holy and frequent vse of Gods word and Sacraments and to none else And surely if the Papists were as well acquainted with the spirit of God as they are with their owne forged reuelations they would neuer denie it By force of this testimonie a Christian man knoweth as assuredly as that God is God that the Pope as now he is and as hee exerciseth his place and power cannot be the true Vicar of Christ And that Poperie as it is now established by the Councell of Trent and taught by the most learned of their side cannot be the true religion nor the safest way to heaueÌ„ And when question is what is the meaning of this place there is one God and one Mediatour betwixt God and man the man Christ Iesus If all the world should say the contrary a Christian man will know and beleeue there are no more Mediatours to God but Christ or of that place that Christ was offred for our sinnes once for all that ther is no sacrifice can purchase vs pardon but his let Papists colour the matter by vnsound distinctions as much as they can the same might be shewed in diuers other points and places And if any aske how this can be I answere Noah was warned of God of things not seene So Gods children are warned and assured of God of such things as concerne their saluation though they be things beyond sense and reason Gods secrets doe belong vnto them The vse of exhortation is that if God warne his children of his Will reueale his secrets to them this should moue and excite vs to become truly and indeede Gods seruants for we serue not a Lord that is strange and austere vnto vs that will not giue vs a good looke or a faire word nay hee is so farre from that that he calls vs to his holy Counsell and makes vs knowe his secrets and communicates his owne selfe vnto vs by his blessed Spirit and by that Spirit reuealeth vnto vs many excellent mysteries of saluation which the carnal and profane men of the world neuer dreame of In the second place let vs obserue that Noah being thus warned of God in this particular matter as he had beene formerly warned taught of saluation by a Messias to come beleeueth not onely the generall promise of saluation but also this particular promise of his preseruation and deliuerance Out of which his practice we may learne two things First that faith is a supernaturall worke of God in those mens hearts that haue it That it is a worke of God it appeareth in that it alwayes acknowledgeth and beleeueth Gods word that it is supernaturall it appeareth in that it apprehendeth and beleeueth whatsoeuer Gods word deliuereth be it neuer so incredible to reason or sense But how doth God worke this faith By his word for as God is the author and worker of faith so God hath appointed a meanes whereby he workes it and that is his Word which word of God is the onely ordinarie outward meanes to worke faith And that word of God is two wayes to be considered either as reuealed by God himselfe as to Noah heere or else being written by God is either preached by his Ministers or read by a mans selfe in want of preaching and these are all one and are all meanes ordained of God to work faith and that not onely to begin it where it is wanting but to augment it where it is begun Which being so it must teach vs all not onely with speciall care and reuerence to heare the word by whomsoeuer it is preached but also to heare it read yea to reade it our selues with all diligence So doing it will worke out and make perfect in vs that holy faith which will make vs blessed in our selues and accepted of God as it did Noah in this place Secondly heere wee learne what is the whole Obiect of faith or what is all that that faith beleeueth namely nothing but Gods word and all and euery word of God So that faith hath two obiects differing not in nature but in degree principall and inferiour The principall obiect of true faith is the promise of saluation by Christ. The inferiour obiect thereof are all other particular promises of safety deliuerance prouidence helpe assistance comfort or what other benefit soeuer is made either to the whole Church and so inclusiuely to any particular man or which are personally made vnto him For sauing faith beleeueth not onely the graund promise of saluation but all other promises either of spirituall or corporall blessings which are subordinate to the great Promise and doe depend of it and are therefore apprehended by the same faith So Noah heere had alreadie apprehended the maine Promise of saluation by the Messiah and had hid it in his heart and afterward when this particular promise of his deliuerance was made by the same faith he laid hold on it also And it is good reason that faith should doe so for if it apprehend the greater promise then no maruell though it take hold of all other inferiour promises which are but dependances vpon the principall By this that hath beene saide it appeareth that wee are wrongfully charged by them who say we teach that sauing faith beleeueth onely saluation by Christ or apprehendeth only the promise of saluatioÌ„ in Christ for we say teach It apprehendeth also other particular promises euen the promises of outward and temporall blessings as appeareth in this exsample of Noah Lastly in that Noah a faithfull man is heere warned of God of the dangers ensuing that so he may auoid them we may learne the louing care that God hath ouer them who haue a care to feare and serue him Thus dealt hee with his children in all ages for their comfort and preseruation to encourage all men to serue God in truth and vprightnesse as here Noah did for so doing they may assure themselues of Gods care and prouidence ouer them euen then when his wrath smokes against the sinnes of the world and that furthermore in all exigents and extremities hee will â—each them either from his word or by the counsell of some others of his children or else by his owne secret inspiration what they are to do and what course to take for their safetie and deliuerance How often shall a Christian man finde in the course of his life that God put into his minde to answere thus or thus or to foresee this or that by which his so doing he escaped som great danger so that though not in the same manner as Noah was all faithfull men do daily finde that they are warned by God of such things as doe concerne them But what were those things whereof Noah was warned from God The text saith Of the things which were as yet not seene This hath not relation to the time when the holy Ghost wrote these words but when God gaue the warning to Noah for then they were not seene but were to
owne strength But when we are assaulted by the diuel the world and our owne flesh then we shal find that to resist is a harder matter then we dreamed of for as possible as it is for water to burne or fire to put out it selfe so possible is it for vs of our selues to resist sin insomuch as it is a thousand to one but that at euery assault our nature yeelds Now if it be so hard to rule ouer one sin how shal we do against that sea of temptations that ouerwhelmeth a Christian life this doctrine teacheth thee how namely to stick to thy faith and it wil doe it for thee for if it be the substance of the things thou hopest for which yet neuer were much more wil it yeeld vnto thee spirituall strength substance to make thee stand in all temptations When thou art tempted then call to minde Gods promises beleeue them that is apply them to thy selfe and be resolued that they were made shall be performed euen to thee theÌ„ though thou haue no more power of thy self then fire hath to cease to burne yet whilst thou doest thus thou shalt feele thy soule spiritually strengthned against all temptations feeling the experience of this deny theÌ„ thine own strength magnifie the power that God hath giuen vnto true faith Againe though now we are most of vs quiet vnder our owne vines and figtrees yet we know not how soon the hand of the Lord may be vpon any of vs in pouerty sicknesse imprisonment banishment losses famines or how it pleaseth him how shal a poore Christian stand and buckle himselfe to beare these I answer true sauing faith resting on the word of God beleeuing the promises not formally but truly wil put such substantiall spirituall strength into him as that at first though he bow vnder it yet shal he be able to recouer himself again buckle himself to go forward in his profession shal follow Christ manfully with this his crosse This wonderful power hath God giuen to sauing faith both to resist temptations and to vndergoe all crosses And thus much of the first action or effect of faith the second foloweth VERSE 2. For by it our Elders were well reported of THis verse containeth the second effect of sauing faith which is that faith is a meanes whereby a beleeuer is approued of God This verse hath speciall relation to the fift verse For that that is said here of all the Elders in generall is there affirmed specially of Enoch namely that hee was reported of to haue pleased God Let vs first search the true meaning of the words Elders That is all such men as liuing vnder the old testament beleeued in Christ amongst which though all be vnderstood yet some were more excellent in faith obedience then others so more honorable and of higher estimation with God and men and of them it is specially vnderstood Now concerning these Elders it is further said that they were well reported of hereby are meant three things 1. That God approued and allowed of them 2. That God did approue of them because of their faith in the Messias 3. That God gaue a testimony and declared that hee approued of them For the 1. it may be asked How were they approued of God Ans. Christ the sonne of God is he in whom the Father is well pleased Now they beleeuing in Christ their sinnes were laid on him and made his by imputation and contrariwise his holinesse