of the children of Israel and gaue commandement of his bones WEe haue heard in the former verses the seuerall examples of the faith of the three Patriarchs Abraham Isaac and Iacob Now in this verse the holy Ghost setteth downe the example of Iosephs faith The words in this verse are plaine and easie neede no exposition They are a plaine and briefe summe of the ende of the 50. Chapter of Genesis Let vs therefore come to the points of doctrine and instructions which are to bee learned and gathered forth of the words First note in generall the great resemblance of this example with the former of Ioseph a godly sonne with Iacob a godly father for both of them shew forth their faith when they die For it is said of both By faith when hee died So that in ground and circumstance of time they both agree Herein we may obserue first that the good examples of Superiours vvhether they be ciuill or Ecclesiasticall are of great force to bring other men on and to make them forward in the duties of religion their zeale as Paul saith to the Corinthians in the case of almes prouoketh many Iacob the father beeing a worthy Prophet and Patriarch giuing an holy and blessed example vnto Ioseph and his children doth shew forth at his death most notable behauiour wherein hee worthily expresseth the trueth of his faith Now his example works with Ioseph and he in his death behaues himselfe in the same manner that his godly father did before him and therfore superiours must look to all their sayings and doings carefully that they may bee worthy examples to their inferiours to drawe them on in religion and in the feare of God Secondly hence inferiors also must learne to follow the godly holy and religious examples of their gouernours and superious whether they be ciuill or Ecclesiasticall as we may see in this place Ioseph doth imitate the godly example of his father Iacob Hereof Saint Paul giueth straite charge vnto the Philippians saying Brethren be followers of me and looke on them which walke so as ye haue vs for an example Phil. 3.17 And in the next Chapter exhorting them to honest conuersation hee biddes them doe those things which they had heard receiued and seene in him But are these duties practiced among vs bee the elder sort teachers of good things to the yonger doe the yonger follow their elders in wel-doing nay verily but such are our times too many among vs both those that giue and those which follow good examples are as signes wonders as the Prophet speaketh they are made a reproach a by-word among men and are foully disgraced by odious tearmes Isay 8.18 But this indeede is a practice of Ismael that mocked Isaac Genesis 21. ver 9. And we againe must vndoubtedly know that vnlesse it be reformed that hand of God which hath beene stretched out against vs in manie fearefull iudgements will not be pulled backe but stretched out still till it bring vs to destruction for God will not suffer his ordinances to be contemned and his holy ones to be abused hee looketh for better fruites at our hands and therefore wee must learne of these godly Patriarches both to giue and to followe good examples In the example of Ioseph more particularly wee are to obserue two points 1. Iosephs faith 2. The actions of his faith whereby it is commended For the first it is saide that by faith Ioseph when hee died c. Ioseph for ought wee finde in Scripture had not such meanes to come by faith as his Auncestors had before him For the three Patriarches Abraham Isaac and Iacob had otherwhiles the appearance of GOD vnto
it And this is the name which commonly is gotten in the world because men first seeke not a good name with God but that good name which is obtained by faith will stand continue all a mans life and at his death leaue behind it a sweet perfume abideth for euer in the world to come Secondly this maintaines the excellencie of our religion against Atheists and all enemies of it which esteeme call it a base contēptible religion of which cā folow no credit nor estimation But see their malice is here controlled our religion is a most glorious excellent professiō it is the high way to get true credit estimation it makes a mā honorable in the sight of God men for by it our Elders obtained a good report which continueth fresh to this day In the fourth place Were they wel reported of for their faith therefore their faith was not hid in their hearts but manifested in their liues for the world cannot see nor commend them for their faith but for the practice of faith Here it is plaine that men must not be content to keep their faith close in their hearts but they must exercise the fruites of it in the world and then both these together will make a man truly commendable Thy faith approues thee vnto God but the practice of it is that that honours thee and thy profession in the world Lastly in that faith was that which approued our Elders vnto God here is a storehouse of comforts for all true professors of this faith Art thou poore thy faith doth make thee rich in God Art thou simple and of meane reach thy faith is true wisedome before God Art thou any way deformed faith makes thee beautifull vnto God Art thou weake feeble or sicke thy faith doth make thee strong in God Art thou base in the world and of no account thy faith makes thee honourable in the sight of God and his holy Angels Thus thou art poore and foolish and deformed and sicke and base in the world but marke how God hath recompensed thee he hath giuen thee faith whereby thou art rich and beautifull wise and strong honorable in heauen with God say therfore with Dauid the lot is fallen vnto thee in a faire ground and thou hast a goodly heritage Namely thy faith which thou wouldest not change for all the glory of the world Faith is the true riches the sound strength the lasting beauty the true wisedome the true honour of a Christian man therefore take thy selfe 10000. times more beholden vnto God then if hee had giuen thee the vncertaine riches the crafty and yet foolish wisedome the decaying strength the vanishing beauty the transitory honour of this world If thou hast true faith thou art sure to haue many enemies 1. The wicked of the world will neuer brooke thee but openly or priuily hate hurt thee Thē the diuel is thy sworn enemie how canst thou deale with so powerfull an enemie and all his wicked instruments Here is sound comfort if thou hast faith thou hast God thy friend labour therefore for this true faith and then care not for the diuel and all his power Night and day sleeping and waking by land