THe second part of the Chapter, containeth an illustration and proofe of the former description, by a rehearsall of the most excellent patternes and exsamples of faith, which flourished in the Church of the old Testament.

These exsamples be of two sorts: 1. Such as are set downe seuerally one by one, from the 4. verse to the 32. 2. Such as are set downe ioyntly many together, from thence to the end.

The exsamples set down seuerally are of two sorts: 1. Such as were naturall Israelites, and borne members of the Church visible. 2. Such as were not naturally members, but strangers from the Church of God, till they were called extraordinarily.

Exsamples of such as were members of ye visible church, are also of 2. sorts: 1. Such as liued about the flood: or 2. After the flood.

First, of such as liued afore, or about the time of the flood, there bee three faithfull men, whose faith is here recorded: 1. Abell. before. & 2. Enoch. before. 3. Noe, both before & after.

All these three in order.

These excellent & most worthy exsamples, are all grounded on some place of the old testament, and are continued from the beginning of the world almost to Christs incarnation: for he beginneth with Abell, which is so neere the beginning, that he was the second good man that liued in the world: yea, and the first of all that had this true faith, as the onely meanes of his saluation. For, as for Adam, he afore his fall had not this faith, neither should it haue saued him: but when the first meanes failed him, then came this faith as the second and more effectuall meanes of his saluation: But Abell was neuer in possibility to be saued by any thing, but by this faith. And therefore Abels faith hath the first place of commendation: and that in this verse.

Abels faith is here commended for three things: 1. In that hee offred by it a greater sacrifice then Cain. 2. By it he obtained testimonie with God. 3. By it dead Abell yet speaketh. The 1. effect of Abels faith, is thus set down by the H. Ghost.

By faith, Abel offred vnto God a greater sacrifice then Cain.

The ordinary Exposition of those words, is this: that Cain and Abell comming to offer, there was no difference in the matter of their sacrifice, but onely in the manner of offring: in that Abell offred by faith, and so did not Cain.

This Exposition though it be good, yet it fits not the scope of this place, nor the fourth of Gen. The right sense therefore seemes to be this; Abell hauing faith, this faith moued him to testifie his thankfull heart to God. This hee did by offring vnto God the best and costliest sacrifice that he could: namely, the first fruites and fattest of his sheepe; Whereas vnbeleeuing Cain, hauing no loue to testifie vnto God, brought onely of the fruite of his ground: not of the best as Abel did: but whatsoeuer cam first to hand. This being the true meaning of the whole▪ let vs come to the particular points laid down in this effect, and they are three.

The first point containes their seruice in generall: the second, their seruice in particular: the third, the difference of their seruice▪ wherein especially will appeare the excellencie of Abels faith.

First, Abell and Cain, the two first brethren in the world, offered sacrifice to the true God. How learned they this? for they had no Scripture, it was penned many yeeres after: namely, by Moses first of all. I answer; When their Parents Adam and Eue had fallen, God gaue them (of his infinite goodnesse) a couenant of grace, that the seede of the woman should breake the serpents head: Genes. 3.15. Wee doubt not but our first Parents receiued this couenant, and beleeued the promise: and this their faith, taught them how to worship the true God aright.

You wil say: thus Adam & Eue learned of God; but how came this to Cain & Abell. I answer: When they had beene thus instructed of God, Adam as a faithfull seruant of God, taught the same religion, and deliuered the same doctrine to his children: and by it they were taught, what, to whom, and in what manner to offer sacrifice. And thus they did it neither by Scripture, nor reuelation, nor their own inuention, but by the instruction of their Parents.

Hence let all Parents learne a lesson of Adam, the first parent that was in the world: namely, to procure the good of their children: he nourtered his children excellently: 1. He prouided for them til they came to age. 2. Then he left them not, but appointed them their callings: For one was a husbandman, and the other a Shepheard. 3. Not thus onely, but he taught them to worship the true God, both in their callings, & in the practice of religion: and therefore he taught them to offer sacrifice in way of thankfulnesse vnto God: all this did Adam.

So must thou do with the children which God hath giuen thee. 1. Prouide for them carefully till they be of age, take • eed they miscarie not any way for want of things needfull. 2. So bring them vp, as that they may be apt to liue in some godly calling whereby to serue God, and to doe good in his Church: and that calling thou must appoint him, according to the fitnesse of his gifts. Adam appointed them not both one calling but diuerse callings, according to the diuersity of their gifts: and thou must see it be a lawfull and honest calling; for so are both these. Then 3. (the greatest matter of all these) teach them religion, and the true manner of fearing & worshipping God; that as by the two first, thy child may liue well in this world, so by this he may be made an heire of the kingdome of heauen.

Adam was the first father, & father of vs all; let all then follow him in this practice: & if we follow him in one, follow him in both. Diuerse wil be as careful for their bodies & for their callings as Adam was: but how few are as carefull to teach them religion for the prefermēt of their soules to life eternall? But parents must haue care of both these: else they shal answer for their child at the day of iudgemēt: & though he perish in his own sin, yet his bloud wil God require at the Fathers hands. For God made him a father in his room, and he discharged not the duty of a father vnto their child.

Secondly, in that Cain offered as well as Abell; Hence we learne diuerse instructions.

1. It is a common opinion, that if a man walke duly and truly in his calling, doing no man harme, but giuing euery man his owne, and so doe all his life long, God will receiue him, and saue his soule: but the truth is this; If men do thus it is good and commendable, and they must be exhorted to continue: but if they stand vpon this for saluation, they cast away their soules: For mark here, Cain was a man that walkt in an honest calling: and more then that, he tooke paines, & laboured in it (which all men doe not which haue honest callings): And more then all these, when Abell offred, hee came and worshipped God also; and hee did outwardly in such sort, as no man could blame him, but onely God that saw his heart: And for all this, yet is he a wicked Cain, and that is all that the word of God giues him, 1. Iohn. 3.12. Then it is manifest, that to walke in a mans calling iustly and vprightly, doing no man harme, wil not serue the turne. Cain did it, and yet was cursed: wee must then goe further then Cain, else wee shall goe with Cain to the place where he is.

Reason not with thy selfe, I worke hard and follow my calling, I hurt no man: thus could Cain reason, and yet but cursed Cain. Thou must then beside these, get that that Cain did not; Learne in thy conscience to see and feele thy sinne, to be grieued for it, so as thou maist say: My sicknesse, my pouerty, my crosses grieue me: but nothing so much as my owne sinnes, these trouble me aboue all, & this griefe swalloweth vp all the rest. And there is another thing which I seeke aboue all: not 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 Sermō, or to be there oftner thē other, as to goe with true faith, repentance & a heart hung • 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 whē 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 & cōpounded cōpany 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 frō 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 foūd, but triūphant in heauē.

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 Adā, whē 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 childrē seruing him: and therfore Cain, as being excomunicate, complaines (verse 14) because he must leaue it. Thus the Church hath been frō 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 thē the Church: yea, without the word of God, there can be no Church: For, without faith is no Church (because the Church is a cō 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 s •• 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 the •• 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 • ir • 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 sacraments of the old, as also of the new Testament, all aymed at these two ends; to shew vs our sinnes, and our miserie by sinne: and to foretell or represent our reconciliation by Christ. Which being so, our lesson is this.

Wee haue all receiued those two Sacraments: the first once, the second often. Now if they haue beene duly receiued of vs, they ought to haue this double vse vnto vs: 1. To cause vs to make a search of our owne sinnes, and of our miserie by sinne: and seeing it, to be cast downe and humbled, considering how corrupt our hearts are, and how wicked our liues. And secondly, when this is so, then to make vs seek for reconciliation with God by faith in Christ, to make vs desire it, loue it, and pray for it aboue all things in the world. Abell not onely offred, but offred so, as that it put him • n minde of his sin, and of his redemption, by the death of the Messias to come. So, wee must not onely outwardly receiue the Sacraments; but so receiue, as that wee may see and be humbled for our sinne: and seeke to be reconciled to God in Christ.

Such vse also ought we to make of hearing the word, and not to be content with bare hearing of it, or to get a generall knowledge out of it: but it must giue vs a speciall sight of our owne estate by sinne: and vrge vs forward to seeke the fauour of God in Christ. Religion stands not in hearing the word, and receiuing the Sacraments with the congregation: though it be done neuer so often, and neuer so formally: But so to heare and so to receiue, as that they may worke in vs those two things: and that is the pith and life of religion. And whosoeuer he be that professeth religion, and sheweth not the fruit of it in these two, that mans profession is in vaine, and it wil go for no payment at the day of iudgement.

Thus we see they offred, and what they offred.

It followeth; A greater sacrifice then Cain.

The third & last point, is the difference of these sacrifices. For although Cain offred as well as Abell: and offred sacrifice as well as Abell: yet was there a difference in their sacrifices: for Abels was better then Cains. This is the chiefe point: for this sets downe what was that excellency of his faith, for which he is here commended. Abell is not commended for offring, by his faith: for so did Cain that had no faith: nor for offring sacrifice, by his faith: for so did Cain that had no faith: but because that by his faith he offred a better sacrifice then Cain could.

The holy Ghost calls Abels a better or greater sacrifice: because Abell brought the best and fattest of his sheepe, and so bestowed the most cost hee could; as signifying that hee would haue bestowed more cost, had hee knowne how to haue done it. For, he that giues as he hath, would giue more if he had it. And he that doth the best he can in any thing, it is certaine hee would doe better if he could. Cain contrariwise brought not the best of his fruites, but either the worst, or whatsoeuer came first to hand; as thinking that whatsoeuer hee brought, was good enough: therefore worthily is Abell saide to haue offred a better sacrifice then Cain.

And further, this holy practice of Abell, came to be a law written, euen one of the commaundements of the Ceremoniall law; namely, that the first borne should be offred to God, Exod. 34.19. And the first fruites of the corne, Leuit. 23.10. &c. And that nothing that was lame, blind, maymed, or had any blemish in it, should be offred to the Lord. Deut. 15.21. Abell here did euen that which these lawes commaunded: and these lawes commaunded the same that he did. Thus God vouchsafed to honour his seruant Abell, for his obedient and honest heart; euen to make his practice the ground and beginning of one of his owne lawes: that so the Israelites in all their generations, might in their daily practices, remember this worthy deede of holy Abell to his perpetuall honour.

Now for vs the truth is, this law bindes vs not: for it was a ceremonie, and is ended in Christ. Yet the equity and vse of it reacheth euen to vs: namely it teacheth vs when we will giue any thing vnto God, to giue the best we haue. This is the equity of all those lawes ceremoniall, which commaunded them to giue to the Lord their first borne, and their first fruites, and the fattest of their cattell: and so much of them do still binde vs. Now, from this rule, are taught diuers duties:

1. To the Parent. Hast thou many children, and wilt giue some to the Lord? namely, to serue him in the ministerie? The practice of the world, is to make the eldest a Gentleman, the next a Lawyer, the next a Merchant: hee that is youngest, or least regarded, or that hath some infirmity in wit, or deformity in body, set him to schoole, let him be a Minister. But Abels sacrifice controlles this profane course of the world. Learne therefore by him, whomsoeuer of all thy children thou findest fittest in gifts and graces of body and minde; whom thou louest best, and most esteemest, he is fittest for the Lord, and the Lord is most worthy of him: consecrate him to the Lord, for his seruice in the ministerie.

2. To the young man. He being in the strength and ripenesse of wit, senses, memory, capacity, and in the best of his age: he saith, I will take my pleasure now I am fittest for it: I will repent at the end of my dayes, and that is a fitter time. This is a vile policie of the diuell, to dishonour God, and to cast away their soules. What a griefe is it to giue the diuell his young yeares, the strength of his body and wit, and to bring his withered old age vnto God? nay, be sure, God will not accept thy rotten sacrifice of old age, but rather giue thee vp to the diuell, that hee may haue thee altogether which hath had the best: then follow rather Salomons counsell, Eccles. 12.1. Who bids thee remember thy Creator in the dayes of thy youth: Remember Abels sacrifice, it was of the best. So, thou hast no sacrifice but thy selfe to offer: offer then the best: thy young yeares is the best time, giue them vnto God.

3. To all Christians. Abell offred the best: it teacheth vs all, if wee will professe and serue God, not to doe it by the halfes; or for shew and fashion sake, or negligently as not caring how. Thus to do, is but to offer the sacrifice of Cain, and that makes the most professors goe away with their seruice vnaccepted as Cains was: for God will haue all or none, he is worthy to haue no partner: hee must be serued with all the heart, with soule and body, so that a man must consecrate himselfe wholly vnto him. 2. Kings. 23.25, It is the speciall commendation of good King Iosias, That hee turned vnto the Lord 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. Rom. 5.1.

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,Apoc. 21.27. 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. It is needlesse. For, the man is good alreadie: else the worke could not haue beene good. Wee may therefore say, workes are rather iustified by the person of a man, then his person by the works: and it is a most vaine thing to looke for Iustification from that which thou thy selfe must first iustifie afore it be iust: if wee had no other reasons against iustification by workes but this, this were sufficient.

Secondly, hence we learne, that till a man bee called, and his person iustified and sanctified, all that euer hee doth is sinne. 1. His common actions, his eating, drinking, sleeping, walking, talking, are all sinnes. Yea 2. The workes of his calling, & his labor in the same, though neuer so iust, equal, and vpright. 3. Further, his ciuill actions, namely the practice of ciuill vertues: his outward grauitie, meekenesse, sobrietie, temperance, quietnesse, vprightnesse, and all outward conformitie, are all sinnes. Yea more then all this, his best actions, namely his practicing of the parts of Gods worship, or his deeds of charitie, his praier, his hearing the word, his receiuing the sacraments, his giuing of almes; they are all sinnes vnto him, if hee haue not a belieuing and penitent heart: yea such sinnes as shall condemne h • m, if hee had no other. Obiect. This should seeme strange diuinity, that the most holy actions, as praier, &c. should be damnable sinnes. I answer, they are in themselues holy and good, and as farre forth as God hath commanded them; yet in the doer they are sinnes, because hee doth them from a fowle & vnholy heart: for the same action may be holy in it selfe and in regard of God the author of it, and yet a sin in him that is the doer of it. As cleere water, pure in the fountaine, is corrupted or poisoned by running through a filthy and polluted channell; so are euen the best actions, sinnes: as euen the preaching of the word to a minister, whose heart is not cleansed by faith, and his person accepted of God; it is a sin vnto him, and (if he repent not) shall be his condemnation. Cain sinned not onely in hating and murthering his brother, in lying and dissembling with God; but Cain sinned also euen in offering sacrifice. And Abels sacrifice had beene a damnable sinne, but that his person was iustified before God. And the reason of all this is good: for nothing in the worke is able to make an action acceptable to God, but onely the acceptation of the person by Christ. This being so, it stands vs euery one in hand to looke to our selues; and to labour aboue all things for faith and repentance: that so our persons may be accepted righteous before God, and thereby our actions accepted also. If it be a miserable thing, that all thy actions, euen holy actions should be sinnes, then labour to be iustified; for that onely can make thy workes accepted: if not, then though thou labour neuer so much to be approued in the world, & set neuer so glorious a shew vpon thy workes to the eyes of men, they are all abhominable sinnes in the sight of God: and at the day of iudgement they shall goe for no better. Preach, and teach all thy life long; nay, giue thy life to die for religion: Giue all thy goods to the poore, depriue thy flesh of all delights: build Churches, Colledges, Bridges, High-wayes, &c. and there may come a poore shepheard, and for his keeping of his sheepe be accepted, when thou with all this pompe of outward holinesse, maist be reiected. And why this? only because he had faith, & thou hast none; his person was iustified before God, and thine is not. Therefore let this be my counsell, from Abell: Labour not so much to worke glorious workes; as that which thou doest, doe it in faith. Faith makes the meanest worke accepted; and want of faith makes the most glorious worke reiected: for so faith the Text. Abell must be accepted, else his sacrifice is not. Thus wee see Abell was iust, and God so accounted him. The second point is, That God gaue testimonie hee was so: In these words.

What testimonie it was that God gaue of Abell and his gift, it is not expressed in the word; and so it is not certaine: but it is very likely▪ that whē he & Cain offred, God in speciall mercy sent fire from heauen, and burnt vp Abels sacrifice, but not Cains: for so it pleased the Lord often afterward when he would shew that he accepted any man, or his worke, he answered them by fire from heauen. So he burnt vp the first sacrifice that Aaron offred▪ Leuit. 9.24. So he answered Salomon, 2. Chron. 7.1. And so Elias. 2. Kings, 18.28. And so it is likely that he gaue this testimonie that he accepted Abell and his offring. This was a great prerogatiue that Abell and the Fathers in the old testament had. We haue not this, but wee haue a greater; for wee haue that that is the substance, and truth, and body of this: For wee haue also the fire of God, that is, his spirit comes downe into our hearts euery day: not visibly, but spiritually, and burnes vp, in the heart of a beleeuer his sinnes and corruptions, and lights the light of true faith, that shall neuer be put out.

The vse hereof is this; As no sacrifice in the old law pleased God, but such as was burnt by fire from heauen, sent downe either then or afore: so our sacrifices of the new Testament (that is, our inuocation of Gods name, our sacrifice of praise, our duties of religion, our workes of mercy and loue) neuer please God, vnlesse they proceede from a heart purged by the fire of Gods spirit, that is from a beleeuing and repentant heart: both which are kindled and lighted, and daily continued by that fire of Gods spirit. Therefore it is, that Paul saith, 1. Tim. 1.4, That loue must come out of a pure heart, and good conscience, and faith vnfained. The duties of religion, and works of loue comming from this purged heart, ascend into the presence of God, as a smoake of most acceptable sacrifices, and are as a sweet perfume in the nosethrils of the Lord.

Now, of what did God thus testifie? Of his gift.

It may here be asked at the first: how can Abell giue a gift to God: hath the Lord neede of any thing? and are not all things his? I answer. God is soueraigne Lord of heauen and earth, and all creatures: yet hath hee so giuen his creatures vnto man to vse, as that they become mans owne, and so he may esteeme & vse them: and being mans, a man may in token of his thankfulnes return them again to God; especially seeing God accepts them, being so offred, as most free gifts.

This sheweth vs, first, the wonderfull mercy of God, that whereas we can offer him nothing but his owne, he vouchsafeth to accept a gift offred of his owne, euen as though we had of our owne to offer.

2. See here a difference betwixt the sacrifices of the old, and Sacraments of the new Testament. In their sacrifices they gaue something to God, and therefore they are call'd gifts: in our Sacraments we receiue daily grace from God.

3. In that the sacrifices of the old Law are call'd gifts, we must know that it is typicall, and hath excellent significations vnto vs.

1. It signifieth, that the Messias should be giuen of God freely, for the saluation of his elect: and that Christ the Messias should willingly giue himselfe to be a redeemer.

2. It signifieth, that euery man that lookes for saluation by Christ, must giue himselfe to God, and all that is in him. So Paul exhorteth, Rom. 6.13. Giue your selues vnto God, and your members weapons of righteousnesse. When we giue any thing to a man, we make him Lord of it. If we then giue our soules and bodies to the Lord, we must giue them so, as that they may obay and serue him, and be ruled by him, and serue for his glory, howsoeuer he shall vse them. We professe religion, and make great shewes; but to giue our selues in obedience to God, is the life of religion: But contrary is the course of the world. For, most professers are giuen vp to sin and sathan: their bodies giuen to drinking, gaming, vncleannesse, iniustice: their soules to enuying, hatred, malice, reuenge, lust, pride, selfe-loue: God hath nothing except it be a face: but that will not serue the turne: he will haue all, body and soule: for he made all, and he hath redeemed all. We go against equity. Christ gaue his body and soule for vs: why should not we giue ours againe to him? Againe, this gift is not as other gifts; for here all the profit redounds to the giuer: the glory indeede is his; but the gaine and profit is our own. Why then should we withhold our selues from God? it argueth, we know nor feele not, what Christ hath giuen vs: for if we did, if we had 10000. liues, we would thinke them all too little for him.

And thus much of the first & second effect of Abels faith; the third followeth.

The 3. effect, whereby Abels faith is commended, is laide downe in these words. Concerning the meaning whereof there is some difference, which is briefely to be examined. Some thinke the words should be thus translated: By which also Abell being dead, is yet spoke of; making the meaning to be, that by his faith he obtained a good name to all posterities: but it seemes this cannot stand, for two causes: First, because that is already affirmed of Abell and all the rest, in the second verse, that through faith they had obtained a good report: which therefore might seeme needlesse so soone to be repeated againe. Secondly, for that afterward Christs bloud & Abels being compared together,Chap. 12.24▪ it is not said that Christs bloud is better spoken of then Abels: but that it speaketh better things thē Abels did. Therfore the words are rightly trāslated.

Now for the true sense of them, it is likely the holy Ghost here hath relation to the story whence it is taken; where,Genes, 4.10. vpō Cains murder, God saith to him, The voice of thy brothers bloud crieth to me from the earth: and why crieth it? Namely for vengeance against so monstrous a murder; and crieth to all men to behold it, and to abhor the like: and so after a sort he continueth to speak, to this day. So that the words, in the true & full sense of them, do import these two points; 1. That Abell spake when he was dead. 2. That in a sort Abell still speaketh.