obedience and satisfaction were imputed to them and by the same imputation made theirs Now that being theirs God being so well pleased with Christ could not but also for Christs sake approue of them If this seeme hard vnto any I make it plain by this comparison Looke as Iacob a yonger brother puts on Esaus garment the elder brother in it was takeÌ„ for Esau obtained his fathers blessing patrimony which by himselfe he could not haue got euen so we are as younger brethren Christ is our elder brother we haue no right nor title to our fathers blessing nor to the kingdome of heauen wee must put on the robe of perfect righteousnesse which is the garment of Christ our elder brother we standing clothed with 〈◊〉 purchase our fathers fauour and with his fauour his bleâ—â—â—ng and his blessing is the right and title to euerlasting life And thus by Christ they were approued Secondly for what were they approued The text saith By faith not because faith is an action of a sanctified minde and a good grace of God for so are humility loue feare of God al which are graces of the sanctifying spirit as faith is but because it is a worthy instrument in the heart of the beleeuer which apprehends and applieth to the soule that righteousnesse of Christ by which he is iustified thus it being the hand and instrument of their iustification by it it is said they were approued 3. The text addeth that God did not onely approue of them but that he testified and made it manifest to all the world that he did so And this testimony God gaue of them 1. In his word 2. In their owne consciences The truth of the first is manifest in that not onely in this chapter but often also in the old testament God hath mâ—de such honourable mention and giuen such honourable titles vnto many of these Elders calling Abraham the friend of God 2. Chron. 20.7 And Dauid a man after Gods own heart â— Sam. 13.14 and them all his anointed and deare chosen children Psalm 105.15 Thus God hath testified of them in his word 2. God testified it to their owne consciences in that hee gaue them his spirit inwardly to assure their coÌ„sciences that he did accept them in the Messias to come and thus these elders receiued a testimonie both outward to all the world inward to their consciences that God in Christ approued and loued them so the sense is plaine the vse hereof manifold 1. In that it is said these Elders were approued by faith here wee learne what is the olde and ancient way the right and straight way that hath no by-wayes to life euerlasting namely this only To rely on the mercy of God in Christ for pardon of sin this is the way wherein all the ancient Elders walked to heauen this is the way that God hath opened made vnto his Court it is the Kings high way the beaten way common to euery one that knowes how to walke in it deceiued none that euer went in it beside which there is no other Seeing then God hath consecrated it our Elders haue trode this way before vs let vs folow them that so we may attain that kingdom wherto it hath brought them If any yet doubt whether this be the way or no the spirit of God puts it out of doubt Esay 30.21 First affirming peremptorily This is the way Secondly bidding vs therefore walke in the same This is
Peter exhorts the Christians to haue their conuersation honest among the Gentiles that they which speake euill of them as of euill doers might by their good workes which they should see glorifie God in the day of their visitation 1. Pet. 2.12 And he bids godly wiues so walke that their husbands may be wonne without the word by beholding their pure conuersation which is with feare 1. Pet. 3.1.2 And Paul bids the Philippians to walke blamelesse in the middle of a wicked and crooked nation as lights in the middle of the world Phil. 2.15 that those which were to be conuerted by their good conuersation might be wonne to the truth GOD sent a floud vpon the world for the greeuousnesse of mans sinnes Now why doth hee not still send more flouds are not men now as wicked as they were then Yes vndoubtedly man for his part deserues it now as well as they did then and therfore our Sauiour Christ saith as it was in the dayes of Noah so shall it be in the dayes of the sonne of man so that euery day we deserue a new floud but yet the Lord stayes the execution of his iudgements for a time that his elect may bee gathered and conuerted And so soone as that is done heauen and earth shall goe together and God will not stay one moment for all the world besides So that euery nation and people in the world haue benefit by Gods children because for their sakes doth the Lord stay his wrath and deferre his iudgements euen the great iudgement of fire wherewith the world shall be consumed at the last day These things the world should take notice of as well to moue them to repentance of their sinnes whereby they are made vnworthy the presence of a godly man as also to perswade them to better behauiour and cariage towards the godly by whom they are so many wayes blessed The holy Ghost addeth that they wandred in wildernesse and mountaines and donnes and Caues of the earth These were desolate places and not inhabited and yet for the wickednesse of the world GOD will haue these beleeuerâ— here to wander Wee must not thinke that they betooke themselues voluntarily to this solitary life but onely vpon necessity being constrained by persecution to flie into the wildernesse for the sauing of their liues and the keeping a good conscience This serues to descry vnto vs the blinde errour of many ages afore vs wherein it hath beene thought and is by Papists at this day to bee a state of perfection to liue a Monke or Hermite out of all societies in some desert place and there to spend the whole life in contemplation onely that voluntarily and they magnifie this estate so much that heereby they thinke to merit eternall life at the hands of God But these beleeuers did neither voluntarily nor with opinion of merit betake themselues to this solitarie life but on necessity And indeede this kinde of life hath no warrant in Gods word for euery Christian is a member of two Kingdomes of Christs Kingdome of grace and of that particular state where he dwelleth and by reason heereof hath a two-folde calling a temporall and a spirituall calling In both of which he must walke diligently so long as hee can doing the duties both of a childe of God and of a member of that common-wealth where hee liueth Now when a man goes voluntarily to leade a solitary life he forsakes his temporall calling altogether and performes the other but negligently for hee withdrawes himselfe from many duties of piety whereby the people might be furthered to God-ward which none can do with a good conscience Further obserue the places where they are constrained to wander to wit in Wildernesse Caues and Dennes places where wilde beasts haue abode and recourse and yet heere they liue when as men will not suffer them to liue among them Where note that many times more mercy may be found among wilde and sauage beasts than with some men so mercilesse are the wicked when God forsakes them and leaues them to themselues The Lions entreate Daniel better than Darius Courtiers and seruants doe Daniel chapter 6. And Lazarus findes more kindenesse with the dogges at Diues gates then with him and all his family besides Luke chapter 16. verse 21. The consideration whereof must teach vs to nippe sinne in the head at the beginning and not to suffer it to growe for if it get a head and raigne in vs it will make vs worse than brute or sauage beasts and cruell as the Diuell himselfe as wee may see in the worldes vsage of these beleeuers Thus we see the state of true beleeuers vnder many and greeuous miseries which wee must well obserue to arme our selues against the times of aduersities which GOD may sende vpon vs. VVee must not iudge it a cursed estate to bee vnder the Crosse for heere wee see the faith of his seruants is commended for suffering nine seuerall kindes of miseries If wee shall thinke that these were but a fewe wee must knowe that in them the holy Ghost setteth down the state of his Church vnto the end for these things were written for ensamples vnto vs. And therefore if calamities come and such miseries befall vs as doe driue vr toward distrust as though God had forsaken vs we must remember that God did not forsake these his children in their calamities and therefore also will not forsake vs. And thus much for this last example VERSE 39. And these all through faith obtained good report and recei-not the promise THe holy Ghost hauing set down at large a worthie and notable Catalogue of examples of faith in sundry beleeuers that liued from the beginning of the world to the time of the Maccabees doth now for a further commendation of their faith rehearse the same things that before he had said in the 2. and 13. verses of this chapter In saying that by faith they all receiued good report his meaning is that they did beleeue in the true Messias and looked for saluation in him alone whereupon they were approoued of God himselfe who gaue testimonie hereof partly by his word and partly by his spirit in their consciences and partly by his Church by all which they were commended and assured to be Gods seruants And yet notwithstanding this good report they receiued not the promise that is the promise of Christs incarnation in their daies They receiued Christ truely by faith and so saw his day but his actual incarnation in the flesh they liued not to see Whereas it is said That by faith they obtained testimony Here first obserue that there is nothing in man that makes him acceptable to God but faith onely GOD regards no mans person hee accepts not of a man because he is a King or because he is wise or rich or strong c. But if a man beleeue then the Lord is ready to giue testimony of him that hee likes well of him In regard