sea thou art safe and secure the diuel cannot hurt thee thy faith makes thee accepted of God and brings thee within the compasse of his protection That same little sparke of faith which is in so narrow a compasse as thy heart is stronger thē all the power and malice of sathan As for the malice which his instruments wicked mē in this world shew against thee in mocks and abuses much lesse care for them for their nature is to speake euill and cannot doe otherwise looke not therfore at them but looke vp into heauen by the eye of thy soule where thy faith makes thee beloued and approued of God himselfe and honourable in the presence of his holy Angels And thus much of the second action or effect of faith the third followeth VERSE 3. Through faith wee vnderstand that the world was ordained by the word of God so that the things which wee see are not made of things which did appeare IN this verse is contained the third action or effect of faith namely this Faith makes a man to vnderstand things beyond the reach of mans reason This third effect is set out in these words by the instance of a notable exsample namely of the Creation of the world 1. By the word of God 2. Of nothing both which that wee may the better vnderstand let vs consider of the words as they lye in order Through faith 1. By faith in this place as I take it is not meant that sauing faith which iustifies a man before God but a generall faith wherby a man imbraceth Christian religion or wherby a man beleeueth the word of God in the doctrine of the law and the Gospel to be true My reason is because a man that neuer had iustifying and sauing faith and is no member of the catholike Church nor childe of God may haue this gift To beleeue that God by his word made the world of nothing Therefore I thinke that this is an action of a generall and not of sauing faith We vnderstand That is Whereas there are many things beyond the reach of reason and therefore by reason cannot be apprehended or vnderstood yet by vertue of this faith a man is brought to vnderstand them and to beleeue them to be true Now then whereas generall faith brings vnderstanding of many things which reason cannot reach vnto here such as be students in humane learning which labour to attain to the deepenesse and perfection of it are taught with their trauell in humane studies to haue care to ioyne faith and knowledge of religion For there are many things which our vnderstanding by reason cannot conceiue and many truthes which Philosophy cannot reach vnto nay many also which it denies but faith is able to perswade and demonstrate them all and it inlightens the mind and rectifies the iudgement when as Philosophy hath left the mind in darknesse and the iudgement in error Now in whom sound knowledge in Philosophy and this faith in religion do concurre together he is a man of a most rectified iudgement and of a deepe reach in the greatest matters but separate faith from humane knowledge and he will stumble at many truthes though hee had the wit of all the Philosophers in his owne head For exsample that God should make the world of nothing that it should haue beginning ending that God should be eternall and not the world that mans soul being created is immortal These many other truths reasō cānot see therfore Philosophy wil not admit but ioin faith to it then that crooked vnderstanding is rectified made to beleeue it It is therfore good counsel to ioyn both these together Religion hinders not humane learning as some fondly thinke but is
with all his heart and soule and might and for that hee is preferred afore all Kings afore or after him not that Iosias could fulfill the lawe perfectly as it required but it is meant of the endeuour of his heart and life by which he straue with all his might to serue God as well as he could his exsample is ours We professe religion wee must looke that our hearts affect it we professe a turning from sinne we must take heed it be not formall and from the lips but from the heart So when we practice any duty of religion whether we pray or heare the word or receiue the Sacrament this is the sacrifice that we can offer we must not doe them coldly and carelesly but with zealous affection and resolution from the heart Otherwise if we serue God for fashion sake and our hearts are on the world and our owne lusts wee offer the sacrifice of cursed Cain and we with our formall religion shall goe to him But let vs offer the sacrifice of Abell that is though it be neuer so little yet let it be the best wee can and all we can and God will accept vs as he did Abell And thus the Parent should giue God his best childe the young man his best yeares euery man his best part which is his heart And thus we follow the steps of holy Abell who offred to God the best sacrifice he had This was the fruite of his faith euen so that Parent that young man that professor that hath true faith will do so likewise Hitherto of the first effect of Abels faith It followeth By the which he obtained witnesse that he was righteous This is the second effect of Abels faith wherby it is commended 1. For the meaning By faith hee meanes sauing faith which makes a man iust before God and no other For whereas he had said afore that by faith our Elders had obtained a good report He proues that general by this exsample of Abell therefore that sauing faith which was meant there is also meant here These wordes set downe two benefits which Abell had by his sauing faith First he was iust by it Secondly God testified that he was so For the first Abels faith made him iust and righteous not because his faith was an excellent quality of that vertue in it selfe as to make him iust but because it was an instrument whereby he apprehended and applied to himselfe the righteousnesse of the Messias to come whereby hee might stand iust before God This was his righteousnesse which he had by faith for hee trusted not to any holinesse of his owne though it is out of question hee knew he was the sonne of that man who once was perfectly righteous but the trust and confidence of his heart was in the righteousnesse of that blessed seed which God had promised should breake the serpents head This Promise he knowing beleeued it applied it to himselfe and this faith made him righteous Here we learne a worthy lesson of Christianity namely that the true and the vndoubted way to heauen is a holy and liuely faith in Iesus Christ for this faith makes a man righteous that righteousnesse opens him the gate of heauen To this end saith the Apostle Being