For the first: Abell spake and cried when he was dead: but how? not with a vocall speech: but the phrase is figuratiue, and imports thus much, as if the Lord had said to Cain: thou hast kill'd thy brother closely, and it may be hast hid him in the sand, or buried him, and thinkest no man knoweth of it: but thou must know, Cain, this thy fact is as euident to me, as if Abell had told me: I know thou kill'd him: and if thou wonder how I knowe, I tell thee his bloud told me; for it cried in my eares, & yet it crieth out against thee: for though Abell be dead, his bloud yet speaketh. As this is true of Abels, so of all mens bloud: and as of bloud, so of all other oppressions, though done by neuer so great men. Murders, oppressions, and all wrongs done to Gods children, they cry to God against the oppressors, though the poore oppressed men dare scarce name them: they neede not, for their bloud doth, yea euen their very teares cannot be shed, but God takes them vp, Psal. 56.8. and puts them in his bottle, and will know who shed them. Thus bloud crieth against them that shed it, yea teares crie against them that cause them. This affordeth vs a double instruction. First here it is apparant that God seeth and knoweth the sinnes of men, though the men be neuer so mighty, or their sinnes neuer so secret. For though men conuay them neuer so closely, and labour to hide them with all the meanes that wit of man can deuise: yet the very dead creatures cry out, and do proclaime the sinnes and sinners in the eares of God, as fully as the voices of liuing men, can discouer any thing vnto men. Priuy oppressions, and goods gotten by deepe deceipt, lie hid to the world: But the stone out of the wall shall crie, Habbak. 2.11. and the beame out of the timber shall answer it; Woe be to him that buildeth his house with bloud, and erects a Citie by iniquitie: as though hee had said, God knoweth euery stone and euery piece of timber in their stately houses, which they haue gotten by deceite or oppressing of the poore. Priuy conspiracies, and plots of treason are laid against Princes and Magistrates; and often in so secret manner, as in mans reason is not possible to be discouered. But God hath many wayes to finde them out, and they neuer scape his priuie search: and therefore the holy Ghost aduiseth;Eccles. 10.20. Curse not the King, no not in thy thought, nor the great ones in thy bedchamber: for the fowle of the heauen shall carie thy voice, and that which hath wings shall declare the matter. So that whatsoeuer is plotted neuer so priuily, or conspired in the secret closets of vngodly men, God knowes it, and hath meanes enow to disclose it to the world. And in our daily experience God magnifieth himselfe mightily in reuealing murders. For, bring the murtherer before the dead corps, and vsually it bleedeth, or giueth some other testimonie, whereby it speaketh euen as Abels bloud did, This is the murtherer. Nay more: for, Abels bloud spake to God, but here euen to men also.

And of this its hard to giue any reason at all, but the secret and immediate hand of God, thereby shewing himselfe to know all secret sinnes, & to be able to disclose them by strange meanes.

The vse of this doctrine is, to feare all men from sinning, though they thinke it possible to conceale their sinnes from the world: for this is one of the strongest and commonest encouragements that men take, to liue in a sinne, If they thinke it likely to be concealed. But here they see how false a ground that is. For if they can conceale it from men, yet can they not from God: and if God know it, then can he reueale it to the world when it pleaseth him.

Againe, whereas Abels bloud cried when he was dead; It teacheth vs, that God had a care of Abell both liuing and dead: for it were nothing to say his bloud cried, if God heard not that cry. But its apparant he heard it, for he reuenged it, and punished Cain when Abell was dead, and could not reuenge it himselfe. And this care God hath not ouer Abell alone, but ouer all his children: and as the Psalmist saith, Pretious in the sight of the Lord is the death of his Saints: Psal. 116.115. that which is vile, and of no regard in the world, is pretious with God. Tyrants make hauocke of the Church, and kill them vp by heapes; but God records vp euery one, and will not faile to reuenge it, when they are dead: For if God haue bottles for the teares of his seruants, surely much more hath he bottles for their bloud.

The vse whereof is to teach vs in all extremities of danger or distresse; to learne patience: yea, though we be sure to die, yet (as Christ saith) To possesse our soules with patience: For we haue one,Luke. 21.19. wil heare the cause, and reuenge our quarrell when we are gone: So that if wee be patient wee loose nothing; but if wee be impatient wee get nothing. Let vs therefore hold our tongues: for, the wrong done to vs crieth loude enough to God for reuenge, who will heare it as assuredly as he did Abels. And thus wee see how Abell spake then, euen after he was dead.

The second point is, Hee speakes also yet: and that three wayes.

First, his faith yet speaketh, because it admonisheth all men euery where, who either heare or reade this story, to become such as Abell was, namely, true worshippers of the true God: for, in Abels example, it prouokes all men to be like him, because it assureth them of the same regard and reward with God that Abell had: and so Abels faith is a neuer dying Preacher to all Ages of the Church.

Here wee learne, that the holy Examples of Gods children are reall teaching, and loude preaching to other men.

For there is a double teaching, namely, in word or deede.

It belongs to the Minister to teach in word; and to all men to teach by their deedes, and good examples. And if the Minister teach not thus also, it is the worse both for him and his hearers.

It sufficeth not for him to teach by vocall Sermons, that is, by good doctrine▪ but withall by reall Sermons, that is, by good life: His faith, his zeale, his patience, his mercy and all other his vertues must speake, and cry, & call to other men to be like vnto him: which if he practice carefully in his life as Abell did, then shall his vertues speake for him to all posterities when he is dead.

Againe, Abell though dead, may be said to speake, because howsoeuer his body be dead, yet in soule and spirit hee liueth with God in heauen. And thus the word speaketh may be vnderstoode, because it is here opposed to death: by which he being dead, yet speaketh: that is, being dead in body, yet liueth in soule: which life with God, was obtained vnto by his true and sauing faith.

Thirdly, hee may be said to speake yet, as all other Gods Martyrs are said to crie in the Reuelation,Reu. 6.10. from vnder the altar, How long Lord holy and true doest thou not auenge our bloud on them that dwell on the earth! As this is true of all Martyrs, so specially of Abell the first Martyr of all: which words are not spoken, neither by him nor them vocally with vttrance of voice: but it is so said, to signifie what feruent desire the seruants of God haue in heauen, of the full manifestation of Gods glory in their bodies, and of an vtter abolishment of sinne in the whole world. Which their desire, they doubtlesse vtter to God in a more excellent manner, then in this world wee can vtter any thing with our voice: and thus Abell speakes yet, and shall speake till the worlds end.

Hitherto of the first Example, the Example of Abell.

IN this verse is contained the third exsample, 3. Exsample of Noah. and the last in order of those who liued afore the floud, in the first and olde world; namely, of the renowned Patriarke Noah, the tenth from Adam.

Of whom and whose faith, great & glorious things are spoken in this verse; and that in a high and excellent stile, full of maiestie, and diuine eloquence.

Concerning Noahs faith, two points are laide downe; first, the ground of his faith: secondly, the commendation of it.

The ground of his faith was a speciall reuelation frō God, in these words; Noah being warned of God. The things reuealed, wherof God warned him, are laid down two wayes: first, generally, to be things as yet not seene; then particularly three in number.

1. Gods Iudgement vpon the sinfull world, that hee was purposed to destroy it by water.

2. Gods mercie on Noah, that hee would saue him, and his family.

3. That he would saue him by an Arke, and therefore he must make one▪ and these be the things whereof Noah was warned of God.

His faith is commended by three worthy effects or operations in him:

1. It moued in him a reuerence, or a reuerent regard of the warning sent him from God.

2. It made him prepare the Arke: of which Arke there are set downe two ends.

3. It made him heire of the righteousnesse, which is by faith.

This, I take it, is the true resolution of these wordes: and they containe manie excellent things concerning his faith.

By faith Noah being warned of God, of the things which were as yet not seene:

By faith, that is, by a generall and historicall Faith, and also by a true and sauing faith in the Messias to come, Noah (being warned of God of the iust Iudgement hee purposed to bring vpon the world, by an vniuersall floud; and of his mercifull prouidence, to him and his family, that hee would saue them by an Arke (all which things were then to come, and therefore vnseene) hee beleeued these forewarnings of God: and therefore, in reuerence to this message from God, he prepared the Arke, and thereby saued his houshold, and condemned the wicked world. And so his faith by all these appearing to be a true and liuely faith, did make him a iust and righteous man in Gods sight. This is the summe and substance of Noahs exsample: let vs speake of the seuerall parts in order.

The first point is the Ground of his faith, A warning or an answere from God. For, he being a righteous man in that wicked age, wherein all the world weltred in wickednesse, and walking before God in great holinesse, when no man cared for religion, hee had this speciall fauour from God, that when hee purposed to destroy the world for their sinne, hee first of all reuealed to righteous Noah that purpose of his. So that these words haue reference to the reuelation which Noah had from God, in the 6. of Genesis. For, this message came not from God by any Prophet (for wee know none in those euill dayes, except Noah himselfe) but either by the Ministerie of an Angell, or else by immediate reuelation from God himselfe: and this fauour he receiued from God, not for any cause in the world, but because he was a holy and righteous man.

From hence, wee may learne diuers excellent instructions.

First, whereas God maketh choise of Noah, to reueale vnto him his counsell, and his iudgements to come; wee learne that this is a prerogatiue which God bestoweth on such as feare him, he reuealeth his counsels to them in a speciall manner, whether they be purposes of Iudgements vpon his enemies, or of mercies vnto his Church. Thus dealt he with Abraham, Gen. 18.19. Shall I (saith God) hide from Abraham the thing that I will doe? which thing was, the destruction of Sodome, and her sisters. And so when the Sodomites liued in wanton carelesnesse, and put farre from them the euill day, then Abraham knew from God their destruction was at hand. And as in that, for is it generally true in all his great workes: that the Lord God will doe nothing, but he reueales his secrets to his seruants the Prophets. Amos 3.7. Now this is not a prerogatiue of Prophets alone, or of such as were extraordinary men as Abraham was: but the secrets of the Lord are amongst such as feare him, Psalme 25.14. All that feare the holy name of God; are Gods friends, and of his Counsaile: and therefore not Abraham onely is called the friend of God, Iames 2.23: But of all true beleeuers, saith Christ, Iohn 15.14.15; You are my friends, If you doe what I commaund you: henceforth I call you not seruants, but friends, for the seruant knoweth not what his Maister doth▪ but all things that I haue heard of my Father, haue I made knowne vnto you▪ As if he had said, I will communicate and impart my secrets vnto you, as one friend doth vnto another, as farre as shall be fit for you to know. And the Apostle saith, 1. Corinth. 2.15. A faithfull and a holy man discerneth into the deepe counsailes of God; which are reuealed vnto them as much as concerneth their saluations, and sometimes more; as here, vnto Noah, who was fore-warned of God, of things then not seene.

This prerogatiue of Gods children, is to be vnderstoode with some cautions.

First, that this is more proper to Prophets, and holy Ministers of God, then to ordinary Christians.

Secondly, that it was more ordinary in the old testament, then now in the dayes of the Gospell. If any obiect, Then the state of the Church afore Christ, was better then it is now vnder Christ;

I answere: Not so; for first, we are recompenced by hauing the Scriptures perfect, and complete, which they had not: and by hauing the substance of their shadowes, and the performance of their promises: in which respects our state is farre more excellent then theirs. And secondly, for this particular, I answere, they indeede had more ordinarie reuelation of matters personall and priuate, and not directly touching saluation: but of such things as are generall, and doe necessarily concerne saluation; wee in the time of the new Testament, haue more euident demonstration, and more full reuelation, then they had afore Christ. For exsample, particular mercies to some faithfull men, or particular iudgements on Gods enemies, whether particular men or whole kingdomes, were after reuealed to godly men, in those dayes (as here to Noah): but saluation by the Messias, and the manner how the Messias should saue his Church, is more fully and plainly reuealed now then in those dayes.

Out of which consideration ariseth the third caution: which is, that reuelations of Gods will, to be expected now vnder the Gospell, are ordinarily nothing else, but these; the true meaning of Scripture, & a discerning of true Scripture from forged, of true Sacraments from supposed, of true doctrine from false, of true Pastors from false Prophets. These & such like, as farre forth as they are necessary to saluation, all true and faithfull beleeuers (which out of an humbled heart, by deuoute prayer doe seeke it at Gods hand) are sure to haue reuealed vnto them from God. But as for other purposes of God, of personall and particular matters, or what shall be his blessings, or what his iudgements to these and these men, families, Cities, or Kingdomes; or when, or how he will change States, or translate kingdomes: Or by what extraordinarie meanes hee will haue his Gospell propagated, or a declining Church or State vpholden; these we are not to expect, nor easily to belieue any that shall say, such things are reuealed vnto them. And yet wee tye not the Lord in such straite bonds, but that hee may sometime extraordinarily reueale his purpose therein, to some his selected seruants: yet prouided, that that reuelation be examined and allowed of the Church. But as for such things as concerne immediatly the saluation of our soules, Gods spirit doth most comfortably reueale them vnto vs, in our prayers, in his word, and in his Sacraments: of all which, it is most true, that the secrets of God are amongst them that feare him.

The vse of this doctrine is double; for instruction, and for exhortation. For our instruction, here we learne how to answere the Church of Rome: they aske vs, how doe wee know true religion from erroneous; or true Scripture, or Sacraments from forged? We answere, first, by it selfe, by sight and sense of the excellencie thereof; as we know gold from brasse, or siluer from lead. But what if the brasse or tinne be gilded ouer? I then answere secondly, wee can know gold from brasse, and siluer from tinne by the sound and smell, and hardnesse to endure, and by the operation: so there is a spirituall sound of the Scriptures in the eares of a Christian, a spiritual comfort and taste in true religion, a spirituall operation (in holy mens hearts) of the true Sacraments. But what if false Prophets come in sheepes cloathing, and by lying wonders, seeme to giue the same sound, taste, smell, vertue, and operation vnto their forgeries, or at least chalenge it, and say, that theirs is true? I answere lastly; Then we know true Religion, true Scripture ▪ true Sacraments, true Prophets, true Doctrines from false, by a holy and supernaturall reuelation from Gods spirit; which, by euident and powerfull demonstration, assureth vs, what is true and what is false, for the substance of saluation. And this spirit is giuen to all, that in true humility doe seeke it, in holy prayer, and in a 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 heauē. 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 saluatiō in Christ: for, we say & teach, It apprehendeth also other particular promises, & euen ye 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 • 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 come: for they were not performed for many yeeres after, as shall appeare in the particulars.

Particularly they were these three: First, the great and iust wrath, which God had conceiued against the sinfull world, for the vniuersall corruption and generall sinfulnesse therof. Noah was a Preacher of righteousnesse to that wicked age; and as S. Peter saith (1. Epistle 3.11.) The very spirit of Christ preached in him: but they contemned both him, and the spirit by which hee spake, and made a mocke of him, and all his holy admonitions, and solaced themselues in all their sinfull pleasures, without feare or respect of God or man, pleasing themselues in their owne defiled wayes, & promising to themselues, safety and security. But behold, This Noah, whom they esteemed a base and contemptible man, vnworthy of their company; to him is reuealed, how short their time is, and that they must be cut off in the midst of their iollity. Gods children, whom wicked men doe thinke and speake of with great contempt, doe know full well the miserable state of such men, and the fearefull dangers hanging ouer them; when the wicked men themselues are farre from thinking of any such matter.

The second thing, which God reuealed to Noah, was, that he would saue him and his family from perishing by the waters, which he would bring vpon the world. His faith was not in vaine: God rewarded it with a singular preseruation. Thus dealt he alwayes with his children; deliuering Lot out of Sodome, Gen. 19. Rahab out of Hierico: Ioshua 6.22. The Kenits from the Amalekits, 1. Sam. 15. and here Noah out of that generall destruction. And this, God afore-hand reueales vnto him, for his greater comfort and security: that when signes and strange tokens did foretell and shew, that still the destruction was neerer and neerer; still Noah might comfort himselfe in the assurance of that mercifull promise which God had made him of his deliuerance, and of his family also for his sake.

The third thing reuealed to him, was the meanes whereby he should be saued from the vniuersall floud: namely, by an Arke, which for his more assurance hee is bid to make himselfe; that so at euery stroke he gaue, he might remember this mercifull promise of his God vnto him. For as euery stroke in the making of the Arke, was a loude sounding Sermon vnto that sinfull generation, to call them to repentance: so was it also an assurance vnto Noah of his deliuerance. Of which Ark, & of Noahs obedience in making it, we shall hereafter speake at large. And thus much concerning the ground of Noahs faith, which was a warning or reuelation from God.

Now followeth a second point: namely, the commendation of his faith, or a description of the excellencie thereof, by diuers and singular effects; Moued with reuerence,

The first effect of his faith is, It moued in him a reuerence, or a reuerent feare of that God that spake to him, and of his iustice towards sinne and sinners, and of his mercie towards him.

In this effect we are to consider two points: 1. The ground of this reuerence. 2. The occasions or motiues of it.

The ground whence this reuerence sprang, was his true and sauing faith: for the holy Ghost first tells vs of Noahs faith, & afterwards of this reuerent feare he had of God, and his great workes.

Where we learne, that whosoeuer is endued with sauing faith, is also touched with feare and reuerence at the consideration of God, and his glorious workes; whether they be works of his power, his wisedome, his mercy, or his iustice, or of all together.

For the first: Dauid could not see the workes of Gods power in the creation, Psalm. 8. But when he looked vp and beheld the heauens, the workes of Gods hands, the moone and the starres which he had ordained; hee forthwith fell into a reuerence and admiration of Gods mercy to man, for whom and whose vse he made them all.

For the second, the same Dauid could not enter into consideration of Gods wisedome, in the admirable frame of mans body, Psal. 139.13. &c. but he presently falls into a reuerence and admiration thereof in most excellent and passionate words: Thou possessest my reines, thou coueredst me in my mothers wombe: I will praise thee, for I am fearefully and wonderfully made. Meruailous are thy workes, and that my soule knoweth right well: My bones are not hid from thee, though I was made in a secret place, yet thy eyes did see my substance when I was without forme, and in thy booke were all my members written, which in continuance were fashioned, though there were none of them before. How deere therefore are thy counsels to mee, O God! Thus we see how this holy King, cannot content himself with any tearmes, to expresse his religious and reuerent conceite of Gods Maiestie.

For the third, Gods mercifull workes to his Church and children, haue alwayes beene considered-of by good men with great reuerence: And, What shall I giue vnto the Lord, saith Dauid, for all his benefites poured on mee? (Psalm 116.12.)

But especially, the Iudgements of God haue beene alwaies entertained of Gods children with much reuerence and admiration. Blessed Dauid saith, My flesh trembleth for feare of thee, and I am afraid of thy Iudgements, Psal. 119.120. How would this noble King haue trembled and been afraid, if he had beene a priuate man? And how glorious is God, and his workes of iudgements, whereat euen Kings themselues doe tremble? And the Prophet Habbacuk saith, that when hee but hea • d of Gods iudgements to come, his belly trembled, his lips shooke, rottennesse entred into his bones, Habba. 3.16. And thus Noah here, hearing of Gods iust wrath against the sinfull world, and of his purpose to ouerthrowe all liuing flesh by water, was moued with great feare and reuerence at this mighty worke of God: and from the view of this his great and iust iudgement, his faith made him arise to a more earnest consideration of the Maiestie of God. By all which, it is more then apparant, that true faith (wheresoeuer it is) worketh a holy feare and reuerent estimation of God, and of his workes, and of God in and by his workes: whereby on the contrary side, it followeth, that therefore to thinke basely or ordinarily of God, to thinke scornefully of his workes, or to denie his power and his hand, in the great workes, either of mercie or iudgement done in the world, is an argument of a profane heart, and wanting true faith.

The vse of this doctrine discouers the profanenesse, and the great want of faith that ordinarily is in the world. And that appeares by two euidences: the first, is to mens owne consciences; the other, is to the view and sight of all the world.

First, men may see in themselues a profane heart, and voide of faith, by this euidence▪ For, doth a man in his heart thinke basely of God, his power, his iustice, or his mercies? Doth he either doubt of them? or▪ granting them, doth hee thinke of them without feare and am • zement? Then assuredly his heart is voide of true faith, and farre from the life and power of religion. For, assuredly, where God is knowen and beleeued, there that mans heart (though hee be a King) cannot once thinke of God, without a reuerence of his Maiestie, and an admiration at his greatnesse, and his owne basenesse: therefore the want of this, argueth a want of true religion and true faith, in mens hearts.

Secondly, this profanenesse discouers it selfe to the world, by want of reuerence to Gods workes. Let the Lord send vnseasonable weather, or famines, or plagues, or any strange signes in heauen or in earth; forthwith they are but fooles that cry out, Behold the finger of God, the hand of God: No, this is nature, and is produced by naturall causes. Ill weather comes from the starres: famines from ill weather, and mens couetousnesse: Plagues from famines, or from ill aires, or else by apparant infection from another place. But cannot Nature and naturall meanes haue their place, vnlesse they haue Gods place? God ouerthroweth not them: why should they ouerthrow God? Yet thus it is in the world, and thus God is robbed of his glory: and he is but a simple fellow, which is moued with reuerence at sight of such things, or begins to magnifie Gods power and iustice in them. This is too apparant to be denied: for, haue wee not now as great causes of feare as can be? Noah heard of water; and wee heare that fire is to destroy the worlde: and ye • where is hee that is mooued with reuerence, as Noah was? and yet Noah could saye, The floud shall not be, these 120. yeeres: but who can say and proue that this world shal not be destroyed by fire within these 120. yeeres? And till the floud came, they had doubtlesse many othe • plagues, which were fore-runners of the generall destruction; all which as they came, Moued Noah vnto reuerence: and so wee, in this age, doe see the great workes of Gods Iudgements, vpon men, vpon families, vpon townes, vpon countries, and whole kingdomes, and wee feele his heauie hand in many sharpe strokes; but who and where are they whose hearts feare God the more, and doe tremble in the consideration of his Iudgements. Nay, alas, amongst many it is but a matter of mockerie so to doe. This is not the fault of our religion, but the want of it: for if men truly knew and beleeued in God, they could not thinke nor speake of God, nor looke at his workes, but with feare and reuerence. For as our feare of God is, so is our faith: little feare of God, little faith: and no feare at all, no faith at all. Let therefore all men shew their religion by their feare of God, and let euery Christian acknowledge God in his workes. England hath beene faulty herein in one point especially. Wee haue had great plagues, which haue taken away many thousands in short time; wherein God hath shewed himselfe mighty against our sinnes: But Gods hand would not be seene nor acknowledged, but onely nature and naturall causes. But let England take heede, that God send not a plague so generall and so greeuous, that euen the most profane men, euen the sorcerers of Egypt (if they were here) doe acknowledge that it is the finger of God; and so giue God that due reuerence, which in his ordinary visitations he hath not. Thus wee see the ground whence this reuerence in Noah sprang; namely, his faith.

Now let vs see the occasions or considerations in Noahs heart, that made him feare. The ground wherupon he feared, was true faith; for else he had not beene capable of any feare or reuerence of God: but the occasions which stirred vp this feare in him, were some things else.