A CLOVD OF FAITHFVLL WITNESSES LEADING TO THE HEAVENLY CANAAN Or A Commentarie vpon the 11. Chapter to the Hebrewes preached in Cambridge by that Godly and iudicious Divine M. William Perkins Long expected and desired and therefore published at the request of his Executours by Will. Crashawe and Tho. Pierson Preachers of Gods Word who heard him preach it and wrote it from his mouth PHIL. 3.17 Looke on them that so walke as yee haue vs for an example HEB. 13.8 VVhose faith followe considering what hath beene the end of their conuersation AT LONDON Printed by Humfrey Lownes for Leo. Greene. 1607. To the Noble and vertuous Gentlemen Sir Iohn Sheaffield Knight and M. Oliuer S. John Sonnes and Heires to the Right Honourable Edmond Lord Sheaffield Lord President of the North and Oliuer Lord S. Iohn Baron of Bletsho grace and peace THe gracious promises of God Honourable and most worthy Gentlemen made to the holy Patriarchs touching the Land of Canaan were singular comfort to the belieuing Israelites in their bondage of Egypt And the renuing of the same by the hand of Moses whose words God confirmed by so many miracles must needes augment their ioy aboundantly although their bonds at that time encreased But the pledge of Gods presence in the cloudie pillar whereby he led them in the wildernesse both night and day did so farre exceede all his promises for matter of consolation that euen Moses himselfe desired rather to be detained from the promised Land than depriued of the comfort of that his presence in the waie If thy presence sayth hee goe not before vs bid vs not depart hence Now these things being ensamples vnto vs and euident types of our estate who liue vnder the Gospel shew apparantly that howsoeuer Beleeuers bee greatly cheered in their spirituall trauell by the gratious promises which God in Christ hath made vnto them yet this their ioy is much increased by the viewe of those that haue gone before them in the waie of faith who are vnto them as a Cloude of Witnesses or a cloudie Pillar For howsoeuer the truth of God be the only ground of sound consolation yet because we are a-kin to Thomas and will not beleeue vnlesse wee see and feele therfore it is that by the example of Beleeuers wherin is some sensible euidence of the comfort of Gods truth we are farre more cheered than by the promise it selfe alone Heere then beholde what great cause wee haue to cast our eyes vpon this Cloude of Witnesses which the ho-Ghost hath erected as a pledge of his presence a direction to all those that shall followe their steps in the practice of faith til the worlds end Shall Moses affect that Cloude so much which led them only the waie to a temporall inheritance and shall not we much more be rauished with delight in this Cloude which leades vs to the kingdome of heauen In al estates the Iust must liue by faith For We walk by faith and not by sight And what is the hope happinesse of a Christian man but to receiue at last the saluation of our soules which is the end of our faith and period of this walke But any faith will not support vs herein some begin in the Spirit who end in the Flesh going out with Paul for a while but at length returne with Demas to the world neither can they doe otherwise for Apostasie is the Catastrophe of Hypocrisie He that would deceiue in his profession is vsually deceiued of his saluation Wherfore this shal be our wisedom to see to our soules that our faith as the beloued Apostle sayde of loue be not in word and tongue but in deed and in truth And for our better direction in trying the truth of our faith we haue here many notable precedents in this Cloud of Witnesses consisting of most worthy Beleeuers in all ages before CHRIST'S incarnation all which shewed the life of faith by their workes and we in them may see how to put our faith in practice Now the rather must we attende hereunto because in all estates we must practice faith For Without faith it is impossible to please God And what estate of life cā possible befall vs wherin we haue not a liuely patterne and forerunner leading vs the way to Heauen within the compasse of this Cloud Art thou a King or Magistrate beholde DAVID HEZECHIAS and the Iudges art thou a Courtier Looke on MOSES art thou a Martiall-man Beholde SAMSON DAVID IOSVAH Heere is ENOCH NOE and the Prophets for Ministers the Patriarches for Fathers SARA and the Shunamite for mothers ISAAC and IOSEPH for children Heer is ABEL for Shepheards and RAHAB for victuallers Heere are some that liued in honour in peace and plenty some in want some in sicknesse but most of all in persecution because therein is the greatest tryall of faith So that which way soeuer we turne vs if wee walke by faith we haue heere some faithfull witnesse to goe before vs. And to cleare their steps the better to our sight that so we may follow hard towards the mark without wandring we haue heere a notable light in this learned Commentarie which we must confesse is much obscured for lacke of the refining hand of the godly Author himselfe but now seeing that shining light is quenched vse this our Lampe it is fed with such oyle as wee receiued in the Lords Sanctuarie from that Oliue Tree whence many a one did fill his vessell And being importuned to expose the same for the Common good wee haue presumed to place it vnder the shelter of your Honourable names beseeching God it may helpe to guide your feete in the way of peace The religious precedents of your Honourable Parents Right Noble and hopefull Gentlemen must perswade you much to be sound and constant in the faith for declining in religion brings staine of honour and decay euen of temporall portion But labour you to encrease in grace and trust the Lord with your outward greatnesse Honour him and hee will honour you delight in him and hee will giue you your holy hearts desire his faithfulnesse will bee your shielde to the griefe of those that enuie your happinesse But beware of bad example and euill counsell which are the bane and poyson of younger yeares Walk with God like Enoch vse the world as Abraham did and followe Moses in the matters of delight forsaking them when they become the pleasures of sinne So shall you obtaine good reporte and your memories shal be blessed with your Posterities like these faithfull Witnesses NOVEMBER 10. 1607. Yours in the LORD to be commanded WILLIAM CRASHAVV THO. PIERSON A Commentarie vpon the 11. Chapter of the Epistle to the Hebrewes VERSE 1. Now Faith is the ground of things which are hoped for and the euidence of things not seene COncerning Faith 2. points are necessary to be knowne of euery Christian the
doctrine the practise of it the whole doctrine of faith being grounded and gathered out of the word of God is comprised in the Creede commonly called the Apostles Creede which being already by vs expounded it followeth in order next after the doctrine to lay downe also the practise of faith for which purpose wee haue chosen this 11. chapter to the Hebrewes as being a portion of Scripture wherein the saide practise of faith is most excellently and at large set downe This chapter depends on the former thus We may reade in the former chapter that many Iewes hauing receiued the faith and giuen their names to Christ did afterward fall away therefore towards the end of the chapter there is added a notable exhortation tending to perswade the Hebrewes to perseuer in faith vnto the end as also to suffer patiently what euer shall befall them in the profession of it and to vrge the exhortation there are diuerse reasons not needefull to be alleadged for they concerne not the present purpose Now in this chapter hee continues the same exhortation and the whole chapter as I take it is nothing else in substance but one reason to vrge the former exhortation to perseuerance in faith and the reason is drawne from the excellencie of faith for this chapter doth diuers waies set down what an excellent gift of God faith is his whole scope therfore is manifest to be nothing else but to vrge thē to perseuer continue in that faith proued at large to be so excellent a thing indeed he could not bring a better argument to moue them to loue and hold fast their faith then by perswading them of the excellencie of it For common reason bids vs not onely chuse but hold fast that that is excellent Out of this coherence we may learn in a word that perseuerance in faith is a matter not of ordinarie necessitie nor of mean excellēcy to the vrging wherof the author of this epistle vseth so large so forcible an exhortation in so much as whereas ordinary exhortations occupy the roome of one or some few verses this is continued through diuers chapters The parts of this whole chapter are two 1. A generall description of Faith from the first verse to the fourth 2. An illustration or declaration of that description by a large rehearsall of manifold examples of ancient and worthy men in the old testament from the 4. verse to the end Of these two in order The description of Faith consists of three actions or effects of faith set downe in three seuerall verses The first effect in the first verse Faith makes things which are not but only are hoped for after a sort to subsist and to be present with the beleeuer The 2. is in the 2. v Faith makes a beleeuer approued of God The 3. in the 3. verse Faith makes a man vnderstand beleeue things incredible to sense and reason Of these effects in order Now Faith is the ground of things which are hoped for the euidence of things which are not seene This first verse containes the first effect in the description of faith wherein first let vs see the true meaning of the words Secondly what instructions they do naturally yeeld vnto vs. For the meaning wee must examine the words seuerally Now faith Faith in the word of God is specially of three sorts Historicall Miraculous Iustifying or sauing faith 1. Historicall faith is not only a knowledge of the word but an assent of the heart to the truth of it and this faith is generall not onely to all men good and bad but euen to the diuels thēselues Iames. 