iustified by faith we haue peace with God but by whō through our Lord Iesus Christ. For the vse of this doctrine we must renue our former exhortation which indeed cannot be too often presled to the conscience There is none of vs so vile none so profane but we desire saluation If we do then we must tread the beaten way to it For we are not borne heires of it neither can we come thither by chaunce but there is a way that must be taken that way is but one all other are misleading by-waies Again that way must be taken in this life else it is too late Now this way is to be a iust righteous man With this neuer man failed and without this neuer man attained to saluation for No vncleane thing can come into the kingdome of heauen Neuer was man iustified there which was not iust before and that must be here begun which in heauen is to be perfected In this life therefore wee must seeke to be iust Now our owne good workes will not serue to make vs iust for they are all vnable to indure the trial of Gods iustice And if we stand to them and they proue not able to satisfie Gods iustice then in stead of sauing vs they will condemne vs. Therefore with Abell let vs go out of our selues deny our selues and cleaue onely to Christs righteousnes in life death this is the way that neuer will deceiue vs. But some wil say We walke in this way I answer He that walketh in a way may be traced by his steps so then shew your steps of holinesse of deuotiō of charity c. these must shew your faith leaue these steps behinde you and then your faith is good Thus did holy Abell beleeue thou it acknowledge it and follow thou after him and renounce all by paths which the Papists or thy own braine imagineth Let this one doctrine sinke into thy heart in steade of many and let not the diuell strake it out For if thou walke in this way my soule for thine it will bring thee to heauen if not at the last day this doctrine will condemne thee because it shewed thee this way and thou wouldest not walke in it Secondly obserue He saith Abell was approued and accepted of God How proues hee that Because his workes pleased God as who say his workes cannot please God vnlesse his person do therfore in that his works do thence he concludeth that his person did it is the reason of the holy Ghost and therefore infallible In the framing of this reason the holy Ghost teacheth vs a great point of our religion namely that first a mans person must please God afore his actions can And after the person then the actions This is plaine in these words for it is said he first obtained witnesse that hee was righteous himselfe and then God testified of his gifts So likewise more plainely Genesis 4. 4 God had respect first to Abell and then to his offring So that the truth is manifest No worke pleaseth God afore the worker do This being so hath excellent vses First it ouerthroweth a maine pillar of Romish religion Iustification by workes For how can a man be iustified by his workes when hee himselfe must be iust afore the works can be Vnlesse hee be iust his workes be wicked if they be wicked afore his person be iust how can they then iustifie him And if the person bee once iust what needes it then to be again iustified by works Good works make not a man good but a good man makes a worke good shall that work that a man made good return againe make the man good 1. That is absurd in reason And 2.
for examples wee haue too many To som God saith Leaue thy priuate care which is for none but thy selfe be a Magistrate and vndertake the publike care of the common-wealth but they as though they were born for themselues will not imploy themselues in publike seruice To some God saith Leaue thy ease and thy care of worldlie credit and vndertake the teaching of my people and care not for the contempt of that calling so thou maist saue soules but their carnall carnall credit and ease is more deere vnto them then Abrahams kindred is to him they will not forsake them These and all that doe so may make what shew they will but they are not children of Abraham seeing they want his faith and they want in his faith because they faile in his obedience they must therfore learne to yeeld when God calleth and not to stand vpon such base allegations of wordly matters when Abraham left Country and kindred to obay God Secondly such men as respect not Gods calling but look what the swinge of their natures or the course of the wicked world carie them vnto they presently yeeld and obay not regarding whether it be Gods calling or no. Three sorts of men are most faulty in this kinde First such as are content to grow in wealth either by oppression as vsurie or extortion or by craft and dissembling or by any other such indirect course whereby their brother is hurt looking onely at gaine but not regarding whence it comes Secondly such as liue by dicing carding or by playes and Enterludes thinking any trade lawfull that brings in wealth or that gets money neuer caring whether God allow the calling or no. Thirdly such as liue in no calling but spend their time in eating drinking sleeping and sporting because they haue liuings of their owne and lands left by their parents All these and all such like doe obay indeede but whereunto not vnto Gods calling for alas he neuer called them to these courses but hath often recalled them from it therefore this is the obedience not of faith but of corruption and of the world which is a plaine disobedience vnto God For as the wisedom of the flesh or the world is foolishnesse with God Rom. 8 so obedience to the flesh or the world is disobedience and rebellion against God All such men must know that they are not the children of Abraham because they are not children of his faith Nor can they be heires of his faith because they practice not his obedience for Gods calling and no other rule for our liues must Christian men admit When he calleth they must obay and when he calls not or allowes not a course of gayning or a trade of life though all the world allowed it we must not follow it this will honour them and their profession before God Abrahams faith iustified him before God but his obedience iustified his faith obedience saith Samuel 1. Sam. 25.22.23 is better then sacrifice but disobedience is as the sinne of witchcraft Therefore let all Christians approue their faith by their obedience hanging on Gods mouth and attending on Gods calling for directions of their whole life and resolue with Dauid Psal. 119.105 Thy word is a lanterne to my feete and a light to my pathes When Kings may