Now if we looke to humane reasons, Noah had no cause at all to feare as he did. For first, the Iudgement was farre off; 120. yeeres after: and common reason saith, its folly to feare any thing so farre off; but its time enough to feare, when it is neere at hand. Againe, he was one single man, and the world was full of wise and mighty men: they all heard of it, yet none of them feared; therefore their exsample might preuaile with him, to keepe him from feare, and to make him secure and careles • e with the rest: for exsamples are strong, especially when they are so generall.

Thirdly, the strangenesse of the Iudgement threatned, was such, as might driue any man (in reason) from fearing it at all. For first, who would euer beleeue, that God would drowne all the world with water? such a thing neuer had beene, and therefore how could it be? And againe, If all should be drowned, who would thinke that Noah should escape, and none but he?

These three considerations, being wayed in the ballance of mans reason, would haue kept Noah from fearing, or beleeuing this word of God. But, behold the power of faith: it goeth beyond all humane reach, fixeth it selfe fast on Gods word: and therfore he not only beleeueth it, but hath furthermore his heart possessed with a great reuerence of Gods Maiestie vpon this message. And there were three motiues stirring him vp vnto this Reuerence.

First, the consideration of Gods strange Iudgement vpon the sinfull world; to see that his wrath was so prouoked, that he should bring so vnwonted a plague: so strange both for the nature of it; a floud of water to drowne men: whereas generally all men can auoide the violence of that element; & for the measure of it, so great, as it should drown all the world, and destroy all men.

Now, that which this Iudgement of God wrought in Noah, the same effect should Gods Iudgements worke in vs; namely, they should moue vs with reuerence. For, as Christ saith, Our dayes are like Noahs: As it was in the dayes of Noah; so shall the dayes be before the comming of Christ (Mathew 24.37). These dayes are as wicked, men are as couetous, as cruell, as malitious, as voluptuous, and yet as secure, as they then were; as full of sinne, and yet as dead in sinne as they were then. Therefore Noah looked for a floud 120. yeeres after: and who can tell whether our world shall last so long a time or no? At least wee may safely say (whatsoeuer the world doth) there is no man liueth, but within farre lesse time then 120. yeeres, is assured to be throwen to hell by a floud of Gods wrath at his death, vnlesse in the meane time hee repent: and yet alas where is hee that is moued with reuerence at consideration hereof? The wicked man may escape the water of a floud: but hee cannot scape the fire of hell, hee cannot escape death, hee cannot escape the last Iudgement. These are to come, yet they are sure: why then doe not men feare as Noah did? hee feared, 120. yeeres afore it came. We can indeede tremble a little at a present Iudgement: as, when fire breakes out, when waters ouerflowe, when the plague destroyeth, or when famine consumes: but to tremble at a Iudgement threatned, though it be afarre off, this is the worke of true faith. This was in Noah, & wrought in him a reuerence: and so would it in vs, if it were in vs. When men crie fire, fire; wee stirre, wee runne, wee tremble: but God crieth in his word, the fire of hell, the fire of his wrath; and wee care not, wee stirre not, wee leaue not our sinnes, wee are not moued with reuerence, as Noah was: therefore it is more then manifest, that holy faith is wanting in the world, which Noah had.

The second motiue, stirring vp this reuerence in him, was the consideration of Gods wonderfull mercie to him and his family, in sauing them. This mercy seemed so wonderfull to him, both for that hee knewe it was vndeserued (knowing himselfe a sinnefull man, and therfore not able to merit Gods fauour, and being priuy to himselfe of his owne manifolde imperfections) and also vnexpected, for he neuer thought to haue been spared alone in an vniuersall destruction: therefore he wondred with reuerence at so great a mercy. Thus Gods mercies doe not onely winne a mans heart to loue God, but euen to feare him with much reuerence: this Dauid proueth (Psalm 130.4) There is mercy with thee, O Lord, that thou maist be feared: as though he had said; thy great mercies to thy children, O Lord, do make them conceiue a reuerent estimation of thee. This made Dauid cry out in a holy passion: How excellent are thy mercies, O Lord! Psal.

And as Gods childrē wonder at the excellencies of Gods mercies vnto them, so also at their owne basenesse and vnworthinesse. Thus doth holy Dauid, 2. Sam. 7.18. (who as hee was a man of much faith, so was he full of excellent meditations, and reuerent speeches of God, which are the true effects of faith) when God had set him in his kingdome, hee saith, Who am I, O Lord, and what is my house that thou hast brought me hither? And 1. Chron. 29.14. But who am I, saith he, and what is my people, that wee should offer thus vnto the Lord? And doubtlesse euen so said Noahs blessed soule often vnto the Lord, and to it selfe, Who am I, O Lord, and what is my family, that we should be chosen out of so many thousands, and be saued when all the world perisheth?

Let vs apply this to our Church and State. If any Nation haue cause to say thus, it is England. God hath deliuered vs out of the thraldome of spirituall Egypt, and led vs out: not by a Moses, but first by a childe, then by a woman, and giuen vs his Gospell, more fully, and freely, and quietly, then any kingdom so great in the world; and still deliuereth vs from the cursed plots of the Pope, and tyrannous inuasions of the Spaniard, who thought to haue marked vs in the foreheads with the brand of infamie, and to haue done to vs as they haue done to other nations whom they haue conquered: but God from heauen fought for vs, and ouerthrew them in their owne deuises: yea, the Lord put his hooke in his nosethrils, and his bridle in his lips, and caried him backe againe with shame and reproach. Wee are vnworthy of such a mercy, if our soules doe not often say vnto God: O Lord what are we, and what is our people, that thou shouldst be so wonderfull in thy mercies vnto vs?

And particularly this must teach euery Christian to be a carefull obseruer of the fauours & mercies that God vouchsafes to his soule or body, to him or his: and the consideration of them, must make him daily be moued with reuerence, and reuerent thoughts of Gods Maiestie; & still as the Lord is more and more mercifull vnto him, to beare still the more feare and reuerence vnto him for the same.

The last motiue of this Reuerence in Noah, was, the consideration of Gods power and wisedome, both in the Iudgement vpon the world, and in the mercy vpon him: for first, in the Iudgement it was wonderfull, that God would chuse so weake an element as water to destroy & vanquish the huge Giants of those dayes: but therein appeared first Gods power, that by so weake meanes can cast downe his enemies: And againe, his wisedome; that as an vniuersall wickednesse had polluted the whole world, so a floud of water should wash the whole world. Secondly, the mercy was also wonderful, that God should chuse to saue Noah by so strange a meane; as an Arke, which should swim on the waters. For Noah thought, if the Lord will saue me, he will either take me vp into heauen (as hee did Henoch a little before) or else make me build a house vpon the top of the highest mountaine. But, the Lord will saue him by no such meanes, but by an Arke: wherein appeared, first Gods power that would saue him by so weake a meanes, as might seeme rather to destroy him. For Noah must lye and swim in the midst of the waters, and yet be saued from the waters: and the Arke m • st saue him; which, in all reason, if the Tempests had cast it against the hard rockes and mountaines, or vpon the strong Castles and houses of the mightie Giants, would haue beene broken in pieces: and so it had, but that God himselfe was the Maister and Pilot in that voyage.

And secondly, Gods wisedom shone cleerly in this means; because God would haue him saued not in such sort, as the world might not see it (as it would haue beene, if hee had beene taken vp into heauen, or into the aire): but would haue him saued in an Arke; that so al • the wicked men, as they • ere a dying in the water, or expecting death vpon the tops of the hills, might see him liue, and be saued, to their more torment, and to their greater shame, who would not beleeue Gods word, as he did. For, as the wicked in hell are more tormented to see the godly in the ioyes of heauen: so doubtlesse were the wicked of that age, to see Noah saued before their eies. The view of this power & wisdom of God herein, made Noah giue great reuerence to Gods Maiestie.

And no les • e ought it to worke in the hearts of all true hear • ed English men, and faithfull Christians. For, did not the Lord restore & establish the Gospell to our nation, by a child and by a woman; and in her time when all other Princes were against her (cōtrary to the rules of policy)? and did not God in our late deliuerance, ouerthrow our enemies, not so much by the power of man, as by his owne hand? Did not he fight from heauen? Did not the starres and the winds in their courses sight against that Sisera of Spaine? Let vs therefore with blessed Noah stād amazed to see Gods mercies, & with reuerence & feare magnifie his great and glorious name.

And thus we haue the three motiues that moued in Noah this Reuerence of God: the consideration first of his great Iudgement on the sinfull world: 2. Of his great mercy in sauing him: 3. Of his admirable power and wisedome, shewed both in the Iudgement and the mercy.

Hitherto of the first effect. It followeth; Prepared the Arke.

The 2. effect of Noahs faith, wherby it is cōmended, is, that he vpon a cōmandement receiued frō God (as we heard before) doth make & build an Ark, wherin to saue himself & his family. Cōcerning this Ark, much might be spoken out of ye book of Gen: but it is not to our purpose: which is no more in this Chapter, but to shew the obedience and practice of faith, and therein the excellencie of it. Now the point here to be spoken of, is not the matter, nor the measure, nor the proportion, nor the fashion, nor the vses of the Arke; all which in the 6. Chapter of Genesis, are fully described: but the action and obedience of Noah in preparing it, as God bad him: whereof the holy Ghost (in Genesis 6.22.) saith, Noah did according to all that God had commaunded him, euen so did he.

Now in this action of Noahs faith, diuers points of great moment are to be considered.

First, why did God bid Noah make an Arke, 120. yeeres before the floud, when hee might haue built it in three or foure yeeres?

The answere is, God did so for diuers causes: some respecting the sinfull world, as that they might haue longer time, and more warnings to repent; euery stroke of the Arke, during these 120. yeeres, being a loude Sermon of repentance vnto them. Againe, that they might be without excuse, if they amended not: and lastly, that their iniquities might be full, and their sinnes ripe for vengeance. But of all these, we will not speake, because they concerne not Noah, of whose faith we are onely to speake: let vs therfore touch only those causes which concerne Noah. And in regard of him, the Lord did thus, that he might try his faith and patience, and exercise other graces of holinesse in him. Thus God dealeth with his seruants alwayes: hee exerciseth them many and strange wayes in this world. He led the Israelites in the deserts of Arabia fourty yeeres; whereas a man may trauell from Rameses in Egypt to any part of Canaan in fourty dayes: and this God did to humble them, and try them, and to know what was in their heart (Deut. 8.2.)

God promised Abraham a sonne, in whom all the nations of the earth should be blessed (Gen. 12.3): But he performed it not of 30. yeeres after (Gen. 21.2). He gaue Dauid the kingdome of Israel, and anointed him by Samuel, 1. Sam. 16.13. But he attained it not of many yeeres after; & in the meane time, was persecuted and hunted by Saul, as a flea in a mans bosome, or as a Partridge in the mountaines, 1. Sam. 24.15. and 26.20. And thus God exercised him both in that and other his promises: as he saith, Psal. 40.1. In waiting I waited on the Lord: and Psal. 119.82, Mine eyes faile for waiting for thy promise! O when wilt thou comfort me? Thus God dealt with them, and thus in some measure hee deales with all his children, to humble and to try them, and to know what is in their hearts; for that, in these cases, men doe alwaies shew themselues, and their dispositions. When men enioy all things at their will and wish; who cannot make a faire profession? but where men are long deferred, and kept from that is promised and they expect, and are so long crossed in their expectations, then they appeare in their owne colours.

And as God dealt with them, so will he one way or other doe with vs: if wee be his seruants, hee will at some time of our life or other, lay some such affliction vpon vs, as may try vs, and our faith, and our patience, and our humility. For if we be hypocrites, and haue no true graces, but onely a shew; this will discouer it: and if we haue true and sound faith, and patience; this will make them shine like orient pearles in their true and perfect beauty.

Secondly, as God bad Noah build an Arke so long time before any neede of it; so he did, without denying or gainesaying. So saith the story (in Genesis): He did according to all that God commaunded him. And thus the holy Ghost saith here, He being warned of God, by faith prepared the Arke: Where we learne, That where true faith is, there followeth true obedience to euery commaundement of God: insomuch as a godly beleeuing man no sooner heareth any duty to be commaunded of God, but hee thinks his soule and conscience is tied to obedience: and this is the nature of true faith. And it is as impossible to be otherwise, as it is for fire hauing fewell not to burne. Acts 15.9. Faith purifieth the heart; namely, from carelesse disobedience to Gods word: for if from any corruption at all, then from it especially, because it is most contrary to the purenesse of true fai • h.

This being so, sheweth vs, not any fault in our religion (as the Papists slander vs) but the want of our religion, and the want of true faith in the world: for there is almost no obedience to Gods commaundements. For first, Turkes & Iewes acknowledge not the Scriptures: and the Papists haue set aside Gods commaundements to set vp their owne. And few Protestants haue the feeling of the power of true religion, & nothing indeed but a bare profession: but it must be a feeling of the power of it, which produceth due obedience. And alas, wee see men obay not Gods commaundements. God saith,Commaundements 3. & 4. Sweare not by my name vainely, keepe my Sabbath. Where is there a man of many that feareth to breake these? Alas, there are more mockers of such as would keepe them, then carefull and conscionable keepers of them. How truly said Christ, When the sonne of man commeth, shall hee finde faith on the earth? It is likely, therefore, these be the dayes, wherin we may wait for the cōming of Christ: for the generall want of obedience, sheweth the generall want of faith.

But this obedience of Noah is better to be considered of: for it was very excellent & extraordinary; there being many hindrances that might haue stopped him in the course of his obedience, and haue perswaded him neuer to haue gone about the making of the Arke.

As first, the great quantity of the Ark, amounting to many thousands Cubits; a work of huge labour & great charge.

Againe, the length of his labour, to last 120. yeeres. It is a tedious thing, and troublesome to mans nature, to be euer in doing, and neuer to haue done.

Thirdly, the building of it was a matter of much mockery to the world: for, it signified; 1. the destroying of the whole world: 2. the sauing of him and his. These things were taunted at by the worldly wise men of that sinful age, and he was loudly laught at by many a man, to thinke all the world should perish; but much more, if all perished, to imagine that he and his should be deliuered.

Lastly, the building of the Arke was a harsh thing to nature, and naturall reason, in many respects: for,

First, that all the world should be destroyed, seemed not possible to be, because it neuer had beene.

Secondly, it seemed not likely that Gods mercy should be so wholly swallowed vp of his iustice.

Thirdly, they must liue in the Arke, as in a close prison, without comfort of light or fresh aire, and amongst beasts of all sorts, and that for a long time, hee knew not how long. Now reason would tel him, he had better die with men, then liue with beasts; and better die a free man and at liberty, then liue a prisoner; and better die with company, then liue alone: And that if God had purposed to saue him, hee could haue vsed other meanes, and more easie, more direct, & more safe then this; that therefore his deliuerance was to be doubted of. And lastly, reason would say: I may make my selfe a gazing and mocking stocke to the world for 120. yeeres; and it may be then Gods purpose will be altred, & no floud will come: or if it come, & I go into the Arke, and it chance to breake against the mountaines, so that I perish with the rest, then am I worst of all, who perish notwithstanding all my labour; therefore I had better let it alone, and take my venture with the rest of the world.

These, doubtlesse, and many such naturall considerations came into his minde, and stood vp as so many impediments of his faith. But, behold the power of true faith, in the heart of a holy man: It ouergoeth all doubts, it breaketh through all difficulties, to obay the will & word of God. Yea, it g • ues a man wings, with which to flie ouer all carnall obiections. Thus we see it here in Nooh, and afterward shall as cleerely see it in Abraham, and other holy men.

The vse of this doctrine discouereth the weaknesse of many mēs faith: for if the doctrine of the Gospel go currāt with our natural affectiōs, or seem plausible to our natures, we do formally obay it. But if it crosse our affections, or goe beyond our reason, or controll our naturall dispositions, then wee spurne against it, we call it into question, we are offended at it, and denie our obedience. Here wants the faith of Noah, which caried him beyond the compasse of nature, and reach of reason, and made him beleeue and do that which neither nature could allowe, nor reason like of, & which would be displeasing to his naturall affections. Let vs therfore learne to practice true faith, by beleeuing forthwith what God shal say vnto vs, without asking aduise, or hearing the obiections of flesh and bloud. God threatned in times past the ouerthrow of the great Monarchies of the Assyrians, Chaldeans, Persians, Grecians, Romanes: reason did make doubts how it could be, but faith beleeued it, and it is done. God in later times threatned the fall of Abbies, and dispersing of Monkes, for their wickednesse. It seemed impossible to reason: yet faith in some beleeued it, and it came to passe.

God now threatneth the ruine of Babylon, and the full reuelation of Antichrist, and the ouerthrow of the new found Hierarchie of the Iesuites, which glitter so in worldly glorie, and in outward strength: this seemes hard to bring to passe; but let faith beleeue it, for it is Gods word, and shall be fulfilled in his season. God hath said, that our bodies shall rise againe, euen these bodies which are burned to ashes, or eaten of beasts, or fishes, or turned to dust in the earth. This is a wonder to nature, an amazement to reason: but faith will beleeue it, and shall finde it true, for God hath saide it.

God saith, Christ is in the Sacrament truly and really present to the soule of a Christian. Carnall senses denie this, and naturall reason knoweth not how, but aske with the Capernaits, How can he giue vs his flesh to eate? But faith beleeueth it, and knoweth how; though to outward sense it cannot be expressed. And it was a holy and diuine speech vsed by holy Martyrs, who being asked how Christ could be eaten in the Sacrament, and not with the teeth, answered; My faith knoweth how. God saith, Wicked men though they flourish neuer so, are miserable; and good men are blessed aboue all other. Reason and worldly experience say this is false: but true faith belieues it, and findes it true; for neuer did any childe of God desire to change his estate with the mightiest or wealthiest wicked man in the world. God saith, He that will follow Christ, must denie himselfe, and his owne desires, and follow Christ, in bitternes and affliction. Nature saith, This is a hard lesson: who can beare it? But faith beleeues it, yeelds to it, and endeuours the practice of it, because God hath so cō maunded. Such is the power and excellency of true faith.

Fourthly and lastly, out of this action and obedience of Noah, marke a speciall lesson. God had reuealed to him, that he would saue him and his family, and assured him hee should not perish. Yet for all this, he makes an Arke: wherevpon it followeth, that Noah, though he knew God would saue him, yet was perswaded he must vse the meanes, or else should not be saued. He might haue said to himselfe, God hath said, and bound himselfe by couenant, he will saue me; now if I make not the Arke, yet his word is his word, and he will stand to it. His will cannot be altred: though I be false he will be true; though I doe not that I should doe, yet he will do what belongs to him: therefore I will spare my labour and cost of making the Arke; especially seeing it is a matter of so much mockerie, and so ridiculous to reason. But Noah is of another minde: he will not seuer Gods word from his meanes, he dependeth on Gods word for his safety, but not on his bare word without the meanes.

Whence we learne, that though a man be certaine of his saluation, yet he is to vse the meanes of saluation: and that not onely, though he be certaine in the certainty of faith, but though hee could be assured, from God himselfe by immediate reuelation. For, if God should say to a man by his name, thou shalt be saued; It is no more, then here was said to Noah for his deliuerance. For to him said God, I will destroy all flesh: but with thee I will make my couenant, and thou shalt be deliuered: yet, for all that, Noah iudgeth, that if he vse not the meanes, if he make not an Arke, he is to looke for no deliuerance: this was Noahs diuinitie;

Contrary both to the diuinitie and practice of some in this age: who say, If I shall be saued, I may liue as I list: and though I liue as I list, yet if in the end I can say, Lord haue mercie on me, I am safe enough. But Noah would not trust his body on such conditions, though they be so presumptuous as to trust their soules. Let such men be assured, God in his decree hath tied the end and the meanes together. Let not therfore man separate what God hath ioyned together: he that doth, let him look for no more saluation if he vse not the meanes, then Noah would haue done for safety, if hee had made no Arke. And thus wee see the second effect of his faith. It followeth; To the sauing of his houshold.

Now this second effect of preparing, is further inlarged by a particular enumeration of the Ends or purposes, why the Arke was made; namely, both of Gods commandement, and his obedience in making it.

The first end which both God had in commaunding, and Noah in making the Arke, was the sauing of his houshold: that is, himself, & all that belonged to him; which were his wife, his three sonnes, and their wiues, Gen. 7.7.

But first of all, it may seeme wonderfull, how this Arke should saue him and his houshold in this generall destruction. For it was a great and huge vessell resembling a ship: yet so farre vnlike, as it is rather called an Arke. It must flote aboue the water, it must be laden with a heauie burthen; and yet without Anchor to stay her, without mast to poise her, without sterne to guide and moue her, without Maister to gouerne her. For Noah was partly a husbandman, and partly a Preacher: and though he had much learning, yet the vse of sayling was not then found out: and therefore in all reason this Arke would be caried on hills and rockes, by the violence of the Tempests, and so slit in pieces. Yet, for all this, it saued him, euen when heauen and earth seemed to runne together (so vehement was the raine) euen then it saued him and his. How came this to passe? Euen because Gods prouidence and his hand was with it: Hee was the Maister, and the Steres-man. For as God himselfe shut the doore of the Arke vpon him, when he was in, and made it fast after him, that no water might enter (which was impossible for Noah himselfe to haue done) Gen. 7.16: So doubtlesse the same God that had vouchsafed to be his Porter, was also his keeper and preseruer, and the Maister of the Arke during that voyage. And from hence came it to passe, that the Arke saued him: which otherwise in reason it could neuer haue done.