2.19 Thou beleeuest there is one God thou doest well the diuels also beleeue it tremble Now he that will beleeue out of the Scripture there is one God he will beleeue historically any thing in the Scriptures 2. Miraculous or the faith of miracles which is An inward perswasion of the heart wrought by some speciall instinct of the holy Ghost in some man whereby hee is truly perswaded that God will vse him as an instrument for the working of some miracles this also is generall both to elect and reprobate Iudas had it with the rest of the Apostles 3. Sauing commonly call'd Iustifying faith which is A speciall perswasion wrought by the holy Ghost in the heart of those that are effectually called concerning their reconciliation and saluation by Christ. Of these three sorts of faith the third is principally meant in this place And although in the description ouer all the chapter there are some things that agree to other faith then it yet I say the generall scope in this chapter is principally of that faith that saues a man It becomes vs therefore to learne carefully the instructions that concerne the practice of this faith for it is no lesse then a sauing faith Secondly it is said This faith is the ground or substance for the word signifieth both The meaning is things hoped for as yet are not and so haue no being nor substance Now faith that beleeues the promises and applieth them that faith giues to these things which yet are not after a sort a substance or subsistence in the heart of the beleeuer so that that thing which neuer had nor yet hath a being in it selfe by this faith hath a being in the heart of the beleeuer this I take to be the true meaning Thirdly it followeth of what things this faith is the ground or substance namely of things hoped for and things not seene And these be of two sorts either in regard of the Fathers of the old testament alone or of them and vs both Of the first sort were these two 1. The incarnation of Christ. 2. The publishing of the Gospell both to Iew and Gentile in a glorious manner both these were hoped for of them but we haue seene them to them they had a being only in faith to vs a being in themselues Now vnto the fathers of the olde testament their faith gaue these two things a being in their hearts and soules though they came not to passe many hundreth yeeres after There are other things which we hope for as wel as they which are to come and not seene in respect of vs both and they be sixe 1. Iustification standing in the remission of sinnes 2. Sanctification in this life 3. The perfection and accomplishment of our sanctification after this life 4. The Resurrection of the body and revniting it with the soule 5. Glorification of body and soule 6. Life euerlasting and glory with God in heauen These they saw not with the eye of the body neither do we yet they hoped for them and so do we they had no being in themselues to them neither haue they as yet to vs but this true sauing faith gaue to them giues to vs and will giue to euery beleeuer whilst the world lasteth such a certaine assurance of them that they seeme present to vs
gold siluer or promotion but reconciliation with my God and his fauour in Iesus Christ If thou hast these two then thou goest beyond Cain then shalt thou stand before God with Abell and be accepted Remember these two humiliation for sinne and desire of reconciliation these two is the summe of religion If thou hast these thou art blessed with Abell if not cursed with Cain howsoeuer thou liuest in the world If thou say Cain kill'd his brother and so would not I doe for all the world I will do no man hurt in body or goods This will not serue for it is said that God had no respect to Cain afore he kill'd his brother euen when he offred his sacrifice and therefore this duty is most necessary and there is no shifting it off 2. Cain offred as well as Abell yea Cain offred afore Abell as it is manifest in Genesis 4.3 And yet Abels sacrifice was better when it came to the proofe and was accepted not Cains which came first Hence we learn that a man may be more forward then many other in many outward duties of religion and yet not be accepted of God Another may be not so forward to the duty and yet when hee comes be better accepted Whence comes this what is forwardnesse in good duties a fault Nothing lesse but hence it is he that outwardly is most forward may come in hypocrisie without faith the want whereof makes his forwardnesse nothing worth Many such haue we in our Church great frequenters of places and exercises of religion and yet they come but as Cain did or it may be in worse intents Thy forwardnesse is to be commended but take this with thee also Care not so much to be first at the SermoÌ„ or to be there oftner theÌ„ other as to goe with true faith repentance a heart hungâ—ing for grace if not boast not in thy forwardnes Cain offred afore Abell yet not accepted so there may com an Abell after thee bring faith with him be accepted wheÌ„ thou with thy hypocriticall forwardnes shalt be reiected as Cain was Thirdly did Cain offer as wel as Abel Hence we learn that the Church militant is a mixt coÌ„pounded coÌ„pany of men not of one sort but true beleeuers hypocrites mingled together as here in the very infancy of the Church here was a Cain worshipping in shew as wel as Abell that worshipped in truth So was it in the infancy so in her perpetual growth so shal it be in the last age of the church the good shal neuer be quite separated froÌ„ the bad vntil Christ himself do it at the last iudgement Goates shall alwaies be mingled amongst the sheepe till Christ the great shepheard do separate them himselfe Math. 25.34 And he that imagineth a perfect separation till then imagineth a fancy in his braine and such a Church as cannot be found vpon the earth This being so let no man therfore be afraid to ioyne himself to the visible Church neither let any that are in it go out of it because the bad are mingled with the good for so it hath been alwaies euer wil be he then that wil go out of a Church because there be hypocrites in it must go out of the world for such a Church is not fouÌ„d but triuÌ„phant in heaueÌ„ Fourthly 〈◊〉 that Cain Abel offred hence we learne that the Church of God which truly professeth his name hath been euer since the beginning of the world For this Church was in the houshold of AdaÌ„ wheÌ„ there was no more but it in the world for sacrifice to God is a sign of the Church yea beside the sacrifice they had a place appointed where Adam his family came together to worship God For so much Cain intimateth Gen. 4.14 16. Cain went out from the presence of the Lord that is not onely out of his fauour protection but from the place of his solemne seruice where he wonted to manifest his special presence to his childreÌ„ seruing him and therfore Cain as being excomunicate complaines verse 14 because he must leaue it Thus the Church hath been froÌ„ the beginning therfore is truly call'd Catholike The Papists abuse this place notoriously for whereas the Church hath been so antient they argue therfore it is aboue the Scripture yea that we could not know it to be Scripture but by the antient testimonie of the Church We must know the Scripture is two wayes to be considered 1. As it was written penned by holy men and so it is later then the Church for Moses was the first penman of Scripture but secondly as it is the word of God the substance sense and truth therof is much more antient theÌ„ the Church yea without the word of God there can be no Church For without faith is no Church because the Church is a coÌ„pany of beleeuers and without the word it is no faith therfore no word no faith no faith no Church So then the Scripture was afore the Church but penned after Thus we see that Cain and Abell offered Now secondly what offred they sacrifices Sacrifices were vsed in the worship of God for two ends 1. When a sacrifice was offred especially of beasts when a man saw the bloud of the beasts poured out it put him in mind of his own sins and the desert of them taught him to say thus Eue as this creature is here slain his bloud distils drops away so my sins deserue that my bloud should be sâ—â—ed and my soule be drenched in hell for euer This creature can die but one death for it sinneth not but my sins deserue both the 1. and 2. death Secondly sacrifices serued to put theâ—â— in minde of the Messias to come and the slaying of the beasts shewed them how the Messias should shed his bloud giue his life for the â—irâ—s of the people These are the 2. principal ends of sacrifices for these 2. ends did Cain Abel offer Cain in hypocrisie and for fashion sake Abell in truth conscience and sinceritie As it was in the old sacrifices so is it in our Sacraments of the new Testament whereof the sacrifices were all types 1. In baptisme sprinkling of the water serues to shewe vs how filthily we are defiled with our owne sinnes 2. It signifies the sprinkling of the bloud of Christ vpon the heart of a sinner for his sanctification from sinne 2. In the supper the breaking of the bread signifies 1. how we should be broken in humiliation for our sinne and the pouring out of the wine how our bloud and life should be shed and poured out for our sinnes if wee had that that we deserue And secondly they represent vnto vs how the body of Christ was broken his bloud poured out for our sinnes which he was content to suffer vnder the wrath of his Father for our sakes so that we see both the sacrifices and
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.