not liue but by this light of Gods calling and Gods word it is shamefull presumption for ordinary men to frame their liues by lights of their owne making In the second place out of Ahrahams obedience let vs marke By what meanes obayed he by faith Learne here the true nature of true faith it brings forth true obedience where euer it is and therefore Christian obedience is called the obedience of faith Rom. 1.5 And these two cannot be seperated no more then light from the sunne or heate from fire For as the sunne naturally and necessarily giues light and the fire heate no lesse doth true faith yeeld true obedience to Gods commaundements Which being so it teacheth vs for the vse First how our Church and doctrine are slaundered by the Papists who please themselues in saying Wee looke to be saued by sole faith and without workes For we teach that though a man be iustified without respect to his workes yet no man was euer iustified whose faith did not bring forth good and holy workes and wee teach that none is heire of Abrahams faith which is not also of his obedience Therefore God will reward their lying tongue Secondly this teacheth vs that Abrahams faith is rare in these dayes Many make profession of Abrahams religion but it seemes they are as farre deceiued as the Iewes were Iohn 8.39 The Iewes would be Abrahams children because they were of his flesh and men now will be so because they are of his profession but both are farre wide for wee must be children of faithfull Abraham But if we will be like him in faith we must be like him in obedience also when God calls vs to any duty we must forsake our owne natures and denie our owne affections and crosse our owne corruptions to follow Gods calling and to doe our duties So shall wee be true children of Abraham when we are like our Father in his best vertues Thus wee see his obedience laied downe generally Particularly In his Obedience there are laid downe three points 1. The matter of his obedience all which are layde downe directly in the Text. 2. The end of his obedience all which are layde downe directly in the Text. 3. The manner of his obedience all which are layde downe directly in the Text. For the matter of his obedience it followeth in these words To goe out into a place c. The particular matter wherein Abrahams obedience cōsisted was this At Gods commaundement he went out of his owne Country into another for one which hee should inherite he left that which he did inherite Heere many points of good instruction may be learned First see here the power and strength of true faith It was a wonderfull hard thing for Abraham to do thus For first hee was well striken in yeeres 75. yeeres olde Young men delight to be stirring but men growen into yeeres doe loue to settle themselues as birdes in their nests and it is grieuous vnto them to think of remouing or taking long iournies Secondly he must leaue his owne Country where hee was bred borne and brought vp which all men generally doe loue by nature Thirdly hee must leaue his goods and lands and liuings which no doubt were great for hauing liued so long in his natiue Country and being born as he was his estate doubtlesse was very great Fourthly he must leaue his acquaintance with which hee had liued all his life yea his owne kindred and must goe liue amongst strangers These foure considerations were so manie hindrances to his obedience and strong temptations to make him haue looked backward but such is the power of his faith hee is commaunded of God therefore hee obayeth and
friends or childrens bodies cast into the earth to feede wormes burnt by fire or eaten by fishes reason saith they are gone they can neuer be againe We haue Gods word and assured promise The dead shall rise with their bodies shall they rise Esay Wee must therefore beleeue it if we will be of the faith of Sarah God said to her Age and barronnesse shall haue a childe she beleeued it He saith to vs Dust and rottennesse shall liue againe nay hee hath often said it and shall not our faith acknowledge the voice of our God and beleeue it as she did But let vs come to personall promises as hers was for this is generall God hath promised grace and pardon to euery penitent and beleeuing soule yet no man is partaker of the sweetnesse hereof without the bitternesse of many temptations to the contrary giuing him occasions of doubting and often euen of despairing of Gods fauour What must a man doe in this case euen beleeue though he feele no reason why to beleeue and hope aboue hope Such was Abrahams and Sarahs faith And for it as they were registred in the Storie of Genesis so both here and in the Romanes Chap. 4. remembred againe and commended for it Now suppose that thou after thy comming to God by faith repentance fall into temptations of desertion wherein to thy feeling Gods heauy hand wrath hath seized on thee the diuell layeth thy sins to thy charge tels thee thou art a damned wretch for thou wert euer an hypocrite and neuer hadst faith that therfore God is thy enemy In this case wherein in reason or in feeling there is not the least hope of saluation what must thou doe despaire God forbid For that is the downfall into hell No but hope when there is no hope keepe faith when there is no feeling And to strengthen vs herein remember the faith of Iob tried and sifted so as fewe haue beene who though the arrowes of the almighty stucke in him and the venome thereof drunke vp his spirits Iob 6.4 Yet euen then he beleeued and would not giue ouer nor let goe his hold and said Though thou bring me to dust yet will I not forsake thee no though thou kill me yet will I trust in thee So in the furie of temptations when the venome of Gods wrath seemes to drinke vp our spirits then must we beleeue and in the pangs of death when God seemes ready to kill vs then must wee trust in him In such cases is the life of faith to be shewed when reason and feeling say God is a terrible Iudge faith must say he is a mercifull Father In our health and welfare and feeling of Gods fauour this exhortation may seeme tedious but if wee belong to GOD if it be not past already the time is sure to come when this doctrine will bee needefull for the best of vs all Thus we see the excellencie of this womans faith which is the more commended by reason of these two so great hinderances Now follow the effects of her faith which are diuerse some laide downe in this verse and some in the next Receiued strength to conceiue seede And was deliuered of a childe In these words are two effects First by