Here wee learne, first, the speciall and extraordinary presence, and prouidence of God ouer his children in great distresses and extremities. His prouidence is ouer all his works, for he forgets nothing that he made: but the speciall eye of his prouidence watcheth ouer his children; as a Maister of a family hath an eye ouer his meanest seruants, yea ouer his verie cattell: but his care night and day is for his children. And as God ouerlooketh all his children alwayes: so principally his prouidence sheweth it selfe, when they are in the deepest dangers, or in the greatest want of naturall helps. When Daniel was cast into the Lions denne, God was there with him, and shut their mouthes, Daniel 6.22. When the three children were cast into the fierie fornace, God was with them, and tooke away the naturall force from the fire: Daniel 3.27. When the Israelites were to passe through the sea, or else die (a hard shift) God was with them, & made the sea giue place to his children, and stand like two walls on either side them, Exodus 14.22. When they were to wander through the wide wildernesse, through so many dangers and discomforts as Deserts doe afford, Christ was with them, and waited vpō them with his continuall comfort and assistance, Corinth. 10.4. And so when Noah was to go into the Arke, and (being in) must haue the dore shut, and closed vpon him; his ca • e pitifull. For, doe it himselfe he could not; it both being so bi • ge, that Elephants and Camels must en • er in at it: and though he could haue pull'd it to; yet being within, hee could neuer haue sufficiently closed it from the water: Nor would any other of that wicked world doe it for him: they did not owe him so much loue or seruice, but rather mockt him, & laught at him: as first, for making the Arke; so now for entring in, when he knew not how to haue it closed. How should hee do? himselfe could not, others would not. God himselfe with his owne hand shut it for him. And after, when he was in, and was in danger to be throwen vpon the rockes, and to be split in pieces on the hills, and had no Anchor, no sterne, no Pilot, no Maister; God himselfe was with him, and was all in all vnto him. The eye of his loue, and the hand of his power was ouer him, and so the Arke saued him and his houshold. Such is the prouidence of God ouer his, when they are in the deepest distresses, & most destitute of all worldly comforts.

The vse of this doctrine ministreth comfort vnto Gods children: who as they are sure of strange calamities to fall vpon them; so are they sure also of a speciall care of God ouer them, euen in their greatest extremities. And this may Gods childrē (who serue him in ye true obedience of faith) euer assure themselues of, that the Lord doth neuer forget, nor forsake them in any of their troubles: but will be euer ready with his mercifull hand, to defend them from dangers, to prouide for them in necessities, & to comfort them in distresses, when they know not in the world how to doe. Elisha had an armie of men sent against him, to take him: How should one man escape from a whole armie?1. Kings. 6.15.16. His man cried, Alas Maister how shall we doe? Hee answered his man, and bad him, Feare not, there were more for him then against him; that is, more Angels (though they were vnseene) for him, then there were men in the Armie against him. And so when no man would shut the door for Noah, there were Angels enow readie sent from God to doe it for him: and when all wicked men wished he might perish with the Arke he had made, & assured themselues he would perish, hauing no such helpes as ships require; then the holy Angels, or rather God himselfe, supplied all such wants vnto him: and so when themselues perished, they sawe him and his houshold saued by that Arke. And no lesse care hath God ouer his Church and children to this day. And though hee worketh not visible miracles for them, yet they feele and finde that he is oftentimes mighty, and wonderfull in preseruing them, in prouiding for them, in assisting them, and in comforting them, when else without that prouidence of his, they knowe they had miscaried.

Againe, whereas God himselfe vouchsafeth in Noahs danger, to be the Master and Pilot of this Arke, that so it may saue him and his houshold; we learne the auntientie and dignitie of the trade of Mariners, Saylers, and Maisters of ships. The auntientie: For we see it is as old as Noah, as old as this second world, euen 4000. yeeres olde. The dignitie is great; for God himselfe was both the first author, and the first practicer of it. The author and first deuiser: For Noah made not this Arke of his owne head, but (as we heard before) he was warned of God to doe it. And hee was the first practicer; for God himselfe performed all those seruices vnto Noah in the Arke: else it had neuer saued him.

This being so, It is the more griefe to see that worthy calling so abused, and debased as it is; the most of them that practice it being profane, vngodly and dissolute men. Such men should remember, God made the first ship, and God was the first Master, and the first Mariner, the first Pilot, the first gouernour of a ship: and they should labour to be like him. This is one of those fewe callings, which may say, God himselfe was the first deuiser and practicer of it. All callings cannot say so: why then should they so farre forgette whom they succeede? Indeede vppon the seas and in distresses, they will make some profession of religion: but let them come a-shore; what swearing, what whoring, what drunkennesse amongst them? But let them be afraid to be so profane, which hold the place, which once God himselfe held: or else let them know they are vnworthy of so good a calling.

And thus we see the reason, and the meanes how the Ark could saue him and his houshold; namely, because God did gouerne it.

In the next place, obserue the end and vse of the Arke. It was to saue this holy man and his houshold. Learne here that Gods seruants in common calamities haue safety: For, God himselfe giueth them security, and prouideth deliuerance. Thus was it euer. When God proceedeth in iudgement against Hierusalem, for the sinnes thereof: hee marketh the godly in their foreheads; namely, such as mourne and cry for the abhominations which are done against God, Ezech. 9.4.

When Sodome must be destroyed, righteous Lot and his family, must be drawen out; nay, the Angell can doe nothing till he be safe, Genesis, 19.16.22. When the destroying Angell went ouer the land of Egypt, and destroyed the first borne in euery house of the Egyptians (the Israelites dwelling amongst them) hee past ouer all the Israelites, whose doores were sprinkled with the bloud of the Paschall Lambe, Exodus, 12.13: And euen so hee whose heart and soule is sprinkled with the bloud of Iesus Christ the Lambe of God, no calamity can do him hurt; nay, when others are smitten he shall be deliuered.

The vse of this doctrine is to our Church and State: Wee haue by Gods mercy long enioyed Peace and the Gospell; and both, vnder a gracious gouernment: and with these, manie other blessings. Yet speake truth, and the sinnes of our times call for a floud, as in Noahs time: and sure a floud of tribulation must come one way or other. For this was alwaies the state of Gods Church; now peace, now persecution. Peace abused, causeth trouble, and calamities. Therefore as we haue so long had peace and ease; so assuredly looke for a floud: what it will be or when, knoweth no man; onely he who will send it, the righteous and almighty God. How then shall wee doe, when the floud of tribulation is vpon vs? There is no way but one. Beleeue in Christ Iesus; settle thy heart in true faith; repent of thy sinnes; get Gods fauour and forgiuenesse: and then when the floud comes, Gods prouidence shall affoord thee (one way or other) an Arke of safetie and deliuerance. Sprinkle thy soule now with Christes bloud by faith and true repentance: and the destroying Angell of Gods wrath, shall passe ouer thee and thy houshold.

Thirdly, obserue the largenesse of Gods bounty. Not onelie Noah shall be saued, but with him his houshold also. Why the Lord did so, there be diuers reasons:

First, for the Propagation and multiplication of the world after the floud. If any obiect, Noah and his wife might haue serued for that end: I answere, they were olde; for hee was 600. yeeres olde, when the floud came: and though hee liued 300. yeeres after the floud (Genesis, 9.28); Yet reade wee not of any children that he had. If any further obiect; The first world was begun, and multiplied by two alone, Adam & Eue, & no more: why then should there be so many for the beginning of the second world? I answere: God did so in the beginning, to shew that all mankinde came of one bloud (Acts. 17.26); and that in regard of body or birth, there is no difference originally betwixt man and man: which also was obserued euen in the second beginning For, though the world was multiplied by three brethren, Shem, Cham, and Iapheth: Yet those three were not strangers, but all sonnes to one man Noah: so that as at first by Adam and Eue; so after, from Noah and his wife came all men in the world. But in the beginning of the second world, there must needes be more lines then one; because now the blessed seede was promised, whose line and kindred must needes be kept distinct frō all other, vntil his incarnation. Againe, there was more cause now why the world should be speedily replenished then at the beginning. For, first the earth had some glory and beauty left it after the first curse; so that it was still a most pleasant and delightfull habitation to Adam and Eue. But now by the second curse in the floud, all her beautie was gone, she and all her glory was ouerrunne, spoyled, and defaced; so that it had beene a miserable habitation for Noah and his wife, if they had beene without company. Secondly, the earth being much defaced, and the vertue of it almost quite perished by the floud, had now more neede to be recouered, by the hands and helpe of many mens labours. And to this purpose, the Scripture saith, Gen. 9.19. & 10.32. that the earth was diuided amongst the three sonnes of Noah. And they liued not all together, but ouerspread the earth. And least the beasts, which then were many, should ouergrowe the world, therefore God would haue the earth speedily replenished, & to that end Noah & his wife: had neuer a seruant in ye Ark, but only such as should haue children; their 3. sonnes and their wiues. And thus the multiplication of mankind is the first cause, why God saued Noahs children.

The second cause: It is likely that as himselfe was a righteous man, so they of his family were more orderly and religious, then others of that wicked Age; for, good men make conscience of teaching their families: as, Abraham, Gen. 18.18. And seeing Noah is commended for a iust & good man, doubtlesse, he did carefully instruct his houshold: & therefore it is to be supposed, that all, or the most of them, were holy and righteous persons, fearing God.

Thirdly, though all of them were not righteous, yet they were all of the family of righteous Noah: and therfore for his sake they were saued; all being his children, or his childrens wiues. For, the righteous mā procureth blessings not on himself alone, but on all that belong vnto him, dwel with him, or are in his cōpany. At Abrahams request had there bin but 10. righteous men in Sodome; all had beene spared for their sakes, (Gen. 18.32). When Ioseph dwelt in Egypt, all Putiphars house, and all in it (though hee were a heathen man) were blessed for Iosephs sake: (Gen. 39.5). When Lot was deliuered out of Sodomes destruction, the Angels asked him, Hast thou any sonnes in law? that they might haue beene saued for his sake (Gen. 19.12). When Paul and 276. soules with him suffred shipwracke, and were all in present danger of drowning, God saued Paul, and for his sake all the rest. God gaue him the liues of all that were with him in the ship, Acts 27.24. And so here Noahs children, and their wiues, are spared for Noahs sake.

Let this encourage all men to serue God in truth and vprightnesse; seeing thereby they shall not make themselues alone bles • ed, but bring downe Gods blessing euen on their houses, children, and posterities: yea, the very places where, and the people with whom they dwell, shall fare the better for them. And thus we see the causes & reasons, why not Noah alone, but euen his houshold were also saued.

In the fourth place, let vs obserue how the holy Ghost saith, that Noah built the Arke; not for the sauing of himselfe, but of his houshold: and it is so said for two causes:

First, to shew that Noah, though he were the head & gouernour, yet was one of the houshold; for, in the word houshold himselfe is comprehended. Maisters and Fathers, though they be gouernours, yet must thinke themselues members of the houshold; so will they haue more care thereof, when they esteeme themselues members of the body, and parts of the whole.

Secondly, to teach vs what care Noah had for his family; euen so great, as hee prepared the Arke to saue them withall. Here is an example of a worthy Maister of a houshold; and yet all this was but for a temporall deliuerance. Now, if hee was so carefull for their bodily safety, how much more was he to saue them from hell and damnation, which he knew to be an eternall destruction of both soule and body. Therefore doubtlesse as he was a diligent Preacher of righteousnesse to that sinfull world: so principal • y a diligent Preacher and Prayer, and Catechiser of his owne family; that so he might make them Gods seruants, and deliuer them from the eternall fire of hell.

Noahs example is to be a patterne to all Parents and Fathers of families to teach them care not onely for the bodies, & bodily welfare of their families, but especially for their soules and spirituall welfare. And if they be bound by all bonds of nature and religion, to prouide for the bodies of their children; let reason iudge, how much more straightly they are tied to looke to their soules. But S. Paul saith, He that prouideth not temporall things necessary for his family, is worse then an Infidel, 1. Timo▪ 5.8. Then what is he who prouideth nothing for their soules? Surely, his case is extremely fearefull. Therfore when thou hast prouided meat, apparell, a calling, and mariage, house & liuing for thy child: think not thou hast done, and so maist turne them off. The world may take them thus: But God will not take them so at thy hands. No, the greater duty remaines behind; thou must prouide for their soules, that they may know God, & feare his name. Thou must with Abraham (Gen. 18.19.) Teach thy family, that they may walke in the wayes of God: I know Abraham, saith God, that he will do it. And surely God will know all such as do so. By doing thus, men shal make their houses Churches of God, as here Noahs was: & it would be far better with our Church & State, if men did so: Ministers in the Church, & Iustices in the Country should haue much lesse to do, if Maisters of families would do their duties.

But to goe further: let vs see more particularly what this houshold was, that was thus saued by the Arke.

First, it was a family of foure men & foure women: not men or women alone▪ but both, and consisting of as many women as men. Thus God would haue one sexe to loue another, and one to think themselues beholden to the other▪ the beginning of the first world was by one man & one woman. Of the second, by foure men, and foure women; but alwai •• equall. And here also God would teach men not to contemne the other, though the weaker sexe: for God saued as many of them from the vniuersall floud, as he did men.

Secondly, how many were they in all? but eight persons. Of the whole world no more were saued: A miserable spectacle. See what sinne can doe. It can bring many Millions to eight persons in a short time. See what it is to offend God. Let vs not then glory in our multitudes, but glory in this, that we know and serue God: for otherwise, if our sinnes cry out to him against vs, he can easily make vs fewe enow.

Thirdly, what were these eight persons? not one seruant amongst them all: there were none but Noah and his wife, his three sonnes, and their wiues. It is meruailous, that here were none of Noahs seruants. Some thinke he had none, and that the simplicity of those dayes required no attendance, but that each one was seruant to him selfe. And they seem to gather it out of Gen▪ 7.1. where God biddeth Noah, Enter thou & all thine house into the Arke: And when they entred, they are recounted in the seauenth verse, to be none but himselfe, his wife, and his children: therefore say they, in Noahs house, there were no seruants. But why might not Noah haue seruants, as well as Abraham and Lot had? doubtlesse he had. But, behold a wonderfull matter: Noahs owne seruants would not beleeue his preaching, but chose rather to liue loosely with the world, & perish with it, then to liue godly with their Maister, and be saued with him. This was and wil be true in all Ages, that in a wicked age, or in a wicked towne, a Maister shal not be able to gouerne his owne seruants; but the streame of common wickednesse, and ill examples of other men doth draw them from the obedience of their Maisters. They can readily alledge for themselues, we wil not be vsed more hardly then other mens are, we will not be tied to our houres, & bound to so many exercises, we will do as others do. Thus would Noahs seruants do, and perished with the world. So hard a thing is it for a good man to haue good seruants in such times or places where wickednes raigneth.

And thus wee haue seene in some sort, How the Arke saued Noah and his houshold, and what this houshold of his was.

Now besides this end and vse of the Arke, we are further to know; that whereas this sauing of them was but a corporall deliuerance from a temporall death, this Arke hath also a spirituall vse, which we may not omit: for as many of Noahs family as were true beleeuers, it was a meanes to saue them another way, euen to saue their soules: for it taught them many things.

First, it was an assurance of Gods loue vnto their soules: for if hee was so carefull to saue their bodies from the floud, they thereby assured themselues, hee would be as good vnto their soules; which they knew to be farre more pretious and excellent.

Secondly, it shewed them how to be saued. For, as they saw no safety, nothing but present death out of the Arke: So it taught them, that out of Gods Church, and out of Gods fauour, no saluation could be expected; and so it taught them to labour to be in Gods fauour and members of his true Church.

Thirdly, they saw they were saued from the floud, by faith and obedience. For first, Noah beleeued Gods word, that the floud should come; then he obayed Gods commaundement, and made the Arke, as hee was commaunded. And thus he and his, by beleeuing & obaying, were saued through the Arke: and without these, the Arke could not haue saued them. This taught them more particularly how to be saued; namely, by beleeuing God, and obaying God, and else no saluation. For, when they saw their bodies could not be saued without them; It assured them, much lesse could their soules be saued without faith and obedience.

Lastly, this deliuerance by the Arke was a pawn vnto them from God, assuring them of saluation, if they beleeued in the Messias. For, seeing God so fully performed his promise vnto them for their bodily deliuerance vpon their beleeuing: they therby might assure themselues, he would performe his promise of saluation vnto them, vpon their faith and true obedience. Moreouer, it strengthned their faith. For, when euer after any promise of God was made vnto them, or any word of God came vnto them, they then remembred Gods mercy and faithfulnesse vnto them in their deliuerance by the Arke: and therefore beleeued.

Vnto these and many other spirituall vses, did the Arke serue vnto Noah, and to his houshold, as many of them as were beleeuers.

But what is this to vs? Indeede, the Arke serued them for a temporall deliuerance, it saued their liues; therefore they also had reason to make spirituall vse of it: But it saued not vs, it serued vs to no vse corporall; therefore how can wee make any spirituall vse of it.

I answere; though wee had no corporall vse of the Arke, yet there ariseth an excellent spirituall vse out of the consideration of it.

The Arke of Noah and our baptisme, are figures correspondent one to the other: that, that Noahs Arke was to them, Baptisme is to vs. Thus teacheth S. Peter, 1.3.20.21. To the Arke of Noah the figure which now saueth vs, euen Baptisme agreeth. The same that S. Paul here ascribeth to the Arke, S. Peter ascribeth to Baptisme. The Arke saued them, Baptisme saueth vs. Now the resembla • ce betwixt these two figures, hath two branches.

First, as it was necessary for them that should be saued in the floud, to be in the Arke; and out of the Arke no possibility to escape: So is it for them that will haue their soules saued, to be in Christ, and of his Church; they must be mysticall members of Christ, and visible members of his Church: and out of Christ and his Church, no possibility of saluation. That this is true (for Christ) S. Peter proueth apparantly, Acts 4.12. Among men there is no name giuen vnder heauen, whereby to be saued, but the name of Iesus Christ; neither is there saluation in any other.

And that this is true, for the Church, he prooueth, Acts, 2.47. The Lord added to the Church daily such as should be saued: See how such as are to be saued must ioyne themselues to the Church, when they see where it is: and all this is signified & taught in Baptisme. For the outward vse of Baptisme makes vs members of the visible Church, & the inward & powerfull vse of Baptisme makes vs members of Christ himselfe.

The vse and consideration hereof, should make vs all more carefull to be true members of Christ, & of his Church, by making not onely a bare profession of religion; but by seeking to be incorporate into Christ by faith and true repentance: for this must saue vs, when nothing els can. As they that were out of the Arke, no gold nor siluer could buy out their safetie, no lands nor liuings, no houses nor buildings, no hilles nor mountaines, nothing in the world, nor the whole world it selfe could saue them; but being out of the Arke they perished: So if a man be out of Christ, & out of his Church, no gold nor siluer, no honour nor glory, no wit nor policy, no estimation nor authoritie, no friend • nor fauour, no wisdome nor learning, no hilles of happines, nor mountaines of gold can saue his soule; but hee must perish in the flood of Gods eternall wrath. For as it prooued folly in them that trusted to their high houses, or catcht hold on the hils, if they were out of the Arke; so will it prooue much greater folly to them that shall trust to any meanes of saluation, if they be out of Christ. And contrariwise, as they that were in the Arke were sure to bee saued, doe the waters, windes and weathers, stormes and tempests all they could; so that still, the more the waters rose, the Arke rose also, and was euer higher than they; and the higher it was carried by the violence of the waters, the safer it was from the danger of hils and rockes: and so in the midst of danger they were out of danger, and were saued in the midst of the water: So, he that is once truely in Christ, is sure of saluation, nothing can hinder it; flouds of calamities may assault him and humble him, but they hurt not his saluation; hee is in the Arke, he is in Christ; nay the gates of hell shall not ouerthrowe him: but through all the waues of the diuels malice, & through all tempests of temptations, the blessed Arke of Christes loue and merits shall carrie him vp, and at last conuay him to saluation: this is the blessed assurance of all them that are truely baptized into Christ. But as for such, as out of their prophanenesse, either care not to be in Christ, or contemne Baptisme; let thē assure thēselues, they be out of the Arke, & they perish certainly. This is the 1. part of the resemblance.

The second is this: Noahs body going into the Arke, hee seemed therein a dead man, going into a graue or a tombe to be buried; for he was buried in the Arke, & the Arke in the waters, & he depriued of the fresh air • & gladsome light: yet by Gods appointment, it was the means to saue Noah, which in all reason seemed to be his graue; & if Noah will be saued he must goe into this graue. So they that will escape hell and damnation by Christ, the true Arke of holinesse, must be buried and mortified in their flesh, and fleshly lusts; and there is no way to come to life euerlasting but this. For thy soule cannot liue, whil'st thy sinnes, the olde man, that is, thy corruptions doe liue; but they must die, & be buried, and then thy soule liueth: and whilst they liue, thy soule is dead, and farre from the life of grace, which is in Christ Iesus. All this is affirmed at large, in Romanes 6.3.4. Where we may see apparantly that we must by baptisme die with Christ & be buried with him, else we cannot be saued by him: our corruptions, our sinnes, which are the olde man, must die and be buried; that the new man, that is, the grace and holines of Christ, may liue in vs, and our soules by it: & he that thus dieth not, neuer liues; & he that thus is not buried, neuer riseth to true life. Thus, mortification of sin is the way to heauen, and death the way of life eternall: & he that is not thus mortified in his corruption; let him neuer looke to be quickned to grace or glory.

If this be so, we may then see what a miserable world we now liue in, wherin mortification of sin is a thing vnknown; not a man of many that can tell what it is: nay, grace is dead, and holinesse is mortified, and I feare buried also: but the old man raignes. Corruption liues, and sinne flourisheth. Mortifying of Christ by our sinnes is common: but mortifying of sinne is sildome seene. For, Christ is betrayed, crucified, and killed in a sort by the sinnes of men. What a fearefull change is this? Christ should liue in vs, and we endeuour to crucifie him againe: sinne should be crucified, but it liueth in vs. But if wee will haue Christ to saue vs, then must wee mortifie the body of our sinne. For, he that will liue when he is dead, must die while he is aliue. And he that will be saued by his baptisme, must looke that baptisme worke this effect in him, To make him die, and be buried with Christ, that afterwards hee may rise and raigne with Christ. And then shall Baptisme saue vs, as the Arke saued faithfull Noah, and his houshold. And thus much for the first end & vse of the Arke: the second followed.

Here is the second end, why Noah prepared the Arke; To the condemnation of the world that then was. For, by it (not by his faith, as some would reade it) he condemned that wicked generation, both to a temporall destruction of their bodies, and to an eternall Iudgement in hell.

In the words, there are two points to be considered.