not Christ or knowing him acknowledge him not their onely Sauiour or acknowledging him doe not truely beleeue in him with such a faith as purifieth their hearts are nothing else but as the Fathers called them splendida peccata gilded and glittering drosse and beautifull deformities And how-euer this seemes harsh yet it must needes bee true seeing without faith it is impossible to please God And here also the vanity of some Popish Writers appeares who presumptuously make some Philosophers Saints whereas they should first haue shewed that they beleeued in Christ and then wee would beleeue and teach it as willingly as they but else if they had had all the learning and all the morall vertues in the world this must stand for a truth Without faith it is impossible to please God Lastly here wee learne that the word of God registred in the holy Scriptures doth containe in it sufficient direction for all the actions and duties of a mans life for without faith no man can please God And if no man then no mans actions can please God which are not of faith for whatsoeuer is not of faith is sinne Romanes Chapter 14. verse 23. If therefore mens actions must proceede from faith then consequently must they haue their ground warrant from the word for faith and the word are relatiues and the one dependes vpon the other No faith no word to bind no word no faith to beleeue But all actions that please God must bee done in faith therefore all actions that please God haue some ground and direction in the word of God without which word of God there can be no faith And this is true not onely in holy actions but euen in the common actions of mens liues and lawfull callings This is a principle which we must firmely beleeue and receiue And beside this argument here It is also proued by the euident testimonies of the holy Ghost S. Paul to Timothie All Scripture is giuen by inspiration of God and is profitable to teach improue correct and instruct in righteousnesse that the man of God may be absolute and made perfect vnto all good workes How can the sufficiencie of Scripture be more sufficiently in words expressed Againe Euery creature and ordinance of God is good c. For it is sanctified by the word of God and prayer Now if the Scripture make a Christian perfect in all good workes how can it be but it giues him sufficient directions for all his workes And if euery action be sanctified by the word how can that be but the word hath warranty and direction for euery action and duty which may fall out in the course of a Christian life And vpon these grounds wee haue good reason to be resolued of this truth But now if any man aske how this can be for the Scriptures were written long agoe and the stories are of particular men nations and times and the Commaundements are knowne to be but tenne how then can the Scriptures yeeld sufficient directions for euery mans particular actions I answer the Scripture giues directions for all actions 2. wayes Either by Rules or by Examples Rules are of two sorts Generall or particular Particular rules for particular callings are many for Kings they must reade Gods booke and not haue many wiues nor gather too much siluer and gold They must be wise and learned and kisse the sonne of God Christ Iesus and many other for Ministers they must be apt to teach watching sober not young schollers and many other and so consequently the most of the callings that are in the common wealth haue their particular directions in plaine rules Generall rules are first the tenne Commaundements which are directions for all sorts and callings of men in all times what to be done what not to be done in all actions towards God and men and besides in the new Testament there are some fewe rules which are generall directions for all men in all ages As Whatsoeuer you would that men should doe to you doe you the same vnto them Againe Whether you eate or drinke or whatsoeuer you doe doe all to the glory of God Againe Let all things be done to edification and without offence of thy brother Againe Let all your workes be done in loue Lastly Let no man seeke his owne alone but euery man anothers wealth Now there is no action in the world nor any duty to be done of a Christian maÌ„ be he a publike or priuate person be it a publike or a priuate action be it towards God or man but if he haue not a particular direction yet it falls within the compasse of some of these rules and by the tenour of some of these hee may frame his worke in such manner as shall be pleasing to God and comfortable to himselfe Secondly besides rules there are Examples which are speciall directions and they are either of God or good men Extraordinarie examples of God namely such as hee did in extraordinarie times or vpon extraordinarie occasions they concerne vs not for these hee did by the power and prerogatiue of the Godhead as bidding of Abraham sacrifice his sonne bidding the Israelites spoile the Egyptians and such like But the ordinarie workes of Gods wisedome in his creatures of his iustice towards sinners of his mercie towards his children of his care and prouidence towards all are excellent rules of direction for vs. Hence wee haue these rules Be ye holy for I am holy Be ye mercifull as your Father in heauen is mercifull Luke 6.36 So for the actions of Christ who was God and man the miraculous actions of his power which argued his Godâ—ead as his walking vpon the water and such like are no directions for vs. Nor againe his actions and workes â—lone as hee was Mediator as his fasting fourtie dayes his passion and his merits these are no directions for vs to do the like But as the first giue vs instruction So these procure vs iustification But the third sort of his actions done by him as a man or as a Iew borne they are both our instruction and imitation and they are good directions for our actions as his obedience his zeale his patience his humility and all other vertues Concerning all which he saith himselfe to vs Learne of me for I am humble and lowely And againe when he had washed his Apostles feete he bad them learne of him to loue one another For saith he I haue giuen you example that you should do euen as I haue done to you These his examples are rules of direction to all men in the like case Now as for the examples of men as the examples of wicked men are euery way to be eschewed so good mens are to be followed for whatsoeuer is written is written for our learning Rom. 15.4 And for them we are to know that their examples or actions contrary to the word are therefore to be auoided
at the punishment belonging vnto them How can this be but that howsoeuer he graunts there is a God yet he is not perswaded that God hath power to reuenge the coÌ„tempt of his laws therfore he neuer feares nor shrinks at the remembrance of him nor flieth at all from his reuenging hand but ploddeth on in sin without feare Thirdly man by nature denieth Gods iustice for the iustice of God is to winke at sinne in no man but to condemne and punish it wheresoeuer he findes it by inflicting the curses of the law vpon it But man denieth this iustice for though he sinne against Gods law and his conscience tell him of it yet hee perswades himselfe there is no curse nor punishment due for it at least that he shall escape it nay though hee see neuer so many before him punished for the same sinne yet our nature is so blinde and so corrupt hee thinks for all that it shall not light on him And it is lamentable yet most true that the God of the ignorant men is a meere Idoll a God made all of mercy and which hath no iustice in him at all their sins they carelesly lay all on Christ and say God is mercifull and in this conceite they care not how ignorantly how loosely how profanely they liue and their hearts neuer haue a reuerent and awefull thought of the iustice of God These are the pitifull imaginations that all men by Nature haue of God All these may be proued by euident Scriptures The first in the Psalme where Dauid brings in the wicked saying to themselues God hath forgotten he hides his face he will not see he will not regard The second by the blasphemy of Rabsakeh who vttred with his tongue that which all mens hearts think by nature What God can deliuer you out of my hand The third Esay proues apparantly where hee tells vs that the wicked say Wee haue made a couenant with death and with hell are we at agreement though a scourge runne ouer and passe through it shall not come at vs. Thus both Scripture and plaine demonstrations proue this to be true That euery man by nature denieth Gods presence power and iustice and therfore is by nature a plaine Atheist not beleeuing that God is God indâ—ede Now furthermore there are 4. sorts of people that put in practice this Atheisme First suâ—h as are not ashamed to say openly Is there a God or no and dare dispute the question and at last auouch there is none but that all matters concerning God and his worship are nothing but deuises of politique men to keepe simple men in awe and to make fooles faine but these themselues are fooles of all fooles and the diuell deuised that impious conceite to keepe them in miserable blindnesse There haue beene such fooles in all ages yet in old time as Dauid saith These fooles did but say in their hearts But now the fooles of these last rotten ages are ripe in their folly and they dare say with their mouthes There is no God These are Monsters in nature and diuels incarnate worse then the diuell himself for he in iudgement neuer was an Atheist These are to be marked hated worse then Toads Adders and if such a one can be conuicted by any lawful euidence if euer Heretike or Traytor deserued death such a one deserues tenne deaths as being a Traytor to God to mankinde and to Nature her selfe And though these wretches say there is no God yet make they a God of themselues sacrificing all their affections to their pleasure and their profit The second sort are such as acknowledge and worship a God but a false God These haue beene in all Countries and in most ages as Histories doe shew some worshipping the sunne some the moone some starres some beasts birds fishes some dead Idols of wood or stone or metall And of this sort no better are some in these Churches where the true God is worshipped for the Apostle saith Couetousnesse is idolatry for if a mans heart be set wholly on riches then the wedge of gold is his God And to other whose affections are all on pleasure their belly is their God Let these men hold in iudgement as they can their practice I am sure proclaims Atheisme The third sort are such as worship the true God but in a false manner and of these there are 3. principall sorts First Turkes Secondly Iewes who hold the true God but denie the Trinity of persons and the deity of Christ. Thirdly the true Papist holds in word one God the Trinity of persons as wee doe but looke at their doctrine and if their words haue any naturall meaning they denie it for if the second person be true Christ then hath hee two natures Godhead and Manhood but by their fained Transubstantiation they quite take away the truth of the Manhood And againe Christ hath three offices hee is the True King Priest and Prophet of his Church and if he be not so he is not Christ But the Papists doctrine in plaine words and necessarie consequence denieth them all as hath beene often proued vnto their shame and published to the world and they neuer yet to this day could or durst answere it for if they doe they shall soone either heare of vs againe or else we will recant it But till then it appeares that their God is by their doctrine not the true God but an Idoll for he that denieth the Sonne denieth the Father also as saith S. Iohn The fourth sort of Atheists are such as acknowledge and worship the true God and worship him in true manner for the outward worship but in their liues and deedes denie him And these are not to be sought for in Turkie or Iurie or Italy for all Churches are full of such Protestant Atheists Italy may haue more Atheists in iudgement then wee but these hypocrites and Atheists in life are here also those tares we haue amongst our corn Of these speakes the Apostle that they professe to know God but denie him in their works Let this seeme no wonder that such men be called Atheists for the Apostle saith plainely He that careth not for his family is worse then an Infidell Whereby it appeares a man may be a professour of the Gospel or a Christian in profession and an Infidel or Atheist in his practice it is certaine let any man professe what he will if his life be nought his religion is a false religion in him Now then to shut vp this point with the vse thereof If this be true that there are so many sorts of Atheists that almost the world is full and that we are all so by nature then first let vs see how hard a matter it is to beleeue in God aright and if no man come to God but he that beleeueth God aright then we see it s no maruel though so fewe come to God Let vs