power of her faith shee was inabled to conceiue which afore she did not though there were the same reasons in nature why she should Secondly shee was deliuered of a childe in her olde age and that childe was Isaac who is therefore called the promised seede and the childe of the promise Out of the consideration of these two we may learne diuerse good instructions for seeing they are so neere a-kin in their natures wee will speake of them both ioyntly together First here we may see that nothing is so hard or difficult which God hath promised but faith can compasse it and bring it to performance Christ bâ—d the blinde see the lame to goe he spake they beleeued and they were healed So here God promiseth a barren olde woman a childe shee beleeueth and loe she conceiueth and brings forth a Sonne The vse of this doctrine is for two sorts of people First many in our Church being ignorant when they are moued to learne religion answere Alas they are simple or not booke-learned or they are dull and heauy witted or they be olde and weake and therefore they can learne nothing or if they doe they cannot remember it But heere is nothing but vaine excuses For they want not wit to learne religion if they haue wit to buy and sell to knowe a faire day from a foule good meate from ill deere from cheape Winter from Sommer If they haue wit to practice the ciuill actions of the world they haue wit enough to conceiue the grounds of religion and to get so much knowledge as may suffice for a ground of that faith which will saue their soules So that they want nothing but grace and diligence to vse the meanes To them therfore here is matter of good aduice Let such a man learne but one promise of God out of the holy Scripture as this Seeke first the Kingdome of God and all things else shall be giuen vnto you Math. 6.33 or this Cast all your care on him for he careth for you 1. Pet. 5.7 or this He that coÌ„meth vnto me I cast him not away Iohn 6.37 or but this Aske and ye shall haue seeke and ye shall finde Math. 7. Let him learne but one of these when they haue learned it beleeue it and let their soules daily feede on that faith And they shall see what will followe euen a wonderfull blessing vpon that poore beginning This their faith will so content and please their hearts that it will vrge them forward to get more and will make them both desirous capable of more knowledge and grace and will make them euen hunger and thirst after knowledge and grace whereas he that knoweth no promise nor beleeues it contents himselfe in ignorance and errour And this shall euery one finde that will carefully vse the meanes that God appoints and will begin to learne but one lesson at the first For as olde barren Sarah beleeuing Gods promise conceiues and brings forth So olde simple plaine dull Country-men beleeuing but one promise of Gods word shall conceiue and bring forth daily more and more blessed fruites of knowledge and grace Secondly others who haue made better proceedings in religion doe see their sinnes and doe much bewaile them but they cannot ouercome their corruptions yea many there are to whom their sinnes and inward corruptions are more greeuous and burdensome then all bodily wants or miseries in the world yet see they not how to conquer their corruptions but alas are oftentimes foiled by them to their great discomfort Let these men know the want of faith is the cause hereof for that they doe not sufficiently ruminate and consider the promises of God made in that behalfe nor vse the meanes
God hath appointed to the vse whereof hee hath annexed his promises of helpe against sinne Let them therefore lay Gods word and promises vnto their consciences in holy and frequent meditations Let them carefully vse the meanes God hath appointed hearing and reading his word receiuing the holy Communion earnest and frequent Prayer crauing also the prayers of others and let them sharpen these holy exercises by fasting watching holy conferences with others visitations of others afflicted like themselues oft reuealing their estate to their godly Pastors Let them continue thus doing and rest confidently on the word and promise of God with the stedfast foote of faith and they shall see that olde Sarah shall haue strength to conceiue that is that their poore soules shall receiue strength to tread vpon Sathan to conquer their corruptions to conceiue bring forth many worthy fruites of holinesse to their ioy and comfort in their later experience as Isaac was to Sarah in her elder age The next doctrine we may here learne is That whereas Sarah by her faith in Gods promise conceiues and brings forth therefore children are the immediate blessing of the Lord for Sarah bare Isaac not by any ordinary strength or power of nature but through faith shee receiued strength to conceiue c. Neither is this so in her onely wherein there was a miraculous worke of Gods power but in all Some are indeede barren by constitution and these cannot conceiue vnlesse by Gods power as Sarah did But some haue no children who in all naturall reason might conceiue For as God gaue the Lawe and thereby a gift and power to encrease and multiply Genesis 1.22 So he reserued the execution of it to himself and power to alter or dispense to adde or diminish as it pleaseth him Therefore saith the Psalmist Psal. 127.3 Lo children are the inheritance of the Lord and the fruite of the wombe is his reward And speaking of them Psal. 128.4 he saith Loe thus shall he be blessed that feareth the Lord. The vse is to teach Parents therefore to bring them vp as Gods blessings and not onely to giue them corporall necessities for so they doe their beasts but to nurture them in holy Discipline by sowing the seedes of Religion in their hearts If this they want they haue nothing though you leaue them Earledomes And heerein is the saying true Better vnborne then vntaught The Lawe and power to encrease and multiplie is giuen to beastes in their kinde as well as to vs Genesis 1. verse 22. Therefore vnlesse wee doe more then prouide for their bodies wee differ little from them but make them know GOD and so wee make them fellowes with the Angelles If Parents did thus it cannot bee expressed what blessinges would come thereby to Church and Common-wealth Thirdly and lastly let vs heere knowe and learne that this holy Matron Sarah figureth vnto vs mysticallie the spirituall Hierusalem the Church of GOD. Allegoâ—ies are charily and sparingly to bee taught else much vnsounde Doctrine may cumber mennes consciences but this is sound