For the first, it may be asked, what is meant by the world? S. Peter answereth (2. Ep. 2.5) The world of the vngodly; that is, that generation of sinfull men, who liued in the dayes of Noah, whom also in the 1. Epistle, 3.20. hee calleth disobedient: and their more particular sinnes are disclosed and recorded by Moses, Gen. 6.45. to be, monstrous abuse of holy mariage, vnnaturall lusts, cruelties, and oppressions: an vtter neglect of Gods seruice, and Sabbaoth; and an extreame prophanenesse, and dissolutenesse in euery kinde. And this corruption was not priuate, or personall; but vniuersall, through all estates, sexes, and ages. This world of the vngodly, this whole race of wicked and disobedient men were condemned. But how was that world condemned by Noah? Thus: God vouchsafed them 120. yeeres to repent in, and appointed Noah to preach vnto them, during that time, to call them to repentance. But they beleeued not God, nor Noah, but continued in their disobedience, and grew in their vngodlinesse: therefore, when that time was expired, God performed his word spoken by Noah, brought the floud vpon them, destroyed them all, and condemned in hell as many of them as died in impenitencie and vnbeliefe. And thus that wicked world was condemned, according as Noah in his Ministerie had foretold them.

Here we may learne;

First, what the world of this age is to looke for, vnlesse there be repentance. For, to speake but of our selues in this Nation; Haue not we had the Gospell 30. yeeres and more? and with it peace, and much prosperity? Haue not we had a goodly time giuen vs to repent? What is our duty, but with reuerence to see and acknowledge this goodnesse of God, to take hold of this merciful opportunity, this time of grace, and this day of saluation? If wee doe not, and make no account of the Gospell, what can we looke for, but to be condemned, as that world was? Looke at the meanes and opportunities, which these dayes affoord; and they be as golden dayes, as euer were since Christs, or as euer can be expected, till his comming againe. But looke at the profanenesse, and carnality, and security of this age (euen ouer all Christendome) and this is the Iron age, these be the euill dayes; and so euill, as nothing can be expected, but a riuer of brimstone, and a floud of fire to purge it.

The dayes of the comming of the sonne of Man (which I take to be these dayes) shall be like (saith Christ, Math. 24.37). vnto the dayes of Noah: And surely in security and profanenesse, they are like; and therefore in all reason they must be like in punishment. Wee must therefore take warning by them, and shake off this security, which possesseth all mens hearts, and waite for the Lord in watching and prayer, and thinke euery day may be the last day of this world; at least, the last day of our liues: and let vs prepare for it, and liue in the expectation of it. Otherwise, if our sinfulnesse growe on a little further; nothing can we looke for, but to be condemned in an vniuersall iudgement, as that world was. Let vs therefore be take our selues to a more serious seruing of God: that the Lord when he commeth, may finde vs so doing.

Secondly, in that the whole world that then was, was thus destroyed and condemned, and (as wee heard afore) onely Noah and his houshold saued; wee learne that it is not good, nor safe to follow the multitude. Noah was here a man alone, he held and beleeued against all the world, and yet his iudgement, and his beliefe was true, and all the worlds false: and (accordingly) he saued, when they were all condemned.

It is meruaile therefore the Church of Rome should so much stand vpon numbers and multitude, for the gracing of of their religion: For, it euer was, and euer will be a weake argument. If multitudes might euer haue beene alledged; then vnto Noah especially, to whom it might haue beene said, Who art thou that pretendest to be wiser then all men? and to know more then all the world? Thou that hast a faith by thy selfe, and hast no man to beare thee company; thinke not that all Adams posterity, all the children of holy Henoch, and Methusalem are all deceiued, but thy selfe alone? Would not these and such like obiections, haue discouraged any man? Yet behold the force of faith. Noah had Gods word for it, and therefore beleeueth against all the world, and is commended to all ages for this faith. It is therefore but a vaine flourish of the Papists, to presse vs so much with their multitudes, and vniuersality, and consent, and vnity, and succession, & cōtinuance. For, all this is worth nothing, as long as they first proue not, that that doctrine or opinion which these multitudes hold, hath his ground from Gods word: till then, all the other is vanity. For, it is better with Noah, to haue Gods plaine word of his side, then to beleeue otherwise with all the world; which was here deceiued & condemned, when Noah alone beleeued Gods word, and was saued.

And thus we see who were condemned: the world. To end this point, one question may not vnprofitably be here moued:

Whether was all the world, that is, all the men in that world condemned or no? The words seeme to imply that all but Noah were: and yet it may seeme strange, that of so many Millions none should repent but he: and if they repented, why were they not saued? I answere, The world of that wicked age was condemned two wayes:

First, with a corporall destruction, and so they were all condemned without exception. No high houses, no hilles, no deuises of man could saue them. For, the waters rose 15. cubits aboue the tops of the highest mountaines vnder heauen, Gen. 7.20. And so though till then, diuers of them liued by flying to the hilles: yet that being their last refuge, and being thus taken from them, then all flesh perished that moued vpon the earth, and euery man, and euery thing that drew the breath of life. For, so saith the Story, Genesis 7.21.22. And it is but vaine to imagine, that any of them could be saued vpon that Arke: for, first it was so made with a ridge in the top (as is most probably thought) that no man could stand vpon it, much lesse make any stay, in that violent tossing by tempests. Againe, if they could, yet could they not haue liued so long for want of foode; the waters being (almost) a yeere vpon the earth. And thus it is most certaine, they all without exception, were destroyed with bodily destruction.

But secondly, they were condemned to an eternall destruction in hell: and therefore S. Peter, 1.3.18. saith, Their spirits are now in prison, who were disobedient in the dayes of Noah. Now all the question is, whether were they all condemned, or no. I answere: For, ought that we certainly knowe out of the scripture, they were all condemned. Yet in the iudgement of charity, wee are not so to thinke: and the rather, because there are many probable coniectures, that some of them repented. For, howsoeuer many of them beleeued not Noah, iudging that he spake of his owne head: yet it is more then likely, that when they saw it begin to raine extraordinarily, at least when they saw themselues driuen to the tops of the hilles, and there looked hourely for death; that then diuers of the posterity of Henoch, and Methusalem, and Lamech, were ashamed of their former vnbeliefe, and then turned to God in faith and in repentance. And doubtlesse, that is the onely or the principall cause, why God brought the floud in fourty dayes, which he could haue done in foure houres; that so men might haue time to repent. Genesis 7.

But it will be saide: If any repented, why then were they not saued? I answer; because they repented not in time, when they were called, by Noahs preaching. Repentance is neuer too late, to saue the soule from hell: but it may be too late to saue the body from a temporal iudgement. And this, I take it is, that that wee may safely hold: for it seemes too hard to condemne all the posterity of Methusalem, Henoch, Lamech, and other holy Patriarks (who, as the Text saith, begat sonnes and daughters) and to thinke, that none of them repented, when they saw the floud come indeede, as Noah had said. It cannot be, but they heard their Fathers preach: and why might not that preaching worke vpon their hearts, when the Iudgement came, though afore it did not? But why then did not God record in the Scripture, neither their repentance, nor saluation, but hath left it so doubtfull?

I answere; for the very same, for which he would not record Adams nor Salomons ▪ All for this cause, that he might teach all men to the worlds end, what a fearefull thing it is to disobay his commandement, as Adam did: or to defer repentance when they are called by Gods word, as these men did. Therefore to feare vs from the like, though afterwards they repented; it pleased God not to record it, but to leaue it doubtfull.

This question being thus discussed, yeelds vs two strong motiues to repentance.

First, for if we repent not betime, our state then is fearefull and doubtfull, though not desperate; as wee see here the saluation euen of Methushelas children is doubtfull: for they repented not when they were called, but deferred it, till the iudgement came. So, if we deferre our repentance till our deaths, there is great question of our saluation: but let vs repent, when wee are called by Gods word: and then it is out of question, then there is no doubt of our saluation.

Secondly, if we repent betime, we shall escape the temporall Iudgement which God sends vpon the world for sinne. If not, but deferre repentance till the Iudgement come, we may then by it saue our soules, but our bodies shall perish in the vniuersall Iudgement. If the children of Henoch and Methushelah, which were neere a-kinne vnto Noah, had repented at Noahs preaching, they had beene saued with Noah: they did not. But when the floud came indeede, then doubtlesse they beleeued with Noah, and wished themselues in the Arke with him: but it was too late, they saued their soules, but were drowned with the rest. So assuredly, when God threatneth any Iudgement on our Church or Nation, they that beleeue and repent betime, shall escape it. But they that will liue in wantonnesse with the world, and not repent, till God begin to strike: If then they doe, when the floud is come (though saluation cannot be denied to repentance whensoeuer) yet let them assure themselues, they shall beare their part with the world in the punishment, as they did partake with them in their sinnes. Let then these two considerations moue vs all to turne to God by timely repentance: then shall we be sure to escape both the eternall and temporall Iudgement; and not be condemned, as here this world of the vngodly was.

And thus we see who were condemned.

The second point is, whereby were they condemned? the Text saith onely, by which hee condemned, &c. Whereupon some would vnderstand faith, and reade it thus; by which faith he condemned the world. Which though it be true (for the faith of holy men condemnes the vnbeleeuing and misbeleeuing world) yet is it not proper in this place, where the Arke is described by the vses of it: which are two, whereof this is one; And (besides, that the Greeke construction doth well beare it) the Iudgement of almost all Interpreters referres it to the Arke. And further in all reason; that that saued him and his houshold, condemned the world also: but the Arke is said to haue saued them: therefore, by it hee condemned the world. Neither is this any derogation but a commendation of faith: for by faith he made that Arke, which Arke condemned the world. Now, by the Arke Noah condemned the world two wayes: 1. By his obedience in building it. 2. By his preaching in building it.

For the first, God bad Noah build an Arke so great, and to such an vse, as in all reason no man would haue done it. Yet Noah by the power of his faith beleeued Gods word, and obayed, and therefore builded the Arke. This faith and this obedience of Noah to this Commaundement of God, condemned the vnbeleeuing and disobedient world, and made them without excuse. So saith Christ: The Niniuites, who beleeued at the preaching of Ionas, shall rise in Iudgement against the Iewes, and condemne them, because they repented not at Christs preaching. And the Queene of Saba, who came so farre to heare Salomon, shall condemne them, who then would not heare Christ, Math. 12.42.43.

Euen so, Noahs obedience shall condemne them. For, Noah being told of a miraculous thing, and beleeuing it, and being commaunded so vnreasonable a thing, as the making of the Arke, and obaying, shall condemne that wicked world, who would not beleeue Gods ordinarie promises; nor obay his ordinarie and most holy commaundements. And as the Saints are said to condemne the world, 1. Corinth. 6.2. by being witnesses against them, and approuers of Gods iust sentence: So Noahs fact and faith condemned that world. And thus we see it is apparant, that the obedience, and godly examples of good men, doe condemne the vngodly.

The vse whereof, is to encourage vs all to imbrace Christian religion, and not be daunted by the scornes, or other euill behauiours of profane men, which cannot abide the Gospell. For, he that walketh in the way of holinesse, and keepeth good conscience in the midst of a wicked generation; if his godlinesse doe not ouercome their euill, and conuert them, it shall more demonstrate their wickednesse, and condemne them. Our Church is full of mockers, and they discourage many from Christ & religion: but let them know, this will be the end of it, their obedience whom they contemne and laugh at, wil be their condemnation. And thus Noah by his obedience in building the Ark, condemned the world.

Secondly, so did he also by his preaching, as he builded it. For, the building of the Arke, was a part of his propheticall ministerie.

The Prophets preached two wayes, in word, & in action.

For, beside their Verball preaching, and deliuering of Gods word, they preached in their liues and actions; especially in such actions as were extraordinarie. And such was Noahs building of the Arke: it was an actuall preaching; yea, euery stroke vpon the Arke, was a loud Sermon, to the eyes and eares of that wicked world. For, by making it, he signified some should be saued, and the rest drowned: namely, all that would beleeue and repent, should be saued in it; and all that would not, shold (out of it) be drowned: & because they beleeued not this, therefore by it he condemned them. From this ground we may learn • :

First, that a man may be a true and sincere Minister, lawfully called by God and his Church, and yet not turne many vnto God, nor by his Ministerie bring many to repentance. For here Noah a Prophet called immediatly, yet in 120. yeeres preaching both in word and action, he cannot turne one to faith and repentance. A most fearefull thing, if we well consider it, that both by preaching and making the Arke, hee should not turne one of the sonnes of Lamech, Methushelah, or Henoch, to beleeue him: but that they should all rather chuse to be misled in the generall vanity of that wicked world, then to serue God with Noah. This was a most discomfortable thing vnto him as could be, yet this hath beene the case and lot of many holy Prophets: Esay must goe and preach vnto them, and yet his doctrine must harden their hearts, that they may not be saued, Esay 6.10. And Ezekiel must goe and speake, and yet is tolde aforehand, they will not heare him, nor repent, Ezek. 3.4.7. And when S. Paul himselfe preached vnto the Iewes at Rome, some beleeued not, Acts 28.24. There is nothing will more discourage a man, and cast downe his heart, then to see that his labours are not onely in vaine, but doe take a contrarie effect; that whereas they were bestowed to haue saued them, they are meanes of their deeper condemnation. Therefore as when their labours bring men to God, they may greatly reioyce, and account those people, as S. Paul did the Thessalonians, his crowne, his ioy and glory: 1. Thess. 2.20.21. So when they doe no good (as Noah here) but that men are worse and worse; this must humble and abase them in themselues, & let them know the power and vertue is not in them, but God. So saith S. Paul to the vngodly & impenitent amongst the Corinthians: I feare, saith he, when I come, 2. Cor. 12▪ 2 1. my God abase me amongst you, & I shall bewaile many of them which haue sinned▪ & not repented. And surely, this or nothing wil abase a Minister, & minister matter of great bewailing; Yet not so, but as stil there is matter of true cōfort & cō tētment, vnto all godly & faithful teachers. For, whether thy labour be the sauour of life vnto life, 2. Cor. 2.15.16. or of death vnto death, to thy hearers; It is to God a sweet sauour in Christ.

Againe, we may here learne, that those who are condemned before God, haue their condemnation by the preaching of the word. The secrets of all the world, saith the Apostle, shall be iudged by Iesus Christ, according to the Gospell: and heere the preaching of Noah, and his actuall preaching by preparing the Arke, condemnes the world. Such is the power and might of the Ministerie of Gods word, vpon all them that resist it.

Which being so, should teach all men, when they come to heare Gods word, to submit themselues to the power of it, to obay it, and become penitent: for, otherwise so many Sermons as a man heareth, so many inditements are presented to God against him. And if at the last day there were no diuels to accuse; those bills of inditements, would both accuse and condemne him. And this Iudgement is begun in this life, as their consciences doe often tell them, and is accomplisht at the last day: for there is no dallying with God • word: if it cannot saue ▪ it ki • ls. It is the fire, which if it cannot soften, it hardens. Let then all impenitent men, make conscience to obay Gods word: for if now they abuse it, it will be euen with them, both here and in another world. For, as the very same Arke, which saued Noah and his houshold, condemned the world: so the same word of God, which beleeued and obayed by godly men, is their saluation; disobayed, and refused by vngodly men, shall be their condemnation.

And thus much for the two ends, why Noah prepared the Arke: & consequently, of the second effect of Noahs faith.

It followeth: And was made heire of the righteousnesse, which i • by faith.

Here is the third and last effect, whereby the excellencie of Noahs faith is commended. It made him an heire, and that not of the world: (for so he was besides) but of that that the world could not yeeld; of righteousnesse, and that of the best of all, euen of that righteosnesse, which is by faith. These words haue relation to that testimonie, which God gaue of Noah in Genesis, 6.9. Noah was a iust and vpright man, and walked with God. Now that which is spoken there more generally, is here particularly opened and vnfolded; he was iust or righteous: how? hee was righteous by the righteousnesse of faith: so that these words are a commentarie vnto the other.

But because that, that is here affirmed of Noah, is a most glorious thing; his faith made him an heire (that is, made him that was heire of all the earth, a better heire) therefore these words are to be well waighed. For their full opening, three points are to be considered: 1. What is the righteousnesse here spoken of. 2. Why it is called the righteousnesse of faith, or by faith. 3. How Noah was made Heire of it by his faith.

For the first, That righteousnesse by which Noah and all holy men, are to stand righteous before God, is not a righteousnesse of any nature but such a one as is appointed of God for that purpose. That wee may knowe it the more distinctly, wee must examine the seuerall kindes thereof.

Righteousnesse is of two sorts: Created. Vncreated.

Vncreated ▪ is that which is in God, and hath no beginning nor ending, no meanes, nor measure. Of this speaketh the Prophet, Psalm. 119.137. Righteous art thou, O Lord. This cannot make any man righteous; for two reasons.

First; for the Godhead and it are all one, It is in God essentially. A man is one thing, and his righteousnesse is another. But God and his righteousnesse are all one: And therefore it is as impossible for any man to haue this righteousnes ▪ as it is to be God.

Secondly, it is infinite, and mans soule a finite creature, and therefore not capable of any thing that is infinite; and consequently, not of the vnmeasurable righteousnes which is in the godhead. Therefore this we must leaue vnto God, as proper to the Deitie.

Created righteousnesse, is that, which God frameth in the reasonable creature, Men and Angels. Of Angels we are not to speake, though theirs and mans differd not much in nature at their creations.

Created righteousnesse of man, is of 2. sorts, Legall, or Euangelicall.

Legall righteousnesse is that which the Morall law prescribeth.

Euangelicall, that which the Gospell hath reuealed.

Of legall righteousnesse, I finde there are three sorts spoken of; 1. One that is a perfect righteousnesse. 2. One that is a ciuill righteousnesse. 3. One that is an inward righteousnesse.

Perfect righteousnesse Legall, is the perfect fulfilling of the law in a mans owne selfe. And by this shall no man liuing be iustified before God; for, no man, since the fall of Adam, is able perfectly to fulfill the Law. If any can, then shall he be righteous by it: but none did, nor euer can; therefore, no man shall stand righteous by perfect legall righteousnesse in himselfe. Some will obiect: But a regenerate man may: for he is restored by grace; therefore though by Adams fall a man is disabled, yet by regeneration hee is inabled to fulfill the law perfectly.

I answere; It were so, if they were perfectly sanctified in their regeneration: but they are sanctified but in part, and it is not perfect vntill death: Obiect. 1. Thess. 5.23. We are sanctified throughout, spirit, soule, and body. If all those, what then remaines vnsanctified? therefore our sanctification is perfect. I answere: It is perfect in parts, but not in measure nor degree. As a childe is a perfect man in all the parts of a man, but not in the quantitie of anie part: So a childe of God is perfectly sanctified in all parts, but not in the measure of any part, vntill flesh, and mortality, and corruption haue an end.

Secondly, some may obiect: The virgine Mary sinned not: I answere: so teacheth indeede the Church of Rome, that she neuer sinned, that her life was free from sinne • ctuall, and her conception from sinne originall. But so taught neither the Scripture nor Gods Church: but, contrariwise, it is more then manifest, shee was a sinner. For first, she confesseth her soule reioiced in God her Sauiour: but if she were no sinner, she stoode in neede of no Sauiour. Againe, she died: but if she had not sinned, she should in Iustice not haue died. For death entred by sinne: and where no sinne is, there death is not due. Thus no man can be righteous by the perfect righteousnesse of the law, in himselfe.

Secondly, there is a ciuill righteousnesse: and that is, when a man in his outward actions, is conformable to the law, especially to the Commaundements of the second Table. For example; hee is free from the outward actions of murther, adultery, or theeuery, and such like: or he can refraine his anger, and ouercome his passions, that they shall not break out into open violence to the view of the world: and for the first Table; he comes to the Church, & professeth religion. All this is a ciuill righteousnesse, and by this can no man be iustified, nor made righteous. For first, it is not a perfect, but a most imperfect righteousnesse, and therefore cannot iustifie. It is so imperfect, that it is as good as none at all in Gods sight: for it is but an outward, and constrained, and dissembled obedience, and wants the inward and true obedience of the heart and soule.

Secondly, it cannot make a man righteous: for wicked men haue it, which are vnrighteous, and cannot be saued. Haman hated Mordecay in his heart: yea, his heart boyled in malice against him: yet the Story saith; That neuerthelesse he refrained himselfe till he came home, Ester 5.10. And therefore Christ saith, that except our righteousnesse exceede the righteousnesse of the Scribes and Pharisies, we cannot enter into the kingdome of heauen, Math. 5.20. Now what was theirs but an outward ciuill righteousnesse, whereby they kept the law, onely in outward actions? as appeareth, in that Christ, afterward in the same Chapter, expounding the law, doth reduce it to the inward, which is to his full and proper sense: So then, yet wee haue not found that righteousnesse, which may make a man righteous.

Thirdly, there is a righteousnesse, called the inward righteousnesse of a Christian man, which is this; A man hauing repented, and his sinnes being forgiuen, hee is by the holy Ghost sanctified inwardly in his soule, and all the parts & powers of it. This sanctification is called inward righteousnesse. Now the Church of Rome saith, A man may be iustified by this. But it is not so, as appeares by these reasons: First, this righteousnesse is in this life imperfect: and that is proued by the Apostle, where he saith, VVee doe here knowe but in part, 1. Corinth. 13.12. Therefore, our vnderstanding is but in part regenerate: and as it, so consequently all other parts or powers of our soule, are but in part regenerate; and in them all, we are partly spirit, and partly flesh, Galath. 5.17. Therefore if our sanctification be imperfect, it cannot iustifie vs. Againe, this righteousnesse is mingled with sinne, and vnrighteousnesse: and from this mixture, comes the combat betwixt the flesh and the Spirit (spoken of, Galath. 8.17). For these two are contrary one to the other.

If it be mingled with sinne, then it cannot make vs righteous: no, nor the works of grace that come from it, though God in mercy reward them. And though as S. Iames saith, They iustifie our faith, and make vs iust before men, Iames, 2.21: Yet can they not iustifie vs before Gods Iustice; nor, at the barre of the last Iudgement, will they passe for payment. S. Paul saith, 1. Corinth. 4.4. I know nothing by my selfe, yet am I not thereby iustified; that is, I haue so walked in my calling, since I was an Apostle, and Minister of the Gospell; as I am not priuie, nor guilty to my selfe of any negligence therein. If he dare not stand to that, to be iustified by i • , who dare take hold, when he refuseth. Againe, no man can doe any perfect good workes, vnlesse hee be perfectly iust: For, how can perfection come out of imperfection? But no man can be perfectly iust in this sinfull body: as is proued in the first reason; therfore his works here in this life cannot be such, as may make him righteous.