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
the first fruit of their faith The second fruite of their faith is noted in these words And beleeued them where by beleeuing wee must vnderstand not so much the act of faith for that was noted before as the growth and encrease of their faith for the word imports a confirmation of their hearts and a resolution in assurance of the promises made vnto them which is not vnusuall in Scripture for Paul prayeth for the Churches who had true knowledge faith and loue that they might encrease and abound therein more and more Ephesians 3.16.17 Philippians 1.9.11 Colossians 1.9.11 Heere then wee may obserue in the example of these Patriarches that it is the duty and property of euery true beleeuer to goe forward and encrease in faith till hee come to a full perswasion and assurance in Gods promises All the giftes of GOD and therefore faith are the Lords talents and euery true beleeuer is the Lords seruant called to occupie therewith Now GOD hauing put his talent into any mans hand doth require the encrease thereof as the Parable shewes Luke 19.13 And this Paul teacheth for praying for the Ephesians that they may goe on and be strengthened by the spirit in the inner man Ephesians 3.16 he signifieth that hee that doth truly beleeue in Christ must goe on from grace to grace till hee be a tall man in Christ as a childe groweth from yeare to yeare till hee come to bee a strong man The nature of faith is like vnto fire which will not goe out so long as wood or other fewell is put vnto it but will take holde thereof and growe vnto a greater flame and so will faith growe vp to a full perswasion in all those that conscionablie apply themselues to the Worde and Prayer But goes the case thus with vs in the matter of faith Nay verily generally it is farre otherwise for many among vs haue no regard of faith at all but thinke they may liue as they lust their good meaning will serue the turne others and those not a fewe are so farre from going forward in faith that they are euery day worse and worse and still goe backward more and more A third sort wee haue that will heare the word and receiue the Sacraments but yet their growth in grace is verie slender they stand at a stay and profit little Now howsoeuer it may be thought but a small fault not to profit in Religion yet vndoubtedly it is a fearefull Iudgement of GOD when the hearers of the word in any congregation are daily taught and doe not profit thereby and therefore the holy Ghost noteth those women to be laden with sinne which are euer learning and yet neuer are able to come to the knowledge of the truth 2. Timoth. 3.7 If a childe lately borne like not well nor growe when it hath good keeping the common saying is that it is a Changeling So if a man heare the word of God and doe not encrease in knowledge faith and obedience wee may most truly say of him that hee is a spirituall Changeling and therefore to auoide this fearefull iudgement of God we must first labour for faith hauing faith encrease therein and in other graces of God till we come to be strong men in Christ. It is here said that those Patriarchs encreased in faith But it may be demaunded how and by what meanes they did attaine hereto Answer In the booke of Genesis we may finde three wayes whereby they were confirmed in the faith and did growe vp in grace The first meanes was from God himselfe for when he had made his couenant with Abraham mercifully renuing the same during his life as occasion serued sundry times he stayed not there suffering it to die with Abraham but when Abraham was dead God renued his couenant with Isaac and Rebecka and with Iacob also after them Now the tongue of man cannot vtter what a wonderfull furtherance it was vnto their faith to haue the Lord himselfe to renue his gracious promises vnto them The second meanes of encreasing their faith was their holy conuersing one with another for the manner of the Patriarchs was to teach and instruct their children and to nurture them vp in the true worship and feare of God by which meanes they did not only implant Gods promises in the hearts of their children but were themselues confirmed in the same for hee that teacheth another from a feeling heart greatly strengtheneth his owne soule Now God himselfe doth testifie this thing of Abraham saying I knowe him that he will commaund his sonnes and his houshold after him that they keepe the way of the Lord to doe righteousnesse and iudgement Now looke what Abraham herein did to Isaac that no doubt did Isaac vnto Iacob The third meanes to encrease their faith was from each one to himself for they gaue themselues often times in their owne persons to muse meditate vpō the promises of God so it is said of Isaac that he went out to pray or to meditate in the field towards euening and wee may perswade our selues it was concerning this and other promises of God and the accomplishment thereof And wee neede not to doubt but that Abraham and Iaacob did the like These are the means by which these godly Patriarchs were strengthened in their faith All which must be marked of vs diligently and put in practice for the cause why we heare the word often and yet profit little by it is chiefly this because the meanes by which men should growe vp in faith are so slenderly vsed among vs. For the first meanes which is on Gods behalfe to man is through his great and vnspeakable mercy plentifully affoorded in many parts of the Land in the holy Ministerie of the gospell wherin Gods gratious promises of mercy are opened and applied to mens hearts and his iudgements against sinne are sharpely denounced to driue men to lay holde on Gods mercy in Christ. But if wee regard the second meanes which is mutuall instruction of father to childe of master to seruant and of one neighbour to another together with mutuall conference about that we are taught Or else if wee regard the third meanes which is priuate meditation vpon Gods word and promises taught vnto vs which meditation is to a Christian soule like the chewing of the cudde vnto a beast for as chewing the cudde turnes that which was eaten into true feeding so doth holy meditation make Gods word and promises spirituall refreshing by digesting them in the heart If I say wee take a viewe of these two latter wee shall finde them seldome vsed of very many or not at all Blessed be God we neede not to doubt but there bee some who vse these meanes with care and reuerence but alas these some are very fewe And because this duty is so slackly performed hence it is that though the couenant of mercy in Christ be oft repeated yet men reape little profit by it So that we
publikely expounded whereas in the meane time the Bible lieth neglected or little regarded wherein wee may see the notable worke of the Diuell and his malice toward the Church of God for the Schooles of the Prophets are the fountaines of learning Now when as Sathan by this meanes doth steale away from them the study of the Bible and in stead thereof foisteth in corrupt humane writings hereby hee poisons the fountaines to the danger of infecting the whole Church And as this is common in the places of Poperie so likewise some fault is this way committed among vs that be Protestants for many in their priuate studies take little paines in the booke of God but apply themselues wholly to the writings of mē as Counsels Fathers Schoole-men and other Expositors and in the handling of the Scripture they glory more to proue a point of doctrine by multiplicitie of humane testimonies then by the written word But the truth is thus to doe is to preferre the handmaide before the Mistris and as for the opening expounding of Scripture by other Writers it is no such point of deepe learning a man of ordinary capacity and diligence may easily deliuer what others haue done before him But to open the Scripture soundly and purely as it ought to be is of another nature then these mē take it and hereto the sound study of the Text itselfe will proue the best helpe as they will confesse who haue tried most of all And though the best mens works be but base stuffe to the pure word of God yet the writings of holy mē must not be contemned but must be read and regarded in their place for our furnishing and enabling to the study of the Scriptures and for the helping of our knowledge and iudgement in the word of God they that hold or practice the contrary knowe not what helpes they be and what light they yeeld to many dark places of Scripture But stil aboue and beyond before and after all the word of God must be eaten vp of vs and studied with all diligence Secondly in that the Author of this Epistle noteth their particular sentence and by consequence gathereth this meditation out of it that they sought a Country Hereby all men are taught to exercise themselues in hearing and reading all the places of the Bible euen the Histories of men therein and out of the words to gather godly meditations So Paul saith to the Colossians Let the word of God dwel plentiously in you Coloss. 