and sure for it is the Apostles Galath 4.23 c. By Agar and Sarah other things are meant for these two mothers are two Testaments Agar shee which gendreth vnto bondage Sarah Hierusalem which is free and from aboue and is the mother of vs all Now the resemblance betwixt naturall Sarah the wife of Abraham and mysticall Sarah the spouse of Christ the Church of God stands in this that as she not by power in her selfe but by Gods power and faith in his promise bare Isaac So the Church our mother bringeth forth children to God onely by the power of Gods word and spirit And therefore as Isaac is called the childe of Promise and said to be borne by promise Galath 4.23 So men regenerate and borne to the Church are said not to be borne of bloud nor of the will of the flesh nor of the will of man but of God Iohn 1.13 And S. Iames saith 1.18 God of his owne will begat vs with the word of truth Thus the word of God the will that is the spirit of God these two together beget children to the Church The vse is to teach vs all to honour the Church as our mother but to worship God alone who is the father of our soule The Church cannot make her selfe our mother noâ— vs her children when she will but it is God that must speake the word and then we are made he must beget vs by the power of his spirit and ministerie of his word And further let vs learne heere what account wee are to make of Gods holy word which is the immortall seede of our regeneration whereby wee are made Gods children and heires of immortality Thus much of the two first effects of her faith The third is laid downe in the next verse which because it is much stoode vpon by the holy Ghost we will put it off till then being therefore worthy our deeper consideration And now followeth in the end of this verse the fift and last point which is the Ground of her faith Because she iudged him faithfull which had promised The foundation whereon she built this her faith that she should haue a sonne being barren and past age was not the bare promise of God so much as the conceite or opinion shee had of him that promised For promises are not of value so much by the things promised though neuer so great or excellent for they may promise much who can performe nothing or though they can yet wil recall their word in lightnesse and inconstancie as by the worthinesse of the party promising We say in this world we had rather haue some mens word then other mens bond and rather haue a little promised of some then much of others Now such was the Iudgement that Sarah helde of him that promisâ—â— namely GOD She iudged him faithfull which had promised Faithfull that is shee iudged him Able willing to accomplish what-euer hee promised to her So that the Grounds of our faith in God and all his promises must be a sure apprehension and knowledge of these two things in God 1. His ability to make good what-euer passeth him in word 2. His carefulnesse to doe it when hee hath said it Some wil promise any thing though their abilities stretch not to performe others are able enough but haue no care of their word But both these are in God all-sufficient ability and most carefull willingnesse So Sarah iudged of God and therefore shee beleeued against reason and so must wee doe if wee will beleeue Gods word aright Wee may reade and heare and knowe Gods word and haue the points therein swimming in our heads but if wee will constantly beleeue with our hearts his blessed promises in our consciences feare his threatnings we must be fully perswaded of these two to be in him So are wee taught by Christ the wisedome of God in the Lords Prayer afore wee pray for
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
the people of God than to enioy the pleasures of sinne for a season 26. Esteeming the rebuke of Christ greater riches than the treasures of Egypt For hee had respect vnto the recompence of reward HEre the holy Ghost comes to the commendation of Moses faith and in these three verses propounds a most notable example hereof By Moses faith in this place we must vnderstand sauing faith which is nothing else but a gift of GOD whereby Moses receiued the promise of God touching saluation by the Messias and of the promised Land made to Abraham and to his seede after him and applied the same vnto himselfe particularly Now in the first entrance of this exāple the holy Ghost setteth downe a wonderfull thing of Moses namely that Moses had faith and by it did this great worke This I say is strange because he was brought vp by Pharaohs daughter in the Court of Pharaoh where was no knowledge of the true God and indeede nothing but idolatry wantonnesse and profanenesse And yet heere it is testified of him by the spirit of GOD which cannot lie that hee had faith which is a wonderfull thing And the like is recorded of others in the word of God As in Ahabs Court who was a King that had sold himselfe to worke wickednesse yet the spirit of God testifieth that euen there was good Obadiah a man that feared God greatly And Herod was a most deadly enemie to Christ and yet Ioanna the wife of Chuza Herods friend ministred of her goods vnto Christ. And Paul saith The Saints which are of Caesars houshold salute you Where by Caesars house is meant the Court of Nero who was a most bloudy man and a wicked persecuter and yet in his house were the professors of Christs Gospell By these examples we learne that Christ hath his children and seruants in the middle among his enemies for these 3. Courts of Pharaoh Herod and Nero may be called a kinde of hell yet there were some of Gods seruants in them all Which sheweth vs clearely the truth of Gods word which saith of Christ that he raigneth in the middle among his enemies Howsoeuer they rage and seeke to blot out his name and to roote out his kingdom yet maugre their throats he will rule in the middle of their kingdoms there haue those which truly serue him feare his name Reuel 2.13 God had his Church in Pergamus where Satans throne was Againe this faith of Moses serues to checke many a man in this age that is brought vp in the Church of God and vnder godly Parents gouernours and yet is a hater and mocker of the religion of Christ. Surely Moses in the day of iudgement shall stand vp against all such and condemne them For he had faith though he were brought vp in a most profane place and they are voide of faith nay enemies vnto it though they liue in the bosome of the Church But let vs come to the strange fact which Moses did for which his faith is so commended The Text saith of him first