But it may be obiected: Though our workes haue some defects in them, yet Gods mercy accepts them for righteous and iust; and therefore they may iustifie vs. I answere: As Gods mercy accepts them, so must his Iustice be satisfied also; but they being imperfect, cannot satisfie his Iustice: for Gods infinite Iustice requires perfect satisfaction. But as for our best workes, as they are done by vs, weigh them in the balance of Gods Iustice, and they are so light, as they deserue damnation: yet in Gods mercy in Christ, their defects are couered, and they are reputed good workes, and are rewarded; but we incroach vpon Gods mercy, and abuse his Iustice, if therefore wee imagine, they should deserue Gods mercy, or be able to iustifie vs in his sight. Thus then seeing Legall righteousnesse faileth vs, let vs come to Euangelicall.

Euangelicall righteousnesse, is that that is reuealed in the Gospell, and should neuer haue beene reuealed, if that of the Law could haue saued vs. But when it (not by defect in it, but default in our selues) could not, then God in mercy affordeth vs another in the Gospell.

Euangelicall righteousnesse is that that is in Christ Iesus; his it is, that must make a man righteous before God: But this Christ was an extraordinary person, consisting of two natures, Godhead, Manhood.

And accordingly, hee hath a double righteousnesse in his holy person.

First, as he is God, he hath in his nature the righteousnesse of God, and that is vncreated, and infinite; and therefore incommunicable: and so none is, nor can be righteous by it.

Secondly, there is in Christ a righteousnesse of his humanity: and this though it be finite and created, yet is it beyond measure, in comparison of the righteousnesse of man or Angell: So saith S. Iohn 3. God giueth not him the Spirit by measure.

This righteousnesse of Christ, as man or Mediator, consisteth in two things; 1. In the purity of his nature. 2. In the perfection of his obedience.

The first branch of our Mediators righteousnesse, is the holinesse of his humanity; which was perfectly sanctified in his conception, by the powerfull operation of the Godhead: and this was done at the first instant of his conception in the virgins wombe. From this purity of nature, proceeded his obedience, which was as perfect, as his nature was pure: and so pure a nature made a plaine way to perfect obedience. And therefore as his conception was free from sinne originall: so was his whole life from the least sinne actuall.

Now the Mediators obedience was double; Actiue, & Passiue.

And both these he performed in his owne person▪

His Passiue obedience was his passion, or suffering of whatsoeuer the Iustice of God had inflicted on man for sinne, whether for soule or body.

The Actiue obedience of the Mediators person, was his perfect fulfilling of the morall Law, in all duties to God or man, in thought, word, or deede; and all this for vs, in our steade and on our behalfe. And here is true righteousnesse: for where the nature of anie person is perfectly pure, and the obedience perfect, the righteousnesse of that person is perfect. And I saye, all this was done by him for vs: hee suffered all that wee should haue suffered, and suffered not: hee did that which wee should haue done, and did not. And this is that righteousnesse, by which, a sinner is made righteous before God. For, seeing legall cannot, it is this that must. And now wee haue found that righteousnesse, by which Noah and all holy men were made, and counted righteous; namely, that that is resident in the holy person of Iesus Christ the Mediator.

And yet this is aboue and beyond all reason, that one should be iustified by anothers righteousnesse: and the doctrine, though it be of God, and grounded neuer so strongly on Gods word, yet hath it enemies, and is mightily oppugned by the Church of Rome. Therefore let vs first proue it: and then answere the obiections to the contrarie. Wee proue it thus;

First, from plaine Scripture, 1. Corinth. 3.24. Hee that knew no sinne, was made sinne for vs; that we might be made the righteousnesse of God in him. What can be said plainer? he was made sinne for vs, and wee righteousnesse by him. Therefore as Christ was no sinner in his owne person, but our sinnes were laid vpon him, and so he was made a sinner by our sins: so, though we be not righteous in our owne persons; yet hauing • hrists righteousnesse imputed to vs, we are made righteous by his righteousnesse.

Againe, the righteousnesse that must saue vs, must be the righteousnesse of man and God: as in the aforenamed place, it is said, that wee might be made the righteousnesse of God in Christ. But no mans owne righteousnesse can make him the righteousnesse of God, nor can Gods righteousnesse be the righteousnesse of man: therefore it remaineth, that onely Christ, being both God and man, hath in him that righteousnesse, which may make a man the righteousnesse of God.

Thirdly, the Scripture saith, Christ is the end of the Law to all that beleeue, Rom. 10.3. The end of the Law: that is, not the taker away, or abrogater of the law, but the fulfiller of it: as the abrogater of the Ceremonial, so the fulfiller of the Morall law. If he fulfilled the Law, for whom was it? not for himself. For as the Messiah was not slain for himself, Dan. 9.26. so he obayed not the Law for himselfe. For whom then? for all that beleeue. Therefore Christ doing it for them, they fulfill the Law in Christ: and so Christ by doing, and they by beleeuing in him that doth it, doe fulfill the Law. Now if it be not amisse to say, We doe in Christ fulfill the law: No more is it to say, Wee are made righteous by Christes righteousnesse; though it be his, and not ours, but onely by faith.

Let vs then see (in the second place) what the Church of Rome obiect against it. They first obiect thus:

As a man cannot be wise by another mans wisedome, nor rich by another mans riches, nor strong by another mans strength: So can he not be righteous by another mans righteousnesse.

I answer: The comparison is not alike. For one man hath no propriety in another mans wisedome, strength, or riches: but we haue a right and proprietie in Christes righteousnesse. Againe, the wisedome of one man, cannot be the wisedom of another; because they are two persons, fully and equally distinct: but it is not so betwixt Christ and a sinner: for, euery beleeuer is spiritually, and yet truly and really conioyned to Christ, and they make one mysticall body; Christ being the head, and euery true beleeuer being a member of that body: and therefore, that which is his righteousnesse, may be also truly ours. His, because it is in him; and ours, because we are knit to him. For, by reason of this mysticall vnion betwixt him and vs, all blessings of saluation in him, as in the head, are diffused into vs, as his members or branches; & yet are as properly still in him, as is the braine in the head of a man. And thus, though in sense and reason this cannot be, yet by faith and Gods spirit, the righteousnesse of Christ is made ours.

Secondly they obiect. If this be so, then God iustifieth wicked men; but God will not doe so: it is against the nature of his holinesse and Iustice. And againe, hee that iustifieth the wicked, is abhominable to God, Prou. 17.15. therefore God will not doe so himselfe.

We answere: The ground is good, but the collection is vntrue. God will not iustifie a wicked man, that is true: but that therefore a man cannot be iustified by Christs righteousnesse, is false. For, God doth not iustifie him that lieth rotting in his former sinnes, and weltring in his olde corruption; but him that beleeueth in Christ, and repenteth of his sinnes. And that man in his faith is iustified, and in his repentance sanctified, and so he is made a new man: yea, as S. Paul saith, He that is in Christ is a new creature: 2. Corinth. 5.17. For, as it is in the first conuersion, God turneth nor saueth no man against his will; but first makes him willing by his owne work alone, and then conuerteth and saueth him with his owne free will, working together with Gods grace. So is it in the work of Iustification; God iustifieth no wicked man: but makes him first iust and righteous in and by Christ, and then accounts him so. But then (will some say) the sinner hath no righteousnesse, but that of Christs; and that is in Christ, and not in himselfe: therefore he hath none in his owne person; how then can he be any thing, but a wicked man still? I answer; that is not true that is first affirmed. The beleeuing sinner hath more righteousnes then that that is in Christ. That which iustifieth him, is in Christes person: But the sinner, when he is iustified, is also sanctified, by the mighty work of Gods grace; and so he is made a holy man, and doth good and holy workes, because he is in Christ, though his sanctification be imperfect. To this end, saith S. Peter, Acts, 15.9. Faith purifieth a mans heart; for it is impossible a man should beleeue, and so be iustified, but hee must also be sanctified in his heart and life. Thus a sinner is iustified by Christs righteousnesse, inherent in Christ himselfe; and sanctified by Christs righteousnes, diffused from Christ into the sinner. And therfore his Iustificatiō is perfect; because, that that iustifieth him, is still in Christ: but his sanctification imperfect, because that that sanctifieth vs, is in our selues; the one imputed to vs, the other infused and inherent.

Againe, I answere, that if we take it in the sense of Scripture, It is true, that God iustifieth a wicked man. For S. Paul saith, Rom. 4. To him that worketh not, but beleeueth in him that iustifieth the vngodly, his faith is counted to him for righteousnesse. See, God iustifieth the vngodly: but how? euen as we heard before; not him that is vngodly after, but afore he be iustified: him that by nature, and in himselfe is vngodly, God iustifieth by working in him faith and repentance; by which, of an vngodly man, he is made a man iustified and sanctified.

Their last obiection is, If a sinner be righteous by Christs righteousnesse, then Christ is a sinner by his sinnes: for ther is the same reason of both. But Christ is no sinner, but the holy of holiest: and S. Paul saith, He knew no sinne, 1. Cor. 5. and himself for himselfe chalengeth his enemies, Which of you can reproue me of sinne? If then our sins cannot make him a sinner, no more can his righteousnesse make vs righteous.

I answer: Here we graunt all, if they speake the words of the Scripture, in the sense of the Scripture; for Christ was a true and reputed sinner, in the sight of Gods Iustice: as hee that becomes surety for another, is a debter in his roome: or as he that vndertakes for a man, body for body, must answer for him, his owne body for his: so in all reason and iustice, Christ, though hee had no sinnes of his owne, yet being our surety, and vndertaking for vs, and standing in our steade, our sinnes are iustly accounted his. And as for these places, & many more like, they are all vnderstood of personall sins; from all which, and the least contagion thereof, he was perfectly free. And therefore the same place that saith, He knew no sin (that is, in & for his owne person, knew not what sinne was) saith also, that for vs & in our stead, he was made euen sin it selfe, that we might be made the righteousnesse of God in him. Thus Christ, in himselfe more righteous then all men & Angels, In our steade is a reputed sinner: and by the same reason, we (most vnrighteous in our selues) are clothed with Christs righteousnesse, and thereby are reputed righteous. And as Christ (though no sinner in himselfe) by being a sinner in our steade, and hauing our sinnes imputed vnto him, became subiect to the wrath of God, and bare it, euen to death it self: So we, though not righteous of our selues, yet hauing Christs righteousnesse imputed to vs, are made thereby partakers of Gods loue; and for the worthinesse of that righteousnesse of his, so made ours, shall be glorified in heauen. And thus, now at last we haue found that true, and that only righteousnesse, which can make a man as it did Noah, righteous in Gods sight. Now it remaines to make vse of it.

First, here wee learne how foulely our nature is defiled with sinne, and stayned with corruption: the staine whereof cannot be washed away with all the water in the world; no, nor with the bloud of all creatures: no, not couered with the righteousnesse of all men and Angels, but onely with the righteousnesse of God. And that sonne of God also, if he will apply that righteousnesse vnto vs, and make it effectuall, must become man, and liue, and die, and rise againe for vs. A meruailous thing is it, and • orthy of our often consideration, that all the Angels and men in the world, cannot make one sinner righteous; but that Gods sonne must needes doe it: And that our sinnes are so hideous, as nothing can hide the filthinesse thereof, from the eyes of Gods Iustice, but onely the glorious mercy seate of Christs righteousnesse. This may therefore teach vs, how to esteeme of our selues, and our owne natures.

Furthermore: See here the great goodnesse of God to man. God put perfect legall righteousnesse in Adams heart in his creation: he receiued it for himselfe and vs; and lost it for himself and vs. God in mercy, purposing to restore man, thus by himselfe lost and cast away, giues him another, and a better righteousnesse then before. But because he saw man was so ill a keeper of his owne Iewels; he trusts not him with it, but sets that righteousnesse in the person of Christ Iesus, and commits it to him to keepe. Who, as he truly knowes the full value, and excellencie thereof, and as he deerely loues vs: So he will most safely keepe it for vs, and clothe vs with it in his Fathers presence at the last day. A point of vnspeakable comfort to Gods children, to consider that their saluation is not in their owne keeping, where it might againe be lost; but in a safe hand, where they shall be sure to finde and haue it, when they haue most need of it: and to remember that their righteousnesse being in Christ, they cannot lose it. For, though they sinne, and so lose often the comfort of a good conscience for a time; yet they then lose not their righteousnesse, which is then in Christ; and to consider, that, when in this world they sustaine losses or iniuries, or lose all they haue vpon the earth: that yet their righteousnesse (the riches of their soules) is then in heauen full safe in Christs keeping, and shall neuer be lost. This should make vs learne to know Christ more and more: and to giue him the loue and affections of our very hearts, that so we may be able to say with blessed Paul, 2. Timoth. 1.12. I know whom I haue beleeued, and I am perswaded that he is able to keepe that which I haue committed vnto him against that day.

Lastly, if there be such a communion betwixt Christ and a beleeuer, that our sinnes were made his, and his righteousnesse made ours; This may teach vs patience, and minister vs comfort in all outward afflictions, or inward temptations; because it is certaine all our sufferings are his, and hee is touched with all the wrongs done to vs. When hee was in heauen, he calls to Saul, Acts 9.4 Saul, Saul, why persecutest thou me? and at the last day, Math. 25.45. Whatsoeuer either good or euill was done to any of his children, he saith, was done to himselfe: and accordingly it shall be rewarded as done to him.

And thus wee haue taught that true righteousnesse, which iustifies a sinner, and made Noah righteous; and we see the vse of that worthy doctrine. And in this first point we haue the longer insisted, because it is one of the fundamentall points of Christian religion.

Hetherto of the first point; namely, what that righteousnesse is, which is here spoken of.

The 2. point to be cōsidered in these words, is, that this righteousnesse is that righteousnesse, Which is by Faith.

It is so called, because faith is the proper instrument created in the soule of man by the holy Ghost, to apprehend that righteousnesse, which is in the person of Christ; nor can it be any waies else either apprehended or applied: and therefore it is worthily called that righteousnesse, which is by faith; that is, which by faith is made a mans owne, or whereunto a man hath title by his faith. Here therefore two points offer themselues to our obseruation.

For the first, it is proued by apparant euidences of Scripure. S. Paul tells the Galathians (3.14) They receiued the promise of the Spirit, by faith. And S. Iohn saith, That as manie as receiued Christ, to them hee gaue power to be called the sonnes of God. And least any man should thinke that to receiue Christ, is not to beleeue in Christ; he addeth, Euen to as many as beleeue in his name (Iohn 1.12) And therefore faith is fitly compared to a hand that takes hold on a garment, and applieth it to the body, being naked: or to a beggars hand that takes or receiues a Kings almes: so faith in a mans soule takes hold on Christs righteousnes (which is the mercifull and liberall almes of the King of heauen) and applieth it to the poore and naked soule of the beleeuer.

If any man aske, how can faith apply Christ to the beleeuer? I answer: as a man, being in his corrupt nature, hath nothing to doe with Christ: So contrariwise, when the holy Ghost hath wrought faith in his heart by a supernaturall operation; then wee are to know, that as faith is the proper instrument to apprehend Christ: So is Christ and his righteousnesse the proper obiect for faith to work vpō. For, though it apprehend & apply all other promises which God makes to our soules or bodies: yet most properly and principally, and in the first place, it apprehends the promise of saluation, and the righteousnesse of Christ. Now for the particular manner, how faith doth thus; we are to know, that though it be spirituall & inuisible, and so not easily expressed to sense, yet is it done as properly by faith, as a garment is by the hand taken and applied to the body, or a plaister to a sore.

If any aske further; But when may a man know, whether his faith haue apprehended and applied Christs righteousnesse to his soule, or no?

I answere; when hee beleeueth particularly, that Christes righteousnesse is his righteousnesse, and hath reconciled him to God, and shall iustifie him in Gods presence, then doth faith worke his true and proper worke: for this cannot be done but by faith: and where faith is, this must needes be done.

The second point is, that faith alone, and no other vertue, nor spirituall power in mans soule, is able to doe this. And this may be proued by comparing it with all the principall vertues of the soule: for, amongst all, there are none that may come into comparison with faith, but hope and loue: both which, especially loue, haue their seuerall and special excellencies: yet haue neither of them, nor both of them this vertue to apprehend and apply Christes righteousnesse. The property of loue, is to extend it selfe, and with it selfe to carie manie passions or affections of the heart, and to place them vpon the thing that is loued: yet cannot loue be said properly to apprehend Christ; for he must needes be apprehended, before he can be loued. And the proper action of Hope, is to waite, and expect for a blessing to come: so, hope waites for saluation, but properly apprehends it not. For, saluation must first be beleeued, and then hoped or expected: so saith Ieremie, Lament. 3.26, It is good both to trust and to waite for the saluation of the Lord: To trust, that is, to beleeue assuredly it will come (there is the action of faith) and to waite till it doe come (that is the action of Hope). Thus we see the seuerall natures, and actions, of these two worthy vertues. But the proper action of faith, is to apprehend and lay hold on Christ, and his righteousnesse, and to apply them to a mans owne soule: and that being done, then come Loue and Hope, & do their duties: And so, though loue last longer then faith doth, yet faith is afore loue, and makes the way for it.

To conclude this second point; Faith is a hand to take hold on Christ & his benefits. Loue is a hand to giue out tokens of faith both to God and man. For (1. Cor. 13.5) Loue seeketh not her owne, but others good: namely, the good of them that are loued. Hope is an eye looking out, and wayting for the good things promised. So, that as faith is the hand of the soule; so loue is the hand, and hope is the eye of faith: Loue the hand wherby it worketh, and Hope the eye whereby it waiteth and looketh for the performance of such things, as faith hath apprehended and beleeued. If the Church of Rome thinke this any wrong to this holy vertue of loue to be the hand of faith: let them know it is not ours, it is the doctrine of the Apostle, where he saith, Faith worketh by loue. If faith worke by it, then surely loue is the hand of faith. Thus faith worketh by loue, waiteth by hope, but beleeueth by it selfe.

And for this cause, the righteousnesse, that makes vs righteous before God, is rather called the righteousnesse of faith, then of any other Christian vertue, or grace of the spirit. And for the same cause is it, that so often in S. Pauls Epistles, it is called by the same name; as, Philipp. 3.9.

The third and last point concerning Noahs faith; is, that, Noah was made heire of this righteousnesse.

A speciall commendation of his faith, It made him heire of true and sauing righteousnesse: that is, it gaue him a true title vnto it, & made him heire apparant of that glory, which it assureth euery one that apprehends it by this true faith: and so he was made as certainly, and as truly partaker of it, as the young Prince is assured of his Crowne and Kingdom at his time, or the heire of his Fathers lands.

Here two most worthy doctrines doe offer themselues to our view.

The excellencie of faith appeares thus: It makes a holy man assured & certaine of his saluation by Christ Iesus. The Church of Rome saith, it is presumption in any man to thinke so, vnlesse he haue an extraordinary reuelation: but we learne from the Scripture, that if a man haue true faith; that is able to assure him of saluation. For, faith makes him an heire of true righteousnesse, and of saluation thereby. Now we know, the heire is most sure and certaine of his inheritance: what-euer hee gets or loseth, he is sure of that. But this righteousnesse and saluation by it, is his inheritance; therefore he may be, and is by faith assured of it. The Papists therefore doe wrong vnto this doctrine, and deroga • e from the dignitie of true faith: But this is their custome, they will extoll any thing, rather then that which the holy Scripture so much extolleth; namely, true faith. For, if they knew what it is trulie to know Christ, and to beleeue in him by that faith, which worketh by loue, they would then know, that faith makes a man heire of happinesse, and therefore most assured of it.

Secondly, here we may see the excellencie of a Christian mans estate: he is not naked, nor destitute of comforts; but is heire of a glorious inheritance, by meanes of his faith: and a Christian mans inheritance, is Christs righteousnesse. Out of which, we learne,

First, that no man by any good workes done by or in himselfe, can merit true and iustifying righteousnesse: the Pharisaical Papists teach so; but their conceit is here ouerthrowen, by the doctrine of the holy Ghost. For, sauing righteousnesse is his inheritance: which, we know, is alwaies gotten by the Father, and descends from the Father to the Sonne, as a free token of his loue. And it were scornfull and absurd, to see a Sonne offer to buy his inheritance of his Father; it being against the nature of an inheritance, to come any other wayes, but by free gift from the Father to the Sonne: therefore our righteousnesse that must saue vs, being as wee see 〈1 page duplicate〉 〈1 page duplicate〉 here our inheritance; let vs resolue of it, we cannot buie nor merit it.

Againe, heere is sure and solide comfort against all the grie •• s, and crosses, and losses of this world: Gods children must needes haue their portion of afflictions in this life. But here is their comfort, they may lose their goods, liuings, possessions, their good names, their healths, their liues; but their inheritance standeth sure and firme, and cannot be lost. Let them therfore here learne, not to grieue out of measure: for a holy man may say thus to himselfe, and that most truly; My Father may frowne on me for my faults, and chastice me for my sinnes: but I am sure he will not disenherite me: for I am heire, by faith, of Christs righteousnesse; and I may lose many things, but I shall not lose that.

Thirdly and lastly, here must Gods children learne their duties. They are heires to a godly and glorious inheritance: and Christes righteousnesse is their inheritance; therefore they must learne to set and settle all their affections on this inheritance. For, there is nothing in the world more worthy to be affected, then a faire inheritance.

We must therefore first labour aboue all worldly things for this inheritance; namely, to be made partakers of this righteousnesse. This is that pearle, which wee hauing found, must sell all we haue to buy it. And when wee haue gotten it, wee must care to keepe it, and therefore must lay it vp in our verie hearts and soules: and keeping it, wee must reioyce and delight in it aboue the world, and all the pleasures of it.