3.16 The Prophet Dauid also noteth it for the property of a good man to meditate in the Law of God day and night And the practice of the blessed virgine Mary is registred as an example for vs to followe that she kept all the sayings of Christ in her heart But pitty it is to see how reading in the word of God is laid aside for it is so little practiced that men now-adaies will not be at charge to buy a Bible for bookes of Statutes men will not onely haue them in their houses but at their fingers ends but Bible they haue none and if they haue it lieth on the deske or table and they reade it not and if sometime they reade yet they neuer meditate thereon as wee are taught in this place Further whereas the holy Ghost reasoneth thus vpon these examples Abraham Isaac and Iacob were strangers and Pilgrimes therefore they sought a Country Herein hee teacheth vs this speciall point to wit that a doctrine though it be not expressed in plaine words in the Bible yet being gathered thence by right and iust consequence is no lesse to be beleeued and receiued then that which is plainly expressed and therefore they are farre to blame which mislike these tearmes in Diuinitie person nature sacrament consubstantiall trinitie c. because they are not expressed in the word But they may with good conscience and much profit be retained because though not literally yet in sense and meaning they are contained in the Scripture and may by iust consequence be gathered thence And wee denie not transubstantion because the word is not in the Scripture but because the matter is not there nor can by necessary consequence be deriued from it but rather the contrary Againe many refuse these doctrines the proceeding of the holy Ghost from the sonne and the baptizing of children because they are not expressed in the Scripture But hence we answer that though they be not expresly set downe in so many wordes yet by iust consequence they may be soundly gathered out of Scripture and therefore are true doctrines no lesse to be beleeued then that which is plainly expressed And thus much of the first part of the reason And if they had beene mindfull of that Countrey whence they came they had leisure to haue returned But now they desire a better that is an heauenly Wherefore God is not ashamed of them to be called their God For he hath prepared for them a Citie Here the holy Ghost proueth the second part of the former argument by 2. reasons the first is contained in the 15. verse and the beginning of the 16. It is taken from the distinction of Countries and may be framed thus They either sought an earthly Country or an heauēly Country But not an earthly Therfore they sought an heauenly Country The first part of this reason is cleare of it selfe The second part is in the 15. verse from whence followeth the conclusion in the beginning of the 16. verse To come to the first part in these words And if they had beene mindefull of the countrey c. That is if they had regarded or thought vpon Mesopotamia or Caldea from whence they came and where they were borne with any desire to haue enioyed the profits or pleasure therof they had leisure enough to haue returned backe thither by reason of the length of their daies which they liued in the Land whither God called them Here obserue two points First that they are not mindefull of or as the word imports they remember not the countrey from whence they came but when God gaue them commandement to depart thence and not to returne to Mesopotamia againe after this commandement giuen they came forth and did forget their owne countrey Whence we learne that howsoeuer vsually Forgetfulnesse be a vice yet some kinde of forgetfulnesse is a notable vertue namely to forget the things that displease God and which hee would not haue vs to thinke vpon Psal. 45.9 The Church is commanded to forget her own people and her fathers house That is her owne will and desires shee must neuer thinke thereof nor of any other thing whereby God is displeased vnlesse it be with dislike This condemneth the practice of many aged persons in these daies who delight themselues among the yonger sort to tell of the bad practices of their youth in wantonnesse contentions and breaking Gods commandements But in so doing they sinne grieuously for a man must not
whom God knoweth it good for they are deliuered in generall iudgements and preserued for his glory and vse of the Church But how did the Angel destroy the first born in Egypt both of man and beasts Answ. By taking from them their teÌ„poral liues by destroying or killing their bodies That is the sense and plaine meaning of the holy Ghost to this signification answereth the word in the originall Now some doe abuse this place such like for the ouerthrowing of the ancieÌ„t ceÌ„sure of the church in excoÌ„municatioÌ„ for say they the practice of S. Paul 1. Cor. 5 is the principall ground of excommunication where Paul bids that the incestuous man be giuen to Satan for the destructioÌ„ of the flesh Now they that denie excommunication would haue that place to bee interpreted by this because the same word is there vsed and therfore say they Pauls words must bee vnderstood of destroying the incestuous mans body and taking away his temporall life This interpretation doth quite ouerthrowe excommunication for if nothing else be there vnderstood but onely the tormenting of the body then excommunication is not thence prooued But the truth is that that censure which the Apostle vrgeth there cannot bee vnderstood of the punishment of the body which I prooue thus In that place S. Paul opposeth the flesh and the spirit Now vsually when he maketh this opposition Flesh signifieth the Corruption of the whole man the Spirit signifieth the grace of God in the man so that his plaine meaning is this Let him be deliuered to Satan for the destruction of the flesh that is for the destruction of his naturall corruption and of the body of sinne Further where it is said the first borne wee must vnderstand it of the first borne among the Egyptians both of man and beast And whereas he saith should touch them he meaneth the Israelites who were not touched in this destruction Hence we learne two points further 1 The first borne of Egypt are destroyed both of man and beasts This is markeable for the Egyptians in former times destroyed the Israelites children and especially their first borne for they slew all the males lest they should increase in their land and now it comes to passe that their children euen the principall of them their first borne are slaine for the Israelites sake and when they are preserued Where wee may obserue a most righteous and yet an vsuall kinde of iudgement with God Hee doth often punish the wicked in their kind with their owne sinnes This is true euen in the best so farre forth as they are sinnefull The same iniurie which Dauid did to Vriah was done vnto him by his owne sonne euen by his sonne Absolon 2. Sam. 10. v. 10 11. and 16.22 And this our Sauiour Christ teacheth vs saying Math. 7.1 Iudge not that ye bee not iudged We find this true likewise by experience they that giue themselues to back-biting rayling slaundering by the iust iudgement of God haue for the most part the same done vnto themselues by others so that men are often punished in their owne sinnes For God hath his store-house full of iudgements and hee can punish men what way hee will But hee oft obserueth this order to punish men by their owne sinnes and to catch the wicked in their owne deuises This must bee a motiue to make vs to looke vnto our selues and to haue care against all sinnes of the second table for looke wherein thou takest thy pleasure to Gods dishonour therein shalt thou feele and see Gods iudgement vpon thee to thy correction and confusion Psal. 109.17 As hee loued cursing so shall it come vnto him and as he loued not blessing so shall it be farre from him This Adonibezek felt and confessed when his thumbes were cut off Iudg. 1.6 7 As I haue done so God hath rewarded me Lastly in that the destroyer killeth the first borne of Egypt marke a strange kinde of Gods iudgements King Pharaoh and his people sinne because they wil not let the Israelites goe but the punishment of their sinne is laid vpon their children and cattell The like wee reade of 2. Sam. 12.14 when Dauid had committed those grieuous sinnes of adulterie and murther a part of his punishment was the death of his child When he numbred the people the plague light on them 2. Sam. 24. Now we must not too curiously prie into the reason of this course of Gods iudgements for he is not bound to giue account of his actions yet in reason we may see the equitie thereof For we must consider of kingdomes and societies and of townes and families as of bodies euery societie is a body and the particular persons therein are members of that body Now looke as it is in the naturall body so it is in the body ciuill or politicke Oftentimes in the naturall body when the stomach is sicke the head aketh the braine is wounded and the heart aketh the foote is hurt and the head aketh and the offence of the tongue may be punished with stripes vpon the backe Euen so it is in ciuill societies the Prince sinneth and the people are punished or the pâ—ople sinne and the Prince is punished This is no iniustice with God for sith Prince and people make but one body and so Parents and children God may iustly lay vpon any member the temporall punishment of sinne committed by another And thus much of this example and of the faith of Moses alone The Israelites Faith VERSE 29. By faith they passed through the red sea as by drie land which when the Egyptians had assayed to doe they were drowned HItherto wee haue heard the faith of Moses alone highly commended in two examples Now followeth a commendation of his faith with others so that heere is a new example of faith to wit of the Israelites together with Moses For Moses is heere to be considered not onely as one of them but as a principall agent in this work of faith And here their faith is commended vnto vs by a wonderful strange action which they did through the power and goodnesse of God namely by their passing through the red sea not by passing ouer it for that might haue beene by Art but through it which is aboue nature and Art meerly miraculous This fact of theirs is largely set down Exod. 14. And that it might appeare to be euery way wonderful as it is indeede the Author of this Epistle commends it by two circumstances which notably set forth vnto vs the strangenesse hereof First by their manner how they passed through namely as by dry Land Secondly by the time wheÌ„ namely then when the Egyptians following theÌ„ were drowned Here first we will speake of the fact it selfe and then of the circumstances The fact is set downe in the first words By faith they passed through the red sea The words are plaine of themselues and offer vnto vs sundry points worthy our obseruation And first