of all That when he was come to age he refused to be called the sonne of Pharaohs daughter How Moses became her sonne we may reade at large Exod. 2 where it is said that she hauing found Moses in the basket preserued him aliue and brought him vp as her own childe purposing to make him her owne sonne heire But this honour of hers he would not accept this hee refused by faith and this is that notable and famous act for which his faith is here cōmended vnto vs. But some will say This fact of Moses may seeme rather worthy of blame then praise as being a practice of great rudenesse and ingratitude for shee preserued his life from death and brought him vp as her owne childe and vouchsafed him this speciall fauour to make him her heire and therefore Moses should not thus haue contemned her fauour Answer Indeede it had beene Moses part to haue shewed himselfe thankfull in accepting this fauour at her hands and also in enioying the same if hee might haue done it with the feare of God and keeping a good conscience But that he could not doe for if he had dwelled still with her and beene her sonne and heire hee should haue beene vndutifull vnto GOD. Now this is a rule to bee remembred and practiced alwayes that in duties of like nature 〈◊〉 the Commaundements of the second table doe binde vs no further then our obedience thereto may stand with obedience vnto the commaundements of the first table and when these two cannot stand together then we are freed from obedience vnto the second table as from performing honour and thankfulnesse vnto men when wee cannot therewithall performe obedience and seruice vnto God And this was Moses case because hee could not both serue God and continue his thankfulnesse to Pharaohs daughter for in staying with her hee should haue made shipwracke of true religion therefore hee forsaketh her fauour and honour and for this cause is heere commended vnto vs. The like did our Sauiour Christ for when the people would haue made him King he refused it and fled from among them Iohn 6.15 because it would not stand with that calling for which he was sanctified and sent into the world therefore Moses fact was commendable and doth greatly set forth vnto vs his holy faith In this fact of Moses thus generally considered obserue a notable fruite of true faith It makes a man to esteeme more of the state of adoption to be the childe of God then to be the childe or heire of any earthly Prince This is plaine in Moses in this place And the like we may see in Dauid for though he were a King yet he set all his royalty and maiestie at nought in regard of Gods blessing of adoption therefore saith The Lord not the Kingdom of Israel is my portion And again when he was kept from the Lords tabernacle the company of Gods Saints through persecution he saith The Sparrowes and Swallowes were more happy then he Psalm 84 because they had nests where they might keepe their young and sit and sing but hee could not come neere the Lords Altar And yet more fully to expresse the earnestnesse of his affection this way he saith he had rather be a man of a base office euen a dore-keeper in the house of GOD then a man of renowne in the tents of wickednesse But howsoeuer these men were of one minde herein yet come to our age and seeke in Towne Country and people and we shall see this fruite of faith is rare to be found for generally though I will not say all the most of those that are borne of good parentage as the sonnes of Knights or Squires and especially of Nobles are so bewitched with the pride of their earthly Parentage that they haue scarce a thought after adoption in Christ. Gods heauenly graces will take no place in their hearts
home-borne traytor seekes to deliuer the heart into the possession of Satan and so to defraud God of his right Againe the heart is mans Treasury from whence come all actions good and badde now if it bee well kept and guarded the Lord will dwell in thy heart and thence will proceede the issues of life but if it bee left open for corruption to enter and take place then is it made an habitation for the diuell If a citie were besieged about by bloody enemies the inhabitants thereof would set watch and ward in euery place to keepe out the enemie so wee hauing originall sinne as a fierce enemie compassing vs about for to work our destruction some way or other must labour to haue our hearts guarded with a watch of grace that our corruption may not let in Satan there to dwell or to haue any abode But will some say how shall we get a watch that may thus keepe our hearts Answ. Wee must labour that the word of God may dwell plentifully in our hearts and there as the scepter of Christ to be held vp by the grace of faith ruling our wills and affections bringing into subiection euery thoght to the obedience of Christ. In such a heart Christ dwells who is stronger than Satan and here can neither corruption set open the doore to Satan nor Satan enter but all things are in safetie Also the actions that proceede hence shall be the issues of life beeing holy and pleasing vnto God And thus much of the second point The third duty to bee performed for our continuance in the faith is this Wee must runne with patience the race that is set before vs. In these words the holy Ghost borroweth a comparison from the games of men that did runne a race and thus we may conceiue it The race that the Holy Ghost propounds vs to runne is the race of Christian Religion the parties that must runne in this race are all Christians men or women high or lowe not one excepted the price and crowne for which we runne is euerlasting glory the iudge of the runners is the Lord himselfe who hath appointed this race vnto euery Christian in this life who also will giue the reward to euery one that runneth well In this comparison wee may obserue many good instructions First in that Christian religion is compared to a race We are taught that euery one that professeth religion must goe forward therein growing in knowledge faith piety and in euery grace of God He that runnes a bodily race must neither stand still nor goe backward for then then he shall neuer get the price but still goe forward to the race ende So must euery Christian goe forward in grace following hard towards the marke for the price of the high calling of God If wee care not for eternall life then we may take our ease and let grace alone but if wee tender our owne saluation wee must goe on in the graces of religion as a runner doth goe forward in his race This beeing wel obserued would rowze