This is the glorious portion which our God and Father leaueth vs as his children: what should all the care of our hearts be, but to preserue it? Naboth had a little Vineyard, that came to him from his Father by inheritance: Ahab the King, would giue him money, or a better Vineyard for it. But Naboth would not: Nay (saith he) God forbid I should sell my Fathers inheritance, 1. Kings 21.3. &c. If he made such account of an earthly inheritance, what should we of the heauenly? if hee of a poore Vineyard, what should wee of the glory of heauen? If hee denied the King, to sell it for a better, should not wee denie the diuell, to leaue our part in Christ and his righteousnesse, for the world, or anie thing that hee can promise vs? In all such temptations our answere should be; God forbid I should sell away my inheritance, which my God and Father gaue mee. Thus did blessed Paul, who esteemed the world, and all in it doung and drosse, that hee might winne Christ, and be made partaker of this righteousnesse. So must wee (if wee will be worthie of this inheritance) prize and value it aboue this world, and thinke basely of all the pompe and pleasures of this world, in comparison of it: and rather be content to lose the world, then to leaue it.

And lastly, when wee haue it, and are thus carefull to preserue it: where should our content, ioy, and delight be, but in this our inheritance? So doth the heire: nothing so reioyceth him, as to thinke of his inheritance. Here therefore the madnesse of carnall men is discouered, who reioyce exceedingly, in the honours, profits, and pleasures of this li • e (as Swine in their bellies) and neuer goe further: But alas, this is not their inheritance, if they looke to haue their soules saued. Therefore herein they shew themselues voide of grace, and of all hope of a better world. For, if they had, they would reioyce in it, and not in the vaine and transitory delights of this world, which perish in the vsing, and are lost with more torment and vexa •• on, then they were kept with delight. We must learne • hen to vse this world, as though we vsed it not, 1. Cor. 7.3 • ▪ And • f • he Lord vouchsafe vs any portion of pleasures in this world, we must take it thankfully, as aboue our inheritance (& must therfore vse it lawfully & soberly); but haue our hearts, & the ioy of them vpō our inheritance, which is in heauen, whereof we are made heires by faith; and wherin we are fellow heires with this blessed Noah, who was made heire of that righteousnes, which is of faith.

And thus haue wee heard the most glorious commendation of Noahs faith: and of Noah by his faith, and of all the examples before the floud.

Now follow the second sort of Examples; namely, such as liued in the second world, after the floud.

They are all of two sorts: either such as liued afore the giuing of the Law, or after.

Afore the giuing of the Law, here are many: wherof, as of all the other kinds, some are men, some women.

The first of those blessed men after the floud, whose faith is here renowned, is Abraham that great Father: of whom, and whose faith, because he was a Father of so many faithful, more is spoken then of any one.

COncerning holy Abraham, heere are more examples then one recorded, and his faith is renowned many wayes: more verses are spent of him, then of some fiue others. And the reason is, because his faith was more excellent then any others that followed him. In which regard, hee is called the Father of the faithfull, oftentimes in the new Testament, especially in the Epistles to the Romanes and Galathians.

The first example of his faith (and the fourth in order of the whole) is of his leauing his owne natiue Country, and how at Gods commaundement he went he knew not whether; onely he knew God called him, and therfore he would goe: wherein appeared a most worthy faith.

Now concerning this his faith and obedience, the Text layeth downe two points: 1. The cause or ground thereof; which was Gods calling: he was called of God. 2. The fruite or effect of his faith; he harkened and obayed. And this his obedience is amplified by diuers particulars. 1. The matter of it, he went out of his country. 2. The end, to take possession of a Country, which he should not enioy of a long time. 3. The manner, he went out, not knowing whither he should goe.

The first point, is the cause or ground of Abrahams faith in this action, and is laid downe in the first words.

By faith, Abraham when he was called,

This story is taken out of Gen. the 12. chap. The cause of Abrahams faith, is Gods calling.

Gods calling is an action of God, whereby he appointeth a man to som certaine cōdition, or state of life, in this world, or after this life. And in this regard, God is compared to a Generall in the field, which assigneth euery Souldier his standing and duty: so doth God appoint euery man his place and duty in the Church.

Concerning these callings, let vs see the meanes how hee calleth, and the seuerall states whereto he calleth men.

For the meanes or manner; God calleth men 2. wayes: immediatly, or by meanes.

Somtime immediatly by himself and his own voice: as, the extraordinary Prophets in the olde Testament, & the Apostles in the new. So saith S. Paul of himselfe, he was called to be an Apostle, not of men, nor by men▪ but by Iesus Christ, and God the Father, Galath. 1.1.

Sometime mediatly by men directed by himselfe, & furnished, or inabled for that duty: and so were called the ordinarie Prophets and Priests of the old; and the Euangelists, Pastors, & Doctors of the new Testament. The first was extraordinary; this is ordinary: the first is for an vnbeleeuing or a misbeleeuing people; the second, is for an ordinary & established Church. Now, of these 2. waies, God called Abraham immediatly by himselfe from heauen. Gen. 12.1.

Secondly, for ye estates of life wherunto God calleth men, they are three: Generall, Particular, Personall.

Gods Generall calling, is, whereby hee calleth all men to repentance by the Gospell, and so to life eternall. Of this, speaks the Apostle, Rom. 8.30. Whom God predestinated, them also he called: and Rom 11.29. The calling of God, is without repentance. Heereby hee calls men in this life to the state of grace, and to the state of glory in heauen; and this is to all.

His Particular calling is, when hee calleth and assigneth men to some particular estate and duty, in Family, Church, or Common-wealth: as, when a man is called to be a Magistrate, Minister, Master of a familie, Lawyer, Physician, &c.

Thirdly, God calleth some men to some priuate Personall duty, which he designeth not to others, but to be done by them alone. Such a calling had hee assigned him (Matthew 19.21) that would needes be perfect; Goe sell all that thou hast, &c.

Now the calling of Abraham in this place, is to be referred to this third kinde. For, it was a priuate and personall calling, to leaue his Country, his kindred, his lands, his possessions, and to goe seeke another: and to be the Father of the faithfull, and to receiue the couenant: and this dutie belongs to none, but who shal personally, & by name, be called vnto it.

Yet all these three callings may concu • re in one, as here in him. For, he was called to be a Christian (for the generall) and a gouernour of a great family (for the particular calling): but that, that is in this place vnderstoode, is this extraordinarie and personall calling to leaue his Country. And in it we are to consider three circumstances: 1. Who was called, 2. When, 3. How he was called.

For the first: Abraham was called, the sonne of Terah: but neither his father Terah, nor his brother Nahor were called, but Abraham alone.

But it may worthily be demaunded, why God should not call his Father and his kindred: there can be no aunswere but this, that the Apostle giueth, Rom. 9.18. God hath mercy on whom he will, and withholdeth it from whom he will. He calleth Isaak, and refuseth Ismael: loueth Iacob, and hateth Esau: taketh Abell, and leaueth Cain: euen because he will, and for no cause that wee know. But why then calls hee Abraham, and not his kindred? Is not that partiality? I answere, he is tied to none, hee might refuse all: therefore the meruaile is, that he calls any. But why some and not other, why Abraham and not his kindred, no reason can be giuen: for Gods Iudgements are wonderful. But as that that is impossible with man, is possible with God: Math. 19.26: So that that is iniustice or partiality with man, is iustice with God. And it is extream folly, and intolerable presumption for vs to weigh Gods actions in the balance of our shallow reason.

For the second: But when was Abraham called? for the time, there are two circumstances worth the obseruation:

First, Abraham was called to this dignity, when he liued in Idolatrie with his Fathers. So saith Ioshua, 24.2. Thus saith the Lord: Your Fathers dwelt beyond the floud in old time, euen Terah the father of Abraham, and serued other Gods. If Abraham was called by God, when he was an Idolater, then it is apparant hee had not purchased Gods fauour by his workes. Where we learne, that the whole worke of a mans saluation, is to be ascribed to Gods meere mercy: who (as the Prophet saith) was found of them that sought him not, Esay, 65.1. Abraham neuer dreamed of the true God, nor of any new couenant of grace and saluation, when God called him. And so, when Paul was going armed with bloudy furie, and his furie armed with commissions and authoritie against the Saints, then God from heauen called him; and of a persecuter, made him the principall instrument of his glory, Acts 9.2. &c. Therefore (to apply this to our selues) If God haue vouchsafed vs the same grace, and taken vs to be his people, and made a couenant of saluation with vs, which in former times haue beene sinners of the Gentiles; wee must learne here to see whence this fauour is, and therefore to ascribe nothing to our selues, but giue all the glory vnto God.

And particularly, for euery one of vs: If God haue been so mercifull to any of vs, as when we were Popish or superstitious with our Parents, or kindred, to open our eyes, and bring vs home to his holy truth: or, when wee weltred in wickednesse and sensuality with the profane world, to touch our hearts, and to call vs to grace and sanctification; let vs often remember, and freely acknowledge this his vndeserued mercie, and say with the holy Prophet: Vnto th • e belongeth mercy, but vnto vs open shame.

Secondly, for the time when Abraham was called: It was when hee was 75. yeeres of age, or there-abouts: as is manifest in the Storie, Genesis 12.4: therefore wee see that God for a long time let him lie in his blindnesse, and idolatrie ere he called him. It is more then likely, that Abraham in that meane time liued ciuilly, & followed learning & other ciuill courses: and in that time, it is likely he attayned to that measure of knowledge in Astronomie, and other learning, for which, he is renowned in olde Writers: But this was the first time that he was called to know and serue the true God in his true seruice.

Heere wee learne, that though a man perseuere in his sinnes, for a long time, and passe his best yeeres in vanitie without repentance, and thereby be in a grieuous and fearefull estate: yet true beleeuers, and men penitent, must not therefore iudge them cast-awayes. For, Gods mercy calls a man in his old age, and toucheth the heart when it pleaseth him. Christ in the Parable calls some at the 11. houre, Mat. 20.6: and so God calleth men to grace in their old age. We must therfore spare these sharp & vnsauourie censures, which som vnaduisedly cast vpon such men; for charity thinketh not euil, 1. Corinth. 13, where it may thinke or suppose any possibibility of good: But contrariwise, pray for them, and hope of their conuersions, because we know, that at what time soeuer a sinner repents of his sinne, God will forgiue him, Ezek. 18.27.28.

And yet for all this, men must not presume to liue carelesly in their sinnes, for that is desperately to tempt God: but must follow the holy Counsell of Salomon, Eccles. 12.1, To remember their Creator in the dayes of their youth: and to turne vnto God, when they haue meanes, least God take away the meanes, and with the meanes, his fauour from them. Abraham was not called, till he was olde; but when hee was called, hee harkened and obayed: So must thou, when God calls thee by afflictions, or by his word, then answere and obay as Abraham did; or else Abrahams calling in his old age, will be little comfort to thee.

Thus much for the time.

Thirdly, for the manner of his calling, it is laied downe in the Storie of Genesis, to be in an earnest kinde of Counsell, Goe out, saith God, from thy kindred, and from thy Fathers house, vnto the land that I will shew thee: Where it is to be obserued, he saith not barely Goe, or come forth; but hee amplifieth, and vrgeth it with many wordes and circumstances.

If any aske why God did so, when hee might haue giuen the commaundement in one word? I answer; the reason is, that Abraham might haue cause more seriously to consider of Gods calling, and to imprint it more deepely in his heart; least at the first brunt he should haue obayed, and afterward haue shrunk back. For, it is doubtlesse, that this calling was harsh to reason, and that Abraham found many hindrances, and therefore it were dangerous he would haue started back after som trial of these difficulties he must passe throgh, if he had had but a bare call, & commaundement to go. But when God saith to him, Goe out of thy natiue Country, let it not stay thee, that thou wast borne there; nor hinder thee, that thy kinred dwels there: but leaue all, and come with me: forsake all and trust me, follow me into the land that I will show thee: I take thee from one, but I will giue thee another: When God, I say, vseth all these, and it may bee, many more like words to Abraham, its apparant hee would haue him furnished with strength and resolution, to goe through with his calling after he had once made entrance into it.

Out of which practice of God, we learne this Instruction; that God would haue no man enter vpon any calling or dutie, with a fearefull and faint heart, nor with a doubtfull minde; but with a strong & settled resolution to go through stitch with it, and not to relent and repent in the midst. And for this end, God would haue all men afore they enter, seriously to consider the place or duty they are to vndertake: for the Lord had rather a man should refuse at first; then hauing entred, to looke backe againe: and it is great folly for men, hastily and suddainly, or humorously to cast themselues vpon any calling, and then vpon triall and experience of the dangers and difficulties thereof, to be weary, and wish they had neuer done it. Men in this world are generally wiser in matters of the world; If a man bee to build a house, hee will not forth-with set vpon building such a house as his humor desireth, but wil first of all sit down & count the cost, & then his owne ability, to see if the one will counteruaile the other, else hee neuer begins it. So saith Christ (the wisedome of God) of the wisedome of this world: and the like also he saith for warre, that no Prince will fight with his enemie on vnequall tearmes, but will knowe himselfe able to sustaine the encounter. Luke 14.28.31.

So the calling of a Christian, is to professe the Gospell of Christ. As the Magistrates is to defend it, the Ministers to teach it, so all mēs to professe it: now it is as impossible to build without cost, or to fight without power of men, as to profess? Christ in any calling, either generall or particular, without crosses. We must therefore consider first what our calling and profession will cost vs: it is sure to cost vs a dangering of our credites and estimation in the world; it may be our goods, our liberties, it may be our liues themselues. Againe, what enemies we haue to encounter in this spirituall warfare, the diuell, death, hell, sinne, corruption, and the crafty malice of wicked men: all these we are sure to meete withall. Were it not then folly for a man to vndertake this profession, and not to consider thus much aforehand? The want of this is cause, why some put their hands to the plough, and after shrinke away, and make themselues ridiculous to their enemies corporall and spirituall.

And for particular callings, the case euen standeth so also. Some men thinke the calling of a Magistrate, a place of honour: and therefore ambitiously plot and desire to raise themselues into authority; neuer remembring the burden, and trouble they are sure to finde. Which when they feele to be too heauie for their lazie shoulders to beare with ease, they foully fall to plaine carelesnesse, and neglect all doing good in their places, and wish they had neuer bought honour so deare.

So others thinke the Ministerie nothing, but a place of ease, exemption, and preferment. And in these conceites rush presumptuously & rashly into that holy State, neuer thinking aforehand of that great charge of soules they are to take, nor of that heauie account they are to make for them; nor of the hatred, and contempt, and extreame disgraces they are sure to finde, if they doe their duties with conscience. And therefore (when vpon experience they finde it so to be) they either fall to carnall courses with the world, and neglect their duties (that by these two meanes they may please the world) or else they continue in their duties, with much griefe and vexation, wishing they had chosen rather any calling, then the Ministerie: and by either of both, do expose themselues to shame and much rebuke. Whereas contrariwise, hee that aforehand casts his account what it will cost him to be a Minister, what he must vndertake, what he must lose, what hee is sure to finde, is so settled and resolued afore-hand, as hee goeth through all dangers and contempts, with comfort, courage, and contentment. Let vs therefore all learne by this practice of God, when we thinke to enter vpon any such duty, to reason with our selues, as God did with Abraham, what we are to forsake, and what we are to meete withall. So shall we not afterward repent vs, but goe on with much assurance, as Abraham did.

This point I haue the more inlarged, because it is of speciall vse in Christian life.

Thus much of the Cause of Abrahams faith, Gods calling, and all the circumstances therein.

The second point, is the excellencie and commendation thereof, commended by the fruite and effect: It made him yeeld to this calling of God. And this obedience of his faith, is spoken of two wayes: 1. It is laide downe generally; Hee obayed God. 2. It is further commended by diuers particulars, which we shall see in their places.

Here is the obedience of Abrahams faith, laide downe in one generall word: He obayed; that is, when God called him to leaue his Country, kindred, and friends, hee yeelded against reason, because God bade him. When God told him he would carie him into another land, he beleeued it, and lest a certaine for an vncertaine, a possession for an expectation: heere was the power and excellencie of his faith appearing in this obedience. From hence we learne two instructions:

First, seeing Abraham is the Father of the faithfull, Rom. 4.11: and our glory is to be children of faithfull Abraham;

Therefore wee must all learne, as good children to followe our Father, in framing our liues according to Gods calling: when GOD calleth vs to anie state of life, then to obay; and when not God, but the world or ou • owne corrupt h • m ours call vs, then not to obay. For, to obay the first▪ is the obedience of faith: but to obay the second, is the obedience of corruption. Therefore against this practice of holy Abraham, two sorts of men doe offend, and thereby shewe themselues children vnlike their Father Abraham.

First, such men as being called by God to some functions or duties, will not obay: for examples, wee haue too many. To som, God saith, Leaue thy priuate care, which is, for none but thy selfe; be a Magistrate, and vndertake the publike care of the common-wealth: but they, as though they were born for themselues, will not imploy themselues in publike seruice.

To some, God saith, Leaue thy ease, and thy care of worldlie credit, and vndertake the teaching of my people, and care not for the contempt of that calling, so thou maist saue soules: but their carnall carnall credit and ease, is more deere vnto them, then Abrahams kindred is to him; they will not forsake them.

These, and all that doe so, may make what shew they will: but they are not children of Abraham, seeing they want his faith; and they want in his faith, because they faile in his obedience: they must therfore learne to yeeld when God calleth, and not to stand vpon such base allegations of wordly matters; when Abraham left Country and kindred to obay God.

Secondly, such men as respect not Gods calling, but look what the swinge of their natures, or the course of the wicked world carie them vnto, they presently yeeld and obay, not regarding whether it be Gods calling or no. Three sorts of men are most faulty in this kinde.

First, such as are content to grow in wealth either by oppression, as vsurie or extortion; or by craft and dissembling, or by any other such indirect course, whereby their brother is hurt, looking onely at gaine, but not regarding whence it comes.

Secondly, such as liue by dicing, carding, or by playes and Enterludes, thinking any trade lawfull that brings in wealth, or that gets money; neuer caring whether God allow the calling or no.

Thirdly, such as liue in no calling, but spend their time in eating, drinking, sleeping, and sporting, because they haue liuings of their owne, and lands left by their parents.

All these, and all such like, doe obay indeede: but whereunto? not vnto Gods calling: for alas, he neuer called them to these courses, but hath often recalled them from it; therefore this is the obedience not of faith, but of corruption, and of the world, which is a plaine disobedience vnto God. For, as the wisedom of the flesh or the world is foolishnesse with God, Rom. 8: so obedience to the flesh or the world, is disobedience, and rebellion against God.

All such men, must know that they are not the children of Abraham, because they are not children of his faith. Nor can they be heires of his faith, because they practice not his obedience: for, Gods calling and no other rule for our liues must Christian men admit. When he calleth, they must obay: and when he calls not, or allowes not a course of gayning, or a trade of life (though all the world allowed it) we must not follow it: this will honour them, and their profession, before God. Abrahams faith iustified him before God, but his obedience iustified his faith: obedience, saith Samuel, 1. Sam. 25.22.23. is better then sacrifice: but disobedience is as the sinne of witchcraft. Therefore let all Christians approue their faith by their obedience, hanging on Gods mouth, and attending on Gods calling, for directions of their whole life: and resolue with Dauid, Psal. 119.105. Thy word is a lanterne to my feete, and a light to my pathes. When Kings may not liue, but by this light of Gods calling and Gods word; it is shamefull presumption, for ordinary men to frame their liues by lights of their owne making.

In the second place out of Ahrahams obedience, let vs marke, By what meanes obayed he? by faith. Learne here the true nature of true faith: it brings forth true obedience where euer it is: and therefore Christian obedience is called the obedience of faith, Rom. 1.5. And these two cannot be seperated, no more then light from the sunne, or heate from fire. For as the sunne naturally, and necessarily giues light, and the fire heate; no lesse doth true faith yeeld true obedience to Gods commaundements. Which being so, it teacheth vs, for the vse,

First, how our Church and doctrine are slaundered by the Papists, who please themselues in saying, Wee looke to be saued by sole faith, and without workes. For, we teach, that though a man be iustified without respect to his workes, yet no man was euer iustified, whose faith did not bring forth good and holy workes: and wee teach, that none is heire of Abrahams faith, which is not also of his obedience. Therefore God will reward their lying tongue.

Secondly, this teacheth vs, that Abrahams faith is rare in these dayes. Many make profession of Abrahams religion, but it seemes they are as farre deceiued as the Iewes were, Iohn 8.39. The Iewes would be Abrahams children, because they were of his flesh: and men now will be so, because they are of his profession; but both are farre wide, for wee must be children of faithfull Abraham. But if we will be like him in faith, we must be like him in obedience also: when God calls vs to any duty, we must forsake our owne natures, and denie our owne affections, and crosse our owne corruptions, to follow Gods calling, and to doe our duties. So shall wee be true children of Abraham, when we are like our Father in his best vertues. Thus wee see his obedience laied downe generally.

Particularly, In his Obedience there are laid downe three points: 1. The matter of his obedience: all which are layde downe directly in the Text. 2. The end of his obedience: all which are layde downe directly in the Text. 3. The manner of his obedience: all which are layde downe directly in the Text.

For the matter of his obedience, it followeth in these words: To goe out into a place, &c.

The particular matter wherein Abrahams obedience cō sisted, was this; At Gods commaundement he went out of his owne Country into another: for one which hee should inherite, he left that which he did inherite.

Heere many points of good instruction may be learned.

First, see here the power and strength of true faith; It was a wonderfull hard thing for Abraham to do thus.

For, first, hee was well striken in yeeres, 75. yeeres olde. Young men delight to be stirring; but men growen into yeeres, doe loue to settle themselues as birdes in their nests: and it is grieuous vnto them to think of remouing, or taking long iournies.

Secondly, he must leaue his owne Country, where hee was bred, borne, and brought vp; which all men generally doe loue by nature.

Thirdly, hee must leaue his goods, and lands, and liuings, which no doubt were great: for, hauing liued so long in his natiue Country, and being born as he was, his estate doubtlesse was very great.

Fourthly, he must leaue his acquaintance, with which hee had liued all his life; yea, his owne kindred, and must goe liue amongst strangers. These foure considerations were so manie hindrances to his obedience; and strong temptations, to make him haue looked backward: but such is the power of his faith, hee is commaunded of God, therefore hee obayeth and goeth out.