and lip-faith and to be endued with true sauing faith whereby we may profitably heare the word and receiue the sacraments and so enioy Gods most excellent promises in Christ. Men may lie and be deceiued but God is truth it selfe and cannot lie and therefore as he hath made his promise of life to beleeuers and to no other so will hee surely accomplish the same to them and to no other Wherefore if we loue our soules and desire life let vs get into our hearts the grace of faith And thus much of the third effect of their faith The fourth and fift effects which I will handle together are these Stopped the mouths of Lions Quenched the violence of the fire For the fourth Whereas some of these persons are said to haue stopped the mouthes of Lions it is to be vnderstood of Daniel as appeareth in the 6. Chapter of that booke For Daniel through the malice of others that incensed the Kings wrath against him was cast into the denne of hunger-bit Lions But Daniel euen then beleeued in the Lord and put all his trust in God and for this cause the Lord by his angel stopped the mouthes of the Lions and as it were sealed vp their pawes that they could not hurt him The fift effect in quenching the violence of the fire must bee vnderstood of Shadrach Meshach and Abednego the companions of Daniel which three as we may read Dan. 3. refused to worship the golden image which Nabuchadnezzar had set vp For which cause they were cast into an hot burning Ouen but they put their trust in God and claue fast vnto him in obedience euen to the hazzard of their lyues Whereupon the Lord by his omnipotent power did most miraculously preserue them by staying the rage of the fire contrary to the nature thereof that it had no power ouer their bodies nay it did not burne the haire of their heads nor cause their garments to smell And therefore they are said to haue quenched the violence of it because it had no power ouer them thogh it burned most fiercely but was to them as though it had been quite put out and quenched Now ioyn these two effects together they affoord vs good instructions First here wee learne how to behaue our selues in time of danger and at the point of death Euen as these foure men did so must we from the bottome of our hearts forsake our selues and put all our trust in Christ. This did Daniel when he was in the Lions den and this did the 3. Children in the hot fiery furnace And this hath beene alwaies the auncient practice of Gods children in all ages At the very point of death and in the extremitie of all danger they rested themselues wholly vpon the mercifull promises of the true God The time wil come vpon vs all wherein wee shall be called to the practice of this duty for we must all passe the doore of death once lie in the pangs thereof Now what shall we doe when we lie halfe dead gasping panting for breath able to speake to no man nor to heare any speaking to vs when all comfort of the world failes vs Surely we must then at that very instant labour to leaue our selues and this world and yeeld vp our selues by faith into the hands of GOD and cleaue fast vnto Christs Passion from the bottome of our hearts and he will surely deliuer vs from the danger stopping the mouth of Satan that roaring Lion quenching the fire of hell that it shall not touch vs. But some will say if this be all we must doe then all is well for this I can soone doe when time serues and therefore I will take no care till then Answer Beware of spirituall guile for it will be found a most hard matter for a man to rely and cast himselfe wholly vpon Christ in the houre and pang of death For then aboue all times is the diuell busie against vs then will the conscience stir if euer and the body being tormented the soule must needes be wonderfull heauie This we may see by the state of our Sauiour Christ in his agony and passion and therefore wee must not reckon so lightly of this duty Question But if it be so hard a thing how could Daniell and the three children doe it Answer They were prepared for it for they rested vpon God in the time of peace and so were enabled to rely vpon him in time of perill Euen so if we would beleeue in God when wee die then shew forth our faith we must while we liue put our trust in him and shew it by obedience for rare it is to finde a man that liues in vnbeliefe to shew forth faith at his end And therefore while wee haue health strength and peace wee must labour to beleeue and then shall wee finde the comfort of it in time of perill and of death Secondly from these two effects of faith wee obserue further that Gods diuine prouidence doth firmely rule and gouerne the whole world Ordinarily God gouernes the world by secundarie causes setting one creature ouer another and ordaining one to doe this thing and another that and accordingly they worke but we must not thinke that God is bound to any of these meanes but is most free to vse them or not to vse them Ordinarily he executeth this or that punishment by this or that creature and so by meanes conuayes his blessings but yet he can work without them as here we see For he preserues his creatures against the ordinary meanes as Daniel from the Lions whose nature is to deuoure and against the nature of fire he saued the three children in the fire So that God worketh by meanes but yet freely because he can work at his pleasure either without or against meanes and his powerfull hand sauing against meanes shewes his ruling and disposing prouidence ouer all things Thirdly by these effects of their faith wee learne that Gods goodnesse and mercy towardes beleeuers is farre greater and more vnspeakeable than euer he promised or they could exspect This point is carefully to be considered of vs all for it is of singular extraordinary vse especially in time of perill and trouble and yet we see it is the plaine truth of God and therefore Paul giues thanks and praise vnto God who is able to do for vs exceeding aboundantly aboue all that wee aske or thinke Daniel put his trust in the Lord when he was in the Lions den and what doth he obtaine for his labour the Lord neuer promised to stop the Lions mouthes neither did Daniell euer presume vpon that deliuerance and yet the Lord saued him And so the three childrē though they made no account of their liues because God had not promised to keep them frō burning yet they com out in safety For God in mercy so quenched the heat of the fire vnto thē that thogh it burnt to death those that cast them in yet
scourged The fourth is Bonds and imprisonment The fift is stoning verse 37 They were stoned The sixt is this They were hewen asunder These were all worthy fruits of faith being endured for religions sake but the particular points might heere be obserued haue beene handled before and therefore I pasâ—e them ouer The seauenth kinde of suffering is this they were tempted These words by the change of a letter in the originall may be reade thus They were burned And some doe so translate it thinking that they that writ or copied out this Epistle at the first did put one letter for another Their reason is because examples of grieuous punishments are mentioned both before and after this and therfore they thinke this should be burning which is a sore and grieuous death But wee may safely and truly reade the words thus They were tempted conceiuing heereby that they were enticed and allured by faire promises of life to forsake their religion So the same word is vsed by Saint Iames saying Euery man is tempted when hee is drawen away by his owne concupiscence and is entiâ—ed Iames 1.14 If any aske why this kinde of triall in tempting should bee placed among such cruell torments I answere because it is as great a triall as any can be For it is as dangerous a temptation to ouerthrow religion and a good conscience as any punishment in the world This appeares plainly in Christs temptations by the Diuell for in those three Satan bewraies his malice and craft against Christ and his Church most notably Now Satan not preuailing with the two first makes his third and last assault from the glory and dignity of the world for shewing vnto Christ all the Kingdomes of the world and the glory of them hee saith All these will I giue thee if thou wilt fall downe and worship me Math. 4.9 Indeede Christes holy heart would not yeeld vnto it but that it was a grieuous temptation appeares by Christs answeres For in the former temptations he onely disputed with Satan out of Scripture but when this temptation comes Christ bids him as it were in passion auoide Satan signifying thereby not onely his abhorring of that sinne but also the danger of that assault by the world And indeede these temptations on the right hand as wee may call them will most dangerously creepe into the heart and cause shipwracke of faith and a good conscience All Dauids troubles and persecutions could not bring him to so greeuous sins as did a little ease rest A huge great Armie cannot so soone giue entrance to an enemie into a Citie as riches and faire promises neither can bodily torments so soone preuaile against a good conscience as will worldly pleasures and faire promises In regarde whereof wee must take heede that wee bee not deceiued by the world for the view of the glory and pompe thereof will sooner steale from a man both religion and good conscience then any persecution possibly can do And indeede who doe so oft change their religion when trialls come as they that haue the world at will The eight example of suffering is this They were slaine with the sword There can be nothing saide of this which hath not beene spoken in the former examples and therefore I omit it The ninth and last example of suffering is this They wandred vp and downe in sheepes skinnes and Goates skinnes being destitute afflicted and tormented That is being either banished or constrained by flight to saue their liues they wandred vp and down in base attire and were destitute of ordinary foode and comfort and so in great affliction and torment Heere wee see these seruants of GOD were driuen from their owne Country friends and families by persecution Whence we obserue that in time of persecution a Christian man may lawfully flie for his safety if hee be not hindred by the bond of priuate or publique calling For these seruants of God here coÌ„mended for their faith did flie when they were persecuted and that by faith therfore the action is lawfull as I might prooue at large but that I haue spoken of it heeretofore VVhen our Sauiour Christ knewe that the Pharisies heard of the multitude of Disciples which he made Ioh. 4.1.3 hee left Iudea where they had greatest iurisdiction and came into Galile for his safety The Prophet in the old testament did fly as Elias from Iezabel 1. King 19.3 And so did the Apostles in the new and that by Christs direction Math. 10.23 Obiect 1 But some will say Persecution is the hand of God therfore no man may flie from it for so he should seeme to flie from God himselfe Ans. Wee must consider persecution two waies first as it is the hand of God secoÌ„condly as it is the worke of the wicked enemies of Gods Church For them God vseth sometimes aâ— instruments in laying his hand vpon his Church either for chastisement or for triall Now a Christian being persecuted for the truth and hauing libertie to flie cannot bee said to flie from Gods hand vnlesse he went away contrary to Gods command as Ionas did beeing sent to Niniue and beside he knowes that is impossible But his intent is to flie from the wrath of his enemies to saue his life for the further good of Gods Church Again the reason is not good To say persecution is the hand of God therefore a man may not flie from it For so might a man conclude that nonâ— ought to flie from sicknesse or from warre both which a man may doe with a safe conscience not beeing hindred by some speciall calling Obiect 2 But euery one is bound to testifie his faith religion before his enemies and therefore may not flie in persecution Answ. True indeede a Christian man must so testifie his faith if he bee called thereto of God but if God giue him liberty and opportunitie to flie then he will not haue him at that time to iustifie his religion by that meanes Obiect 3 But if it be lawfull to flie how then comes it to passe that some of Gods children when they might haue fled would not but haue stood to iustifie their profession vnto death Ans. We must iudge reuereÌ„tly of theÌ„ thinke they did it by som special instinct motioÌ„ of Gods spirit as appeareth by their patience constancy in their greatest torments Examples hereof wee haue in our English Acts and Monuments in men worthy of notable commendations for their constancy and zeale for the truth of the Gospel Quest. If flight in persecution may bee an action of faith Whether may not the minister of Gods word fly in time of persecution Answ. There be some cases wherein the Minister may lawfully fly 1 When that particular Church and congregation ouer which he is placed is dispersed by the Enemies so as he hath no hope to gather and call them back againe then no doubt hee may flie till his congregation be gathered againe 2 If the persecutors doe specially
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