vp our drowzie Christians that make no progresse in religion Secondly this resemblance of Christianity to a race teacheth vs al to striue to go one before another in knowledge faith and holy obedience thus runners doe that run a bodily race Also in the world the manner of men is to labour and striue to goe one before another in riches preferment in fine apparell and in all bodily delights now shall men striue to bee first in these transitory things and shall wee neglect our duty about these spirituall graces wherein the more we excell the more acceptable wee are to God and shall bee more glorious in the world to come Thirdly seeing Christianity is a race wee must remember to be constant therein till we come to the ende of our faith euen the saluation of our soules It hath beene the manner of our people to turne in religion with the State and Time and yet to this day many thousands come to our assemblies that would turne to Popery if that abhomination should be set vp againe for say they It was a merry world when that religion was vp But this is not the property of good runners If wee would haue the crowne of life we must hold true religion constantly vnto the death Lastly like good runners we must minde our way and haue our hearts set vpon the ende of our race which is euerlasting life Each ordinary traueller is very inquisitiue of his way and all his care is to goe the neerest way he can to his iourneys ende Behold wee are trauellers and our iourney is to heauen we must therefore endeauour to goe the straightest way we can to come to life euerlasting neither must we make delaies in this way but vse all helpes to further vs herein for the matter is of great importance whereabout we goe Here some will say We like this well but true religion hath alwaies many enemies and fewe hearty friends besides if a man run this way hee must runne alone and suffer also many crosses and reproaches Answ. This is most true and therefore the holy Ghost addeth That wee must runne this race with patience We must not be discouraged because of these crosses and afflictioÌ„s but labour with patience to beare that part of affliction what euer it bee that shall light vpon vs in our iourney This is Christs counsell to his Disciples Luke 21.19 Possesse your soules in patience as if hee should say If you would saue your soules you must labour to beare all crosses that fall on you with patience In the parable Luk. 8.15 They that receiue the seed in good ground are they which with an honest and good heart heare the word and keepe it and bring forth fruite But how with patience Euery one that heares Gods word makes conscience thereof shall haue enemies to scoffe and mock and to afflict him which the diuell sets a-worke to hinder the growth of the word in his heart but must he therefore cease to bring forth fruite no hee must bring forth fruite with patience And so must we doe in the race of true religion for crosses afflictions and mockings will come but these stormes must not turne vs backe nay the more they beate vpon vs the more must we arme our selues with patience by which wee shall be able to beare them all And thus much for this third duty as also of the exhortation vnto Constancie in the faith after the example of all these godly Fathers FINIS The Printers Aduertisement CHristian Readers in most part of these printed Books yee shall finde the faults heereunder set downe already amended to your hands onely in some fewe of the Copies wherein they past vs vnespied they had neede to be corrected with your Penne viz. Page 160 line 20 sinne for sonne p 358 line 24 they iolly for the iolly p. 359 line 30 Ismael for Israel And in all the Copies there is a vvrong Title escaped in the Page 384 viz. Moses faith for Moses Parents faith Exod. 33.15 1. Cor. 10.6 Heb. 10.38 2. Cor. 5.7 1. Pet. 1.9 Gal. 3.3 2. Tim. 4.10 1. Ioh. 3. â—â— Heb. 6. 1. Pet. 1.7 Phil. 5.14 Luke 1.79 a Ier. 22.15 c. to the end b 1. King 11.11 1. Sam. 2.30 Psal. 37.4 Heb. 11.5 Verse 10. Verse 24. c. Heb. 12.39 The Coherence Verse 1. Math. 3.17 Acts. 4.12 Psal. 16.6 Math. 12.36 Gen. 1.31 Gen. 2.25 3.21 Iohn 1.3 Rom. 5.1 Apoc. 21.27 Chap. 12.24 Genes 4.10 Psal. 56.8 Habbak 2.11 Eccles. 10.20 Psal. 116.115 Luke 21.19 Reu. 6.10 2. Example Henoch Verse 5. 1. Cor. 15.20 1. Cor. 15.20 2. Kings Genes 3.19 Gen. 5.24 Verse 6 Genes 5.22 Amos 3.3 Gen. 17.1 Psal. 116.9 Genes 24.40 Genes 50.20 Genes 39.9 Acts. 15.9 Psal. 2. Micha 6.7.8 2. Timoth. 3.16.17 1. Timoth. 4.4.5 Deut. 17.17 18.19 Psal. 2. 1. Timoth. 3.2 c. Exodus 20. Math. 7.12 1. Cor 10.31 1. Cor. 14.26 1. Cor. 10.24 Gen. 22. Exod. 11.2 Math. 11.29 Iohn 13.13.14 15. Heb. 4.16 7.25 10.22 Psal. 10.11.12 13. Esay 36.18.19 c. Esay 28.15 Psal. 14.1 1. Iohn 2.23 Tit. 1.16 1. Timoth. 5.8 Malach. 3.14 Psal. 73.13 c Verse 17. Verse 1. Verse 28. Psal. 116.11 Verse 11. Verse 12. Psal. 31.19 Luke 16. Psal. 139. Iohn 8.41 44. Rom. 6.20 Psal. 17.14 Luke 16.25 Luke 4.6.7 Iohn 8.44 Gen. 3.4.5 3. Exsample of Noah Commaundements 3. 4. 1. Kings 6.15.16 1. Thess. 2.20.21 2. Cor. 12 2 1. 2. Cor. 2.15.16 2. Cor. 3.18 Deut. 32.33 Gen 18.19 Gen. 24.63 Ioh. 8.56 Gen. 12.8 â—2 9 33.10 1. Sam. 15.23 Isay 66.3 Prou. 30.8 Psal. 1.2 Luke 2.51 Phil. 4 11. Exod 20.12 2. Tim. 2 2â— Num. 21.8.9 Gen. 20.7 2. Chro. 32.31 1. Pet. 1.16 Leuit. 10.1.2 Iohn 3.16 Math. 8.9 Num. 6.23 Luke 24.50 Leuit. 19.31 Isa. 8.19.20 Math. 1. Gen. 33.3 Gen. 18.17.18.19 Amos 3.7 Luke 16. Isa. 6.11 Exodus 2.3 Exod. 2.3 1. Sam. 10.23 1. Sam. 16.12 1. King 8.3 Psal. 110.2 Psalm 16. Phil. 3.14 Math. 21.19 Gen. 18 3â— Philip. 1.10 Eccles. all ouer Titus 1.15 Math. 19.24 Dan. 5.1.3 Mat. 5. 1. Pet. 4.14 Mat. 19.29 Philip· 28 29. Math. 5.11 Exod. 3 1â— Exod. 11.8 Dan. 9. Psal. 42.11 Gen. 5.22 Gen. 39.9 Exod. 12.27 Exod. 23.18 Leuit. 3.4 2. Chr. 35.12 Exod. 12.13 1. Cor. 5.7 Math. 26.18 Luke 22.7 11. Math. 26.28 1. Cor. 10.4 1. Cor. 5.7 Luke 22.49 Numb 21. Verse 8. Isay 37.26 1. Cor. 10.4 Numb 20.11 Ezek. 9.4 Psal. 32.7 Exod. 14 11 12. Exod. 14. â—â— 2. Kings 9.35.36 Acts 12.23 Isa. 54.17 Genesis 17.2 and 18.18 Ephe. 6.16 Psalm 3.6 Iosh. 6.20 Ephe. 2.12 Gen. 17.27 Exod. 18 1â—.12 Iude 4. Deut. 29.19 20. Hebr. 12 1. Math. 1.5 Iosh. 2.20 Iosh. 29.10 11. Iosh. 2.11 Marke 10.17 Iosh. 6.22 Heb. 6.17.18 Ioh. 2.18 21. Gal. 4.22 Iudges 6.12.14.16 Math. 8.3 Gen. 14. 1. Iohn 3.7 Pro. 20.7 1. Cor. 6.9 Math. 7.12 â— Rom. 13.7 Ephes. 3.20 Psal. 21.3 Acts 12.4 Deut. 20.2.3 â— Kings 17. 2. Kings 4. 1. Cor. 15.20 Acts 17.28 Cant. 8.6 Exod. 32.32 Iohn 1.12 Heb. 4.2 Rom. 15.4 Exod. 14.20 Isa. 43.9.10 12 Dan. 6.10