The vse is, to teach vs what a faith we haue. For, if wee measure all Gods commaundements by our naturall affections; our faith is but a shadow, and hypocrisie: But if wee consult not with flesh and bloud, but rest, and rely on Gods word, and giue absolute obedience to his cōmaundements, then our faith is such as Abrahams was.

In the next place; Some may meruaile, why the Lord should commaund him so hard a matter, and lay so stra • te a commaundement vpon him, as to leaue his Country and liuing, which seemed vnreasonable; & his kindred, which was vnnaturall.

I answer; the reason is: not that God delighteth in vnreasonable or vnnatural courses, or in laying heauie burdens vpon his children. But he did it for good and holy ends: as,

First, to proue Abraham, and to see what was in him. As a friend is no • tried in ordinarie, but in great matters: so it is knowne, who is Gods friend in matters of difficultie. Hereby, therefore God made the faith and obedience of his seruant, to shine more gloriously.

Againe, to breake the corruption of his heart: for, our wicked natures loue peace, and ease, and welfare, and hearts desire: but God will crosse those courses, and send vs troubles many wayes, that so hee may pull downe the height of our corruptions, and humble vs to his owne hand.

The vse, is to teach vs to make true vse of our afflictions, and of those many hard crosses that must fall vpon vs in our course of seruing God; namely, to know that they are sent from God, not as a hard-hearted, or cruell Iudge; but as a wise and mercifull Father, who wisheth our good, and who will so bles • e vnto vs the hardest and heauiest crosses, that befall vs in our liues (if we receiue them in patience & faith) that we shall say with Dauid, Psalm. 119.72. It is good for vs that we haue been in trouble, for thereby we haue learned to know God, and our selues better.

Thirdly, whereas Abraham at Gods commaundement goeth out of his Country into another; we learne that it is not vnlawfull for a Christian man, to goe out of his owne Country, and trauaile into another, and there to abide for some, or for a long time: Prouided, his causes be good and iust, as namely, these which follow;

First, if he haue a particular commaundement of God, as here Abraham had.

Secondly, if hee haue a lawfull calling of the Church or State, whereof he is a member: as if he be sent to a generall Councel: or, be sent as Ambassadour, either to stay for a time, or to stay there as Lieger.

Thirdly, if it be for the safety of his life in a good cause. So Moses, Exod. 2.14.15, fled into the land of Midian, and there stayed, when Pharaoh sought his life: And Christ himselfe fled with his Father and Mother into Egypt, from the furie of Herod, Math. 1. The like may be said for them, that to preserue their liberty, flie from the cruelty of their Creditors, who will not take honest and reasonable satisfaction, of a surety for another man, or of a childe for the Fathers debts: But in no case for them, who trauaile in purpose to defeate their Creditors, or thereby to deliuer themselues from payment of their due debts, being able to pay. Of both these, wee haue example in Dauid, & his followers. Dauid himselfe was faine to flie for his life from Saul • vniust cruelty, and therefore went and dwelt amongst the Philistims, 1. Sam. 27.1.2. And, 1. Sam. 22.2. there cam to Dauid such as were in trouble, and in debt, and these were with him in all his trauaile, and persecutions. Now doubtlesse had they beene vngodly men (who had not cared how they came into debt, no • how they paid it) Dauid would neuer haue beene their Prince; as that Text saith he was.

Fourthly, if it be for the maintenance of pure religion, and keeping a good conscience. This hath Christs warranty, Mat. 10.23. When they persecute you in one Citie, flie vnto another. For this cause many of our fore-fathers in the former age, were faine to flie into Germanie, Swwitzerland, & to Geneua. And for these causes, diuers of other Nations doe repaire to this Nation, and are here entertained.

Fiftly, if it be for the getting, or encreasing of any good learning, and lawfull knowledge, especially diuine knowledge for matter of religion. Thus the Queene of Saba went ou • of the inmost parts of Africa, to Ierusalem in Asia, to see and heare Salomon: 2. Kings 10. and for that cause, shee is highly commended by Christ himselfe, Math. 12.42. Thus may yong men trauell for learning or the tongues, especially such as intend thereby to fit themselues for publike seruice, so it be with safetie of religion, and securitie of conscience.

Sixtly, if it be for the practice of a mans lawfull calling, as for trafficke: and thus Merchants may, and do lawfully trauaile into all Nations, and haue their Factors there resident: prouided they lose not their soules to gaine for their bodies: their trauailing is allowed by Christ in the Parable, where he saith, The Kingdome of heauen is like a Merchant man that seekes good pearles, Math. 13.45.

Seauenthly, if it be to receiue and take possession of any goods or lands, lawfully descended or fallen vnto a man, in another Nation, as sometime it doth; This seemes to be allowed by Christ in the Parable, where he saith, A certain noble man went into a far Country, to receiue for himselfe a kingdome, and so to come againe, Luke 19.12.

In a word; if it be vpon any good and sufficient cause, allowable in good reason, and not contrary any part of Gods word. But as for such as leaue their Countries, and trauell into other;

Either, vpon leuitie, to see strange sights and fashions:

Or, being malefactors, flie from their due punishment:

Or, being in debt, go away to deceiue their Creditors:

Or, being vaine-glorious ▪ to make themselues knowen:

Or, being at enmitie, to fight combats, or to kill their enemie;

All these, and all such like, can haue no comfort in their trauailes: for they send themselues, God sent them not: they are out of Gods protection, because they goe without his warrant. And as many of them as goe away to escape the hand of the Magistrate; let them be assured they shall not escape the hand of God.

In the fourth place, here is a comfort for all such as are banished from their owne natiue Countries, for God and his Gospels sake. For, here Abraham the Prince of Patriarkes, was a banished man, and liued in a strange Country, the greater part of all his life. Let such men therefore take patiently what God laieth vpō them: for it is not their misery or mishap alone, but hath beene common to Gods children in all ages. Againe, Christ himselfe pronounceth them blessed, who suffer persecution for righteousnesse sake; for, though they be exiles from their owne kingdome, or tossed vp & downe the kingdomes of the earth, yet theirs is the kingdom of heauen, Math. 5.10.

Lastly, though this commaundement was personally directed to Abraham, and concernes not vs as it did him; yet it hath his force and vse euen to vs. For, though we are not to goe out of our Country, and leaue our liuings and habitations: yet we must doe that that is proportionable hereunto. That which is commanded to Salomons wife, is to all Christians; Harken O daughter, and consider, incline thine eare, forget thy owne kindred, and thy Fathers house: so shall the King take pleasure in thy beauty. Psalm. 45.10.11. This wife of Salomon, is the soule of euery Christian, the spouse of Christ the true Salomon, who by nature is daughter to heathen Pharaoh; that is, to sinne, corruption, and wrath: but, being maried to Christ, must forget her owne kindred, and Fathers house; that is, their owne nature and naturall affections, and carnall desires: and then shall Christ our King, and spirituall husband, take pleasure in vs, and reioice to doe vs good. And this is the chiefe trauailing of all, and most acceptable to God, when a man goeth out of himselfe, and denieth his owne desires, to obay God, and to serue Christ Iesus.

Thus we see the matter of his obedience. Now followeth the end: Which he should after receiue for inheritance.

The second particular in his obedience, is the End, why he went out of his owne Country; namely, to inherite another, that is, the land of Canaan, called else-where the land of Promise, because God promised it vnto him, and to his • eed. Now Abraham, at Gods commaundement, went out of his owne Country into this place, to inherite it, and to take possession of it.

But it may be obiected, He inherited it not; yea furthermore, Stephen saith, Act. 7.4. God brought him in, but gaue him no inheritance in it, no, not the bredth of a foote.

I answere, though Abraham did not inherite it personally himselfe, yet he may be said to inherite it two wayes: 1. Sacramentally, or Mystically: 2. In his posteritie.

First, Sacramentally thus; The land of Canaan, is to be vnderstoode, not onely as a Country of Asia, fruitfull and fertile, and plentifull of all good things, wherein the onely visible Church was confirmed till Christs comming: But further, as a Type of the heauenly Canaan, where the triumphant Church raignes in glory with God. And thus Abraham did in his owne person inherite it: for he was translated from this world, after his death, into the glory of heauen. And in that respect, the glory of heauen is rather called the bosome of Abraham, Luke 16, then of any other the Patriarkes, both for the excellencie of his faith, as also for that the promise of inheriting the land of Canaan, was first of all (personally) made to him; which because he enioyed not, he was recompenced with the fruition of the true Cannaan.

From hence, we learne a notable doctrine: That God in performing of his promises, giueth not oftentimes the verie particular thing promised, but something equiualent, or proportionable to it, or else better. Thus in the fift commaundement, obedient children are promised by God long life, as a reward for honouring their Parents. Now when hee takes them away in their best age, as hee did Iosias, 2. Kings 22.10. hee giueth them eternall life, which is not onely proportionable, but farre exceeding the thing promised: So heere, hee promiseth Abraham the land of Canaan; but when it comes to the performance, hee giues him a better, euen the true Canaan, the kingdome of heauen.

The vse heereof, is to teach vs wisedome for the true discerning of Gods mercifull performance of his promises: for he performeth them not alwayes one way vnto his children: sometime he giueth the very particular thing promised, as vnto the children of Israel, their deliuerance out of Egypt: vnto Hezekiah, the restoring of his health, and such like. Sometime he giueth not it, but something which shall be as good or better vnto his children: as, when they are in some great danger, and craue deliuerance, or in some necessitie, and haue promise of supply; God oftentimes deliuereth them not, but giueth them patience, and feeling of his fauour in such sort, as is many degrees more comfortable vnto them. And herein God heareth their prayers, and performeth his promise to them, to their full contentation.

Secondly, Abraham inherited Canaan in his posterity. For though God promised it to himselfe, when he was 75. yeeres olde, Gen. 12.4. and to him and to his seede, Gen. 15.7: Yet neither he nor his immediate seede enioyed it, but his posteritie the Israelites, 430. yeares after the promise, as S. Paul proueth, Galath. 3.17. And so Abraham inherited it in his posteritie, which is a part of him; and they inherited it many hundreth yeares, euen vntill the comming of Christ.

As afore we learned, that God in the performance of his promises, giueth not alwayes the thing promised: so heere let vs learne that he doth not alwayes performe them to the same parties, and yet most truly performeth them. If therefore God doth not to our selues, nor in our times accomplish his promises, or prophecies, we must not be impatient, but waite in patience. For, as the holy Prophet saith, The vision is yet for an appointed time, but at the last it shall speake and not lie: though it tarie, waite for it; it shall surely come, and shall not stay, Habba. 2.3. To this end Dauid also most diuinely saith, Psalm. 97.11. Light is sowen for the righteous, and ioy for the vpright in heart. See, light and ioy belongs vnto them: but how? It is sowen; that is, it is in hope and expectation, and not alwayes in fruition. Therefore as the Husbandman casts his seede into the earth, and is content to stay almost a full yeere without it, or any profit of it, and yet is patient all that while, because he is sure it will come ▪ & bring encrease with it. So must wee waite patiently on the Lord, and know that whatsoeuer he hath promised, we or ours after vs, shall be sure to enioy it. And though we doe not, what great matter is it, if our children doe? For, we know, that oftentimes the Father soweth, and dieth ere the haruest, and so the sonne reapeth. So for Gods great and gracious promises, which are sowen vnto the Fathers; if themselues do not, their children are sure to reape the comfortable haruest of performance. And thus we see how Abraham inherited the land of Canaan; which is called the land of Promise, because it was so long, and so often promised to so many great Patriarkes.

In the second place, it is to be obserued, when God promised this vnto Abraham; euen then when the land of Canaan was possessed by many mighty Kings: So that it may be here further doubted, how Abraham could take any comfort in this promise, seeing it was at that day held by almost 40. Kings greater and lesse▪ as we may see in Ioshua, Chap. 10.11.12. and further, The people were many, and strong: the Cities were strong walled, and full of huge Giants, Numb. 13.28.29. Yet for all this, he not onely beleeues and obayeth; but as God promised, so he went to it, and tooke possession, and died in this faith, that God would performe his promise, and that his posteritie should inherite it all, as afterward indeede they did, euen from Moses to Christ. If it be asked how this could be: the answere is, that Abraham knew that God was King of Kings, and had the world, and Kingdomes of the world in his hand and disposition: and therfore assured himselfe, that hee could bring to passe what hee had promised, and make good his word, notwithstanding all such impediments to the contrarie. And as hee beleeued, it came to passe; his posterity came to it, entred as conquerers, vpon this gift of God: and, by the power of God, so amazed all these Kings and their people, as some submitted, as the Gibeonits; and they that did not, were all slaine, and their Countries conquered, as we may reade at large in the booke of Ioshua: all the Stories whereof are briefly comprehended by Dauid in fewe words, where he saith, We haue heard with our eares▪ our Fathers haue tolde vs, how thou O Lord droue out the heathen with thy hand, and planted them in: how thou destroyed the people, and made them grow, Psal. 44.1.2.

Out of which, we learne two instructions:

First, that the change of States, and alteration of Kingdomes or common-wealths, are in Gods hand: and that he can turne them one way or other, as it pleaseth him. To this purpose, saith Dauid, in the fore-named Psalme, verse the fourth, They inherited not the land by their owne sword, neither did their owne arme saue them: but thy right hand and thy arme, and the light of thy countenance, because thou didst fauour them.

This must teach vs to pray earnestly, in our daily prayers, for the good estate of this Kingdome, wherein we liue; and of that worthy Prince and Queene, vnder whose gouernment, wee haue beene so long, and so liberally blessed. For, the welfare and prosperity, the certainty and security of it and her, is not in our policie, might, munition, ships▪ not in the strength of our nauie, nor in the power of our armour, nor in the chiualrie of our people, nor in the wisedome of our Councell (though for all these we are a people honoured of our friends, and feared of our enemies): But in the mighty hand of our God, who (as Daniel saith) beareth rule ouer the Kingdomes of the earth, and giueth them to whomsoeuer he will, Dan. 4.22.

Seeing therefore the King of heauen in the giuer and establisher, the remouer and changer of Kingdomes of the earth; let vs assure our selues, that the prayers of Elisha, are the Horses and Chariots of Israell: 2. Kinges, 13.14.

And surely, if Elisha for his prayer was acknowledged by the King himself, to be his Father; then doubtlesse, the godly Ministers and such other in our Church, as pray daily for the peace of our Ierusalem, are worthy to be accounted good children of our Church, and worthy members of our State.

Secondly, here we learne what is the ruine of Kingdomes, and ouerthrow of estates: namely, sinne and vngodlinesse. This is most apparant in the present example. For, why did God take this land from the Cananites, and giue it to Abraham and his seede? the Stories of the olde Testament answere, nothing but sinne. In Deuteronomie, Moses chargeth the Israelites, that they doe not after the abhominations of the heathen Cananites: For, saith he, because of their abhominable sinnes God did cast them out before you, Deut. 18.9.12. And why did not God instantly giue it to Abraham (to inherite) after the promise? euen because the wickednesse of these Amorites was not then full, Gen. 15.16. that is, their sinnes were not then ripe. For, we must know, that though God be the absolute and soueraigne Lord of all Kingdomes, and may dispose them as hee will: yet he rather exerciseth his Iustice then his power; and neuer ouerturneth any State, but vpon cause of their apparant sinfulnesse. Nor can the Amorites or Cananites pleade herein any hard measure. For, the same God, dealt afterward in the same Iustice with his owne people, giuing the Kingdome of Iudah to the Chaldeans, and Israel to the Assyrians: and the cause is laid downe most memorably in the Storie; When the Israelites sinned against the Lord their God, and walked after the fashions of the heathen, whom the Lord had cast out before them, and did secretly things that were wicked, and made Images, and serued Idols: and though God warned them by his Prophets, yet would they not obay, but hardned their neckes, and so finally, left all the commandements of God; then the Lord was exceeding wroth with Israel, and cast them also out of his sight, 2. Kings, 17. from the seauenth verse to the 19. Thus sinne is able to ouerturne Kingdomes, be they Cananites, Israelites, or whosoeuer.

Let this teach vs all to looke to our liues, & make conscience of all sin; especially great & capitall, & crying sins: for the sinnes of a people are wormes and Cankers, eating out the life and strength of a cōmon-wealth. And let our State and gouernment learne here to look to the reformation of our people, especially for great sinnes. For, open profanenesse, or vncleanenesse, or oppressions, or iniustice, or extortions, or cruelties ▪ and exactions; all these, or any of these sinnes, raigning in a State, are able to ouerturne the best established Kingdome on the earth, and will at last (doe power and policie what they can) make the land spewe out her inhabitants: and in the meane time (let the wily wits of men, iudge as they list) it will proue true, that the sinfull and profane man is the worst, and the godly and conscionable man, the best friend to a State, and best subiect in a Kingdome.

Thus much for the second point in Abrahams obedience; namely, the end of it.

The third and last point, is the manner of his obedience▪ which followeth in these words: And he went out, not knowing whither he went.

The manner of this his leauing his Country, in mans reason would seeme strange; nay, the world will condemne it for plaine foolishnesse, for a man to leaue a certainty, for an vncertainty. But it may here be doubted, how the Apostle can here say, that he knew not whither he went▪ seeing these words are not in the Storie of the olde Testament: doth not that practice allow traditions beside Scripture?

I answer first; We refuse no traditions, which are agreeable to the Scripture, and analogie of faith: but such as are agreeable to one of these, wee receiue them, though not as Scripture.

Secondly, if the Apostles in the new Testament doe adde any thing in any Story, which is not in the olde (as S. Paul doth the manner of the Sorcerers of Egypt, Iannes and Iam • res, 2. Timoth. 3.8) that circumstance by them so added, is to be holden as Scripture and no tradition; because they (hauing the same spirit of God, which the Writers of the olde Testament had) haue inserted it into the body of Scripture: euen as the three sentences of the heathen Poets, alledged by Saint Paul (Acts 17.28. 1. Corinthians, 15.33. Titus, 1.12.) haue now a diuine truth in them, which they had not before.

But yet will some say, the Apostles had these things from the olde Testament by tradition; seeing they were not written.

I answer: We may safely graunt it, and yet our cause loseth nothing, though it may be they had them by inspiration, and not by tradition; that being as likely, or much more then the other.

Thirdly: but for this particular, I answere, that the Apostle had the words, or at least the matter out of the Storie in Genesis. For thus goe the words: G • d said to Abraham, Goe out of thy Country, &c. into the land that I will shew thee: Hee named none to him, but told him he would shew him one. So then Abraham went out at Gods appointment; and God knew, but he knew not whither he went: he knew well the land he left, but he knew not the land he should haue.

But it may be againe obiected, that this is not true: for it appeares, Gen. 12.5. that Abraham with Sarah his wife, and all their substance, departed to goe into the land of Canaan, and to the land of Canaan they came: therefore he knew whither he went; namely to that land.

I answer: It is true, he went out, with purpose and assurance, to inherite a land promised him by God, but not named to him. And whereas it is there said, He went out to goe into the land of Canaan, that is spoken in respect of the performance when he was come thither, not of the first promise made him at his departure: or, of the time when Moses wrote it, not of the time when God spake it to Abraham. And, that he knew not what land God did mean, vntill he cam thither, is plain in the seauenth verse, where it is said, That when Abraham had passed through all the Country, and wai come into Canaan, then God appeared to him, and said, this land will I giue vnto thy seede: But till then God neuer named it vnto him; and therfore we read afore, that he beleeued and obayed vpon the generall promise: but now when God did particularly specifie and shew what land, hee then shewed his thankfulnesse to God, and did there build an Altar vnto the God that had appeared vnto him.

Thus it is cleare, that Abraham went out, not knowing whither he went. Which being so, it appeares that Abraham did that which the world would call, plaine foolishnesse. To leaue knowen friends for vnknowen, certaine liuing for vncertaine, is a simple course in mans reason: at least (the world will say) he might first haue demaunded of God, what land that was, which he should haue, before he left that which he had: but Abraham makes no such questions, moues no such doubts, but belieueth and obayeth, and goeth out of his certaine dwelling (at Gods calling) though he knew not where to lodge at night.

This practice of faithfull Abraham, hath profitable vse:

First, here we learne, that though Gods Commaundements seeme foolish, and vnreasonable, yet wee must obay them. Christ saith; If a man will euer come in the Kingdome of heauen, he must be borne againe, Iohn 3.3. S. Paul saith; If any man among you seeme to be wise, let him be a foole that he may be wise: 1. Corinth. 3.18. Christ saith, If any man will be my Disciple, he must denie himselfe and follow me, Luk, 9.23.

But how can these cōmaundements be beleeued or done? how can reason beleeue them? how can nature doe them? So disputed the woman of Samaria with Christ, Iohn 4.11. When Christ tolde her he would giue her of the water of life; she replied, Sir, thou hast nothing to drawe with▪ and the Well is deepe: whence then hast thou that water of life? Thus we obiect and reason against God with carnall obiections, and waigh Gods Commaundements in the balance of reason: thus God and his commaundements, are much abused by vs. And this is the cause wee heare and reade Gods word, and profit not by it, because we ponder it in our reason, and allowe nor follow it no further, then it agreeth with our naturall affections. As, a man that will needs stand vnder a Pent-house, hath no water falling on him, though it should raine neuer so precious water from heauen: So, when the water of life, out of the word of GOD, should drop vpon our soules, to comfort our consciences, and to wash away our sinnes: we haue our deuices out of wit, and distinctions out of reason, as pent-houses to keepe it from vs, that it slides away, and neuer hath any worke in vs. But contrariwise, we must remember Abraham the Father of our faith; and when we heare Gods word, we must with him captiuate our reason, and subdue our affections to it: measure them by Gods word, and not it by them; and what we cannot yeeld to in the obedience of reason, we must obay with the obedience of faith: and so shall Gods word haue a gracious and powerfull worke in vs.

Secondly, here we must learne, that though we see no profit come by obaying Gods Commaundements, yet wee must obay them. For, what profit could Abraham see in leauing a certaine liuing, for an vncertaintie? yet he obayed and went, vpon the bare word of God, building vpon it, that God being his guide, he could not goe astray. So must wee followe God sincerely, and doe his Commaundements, though no profit seeme can come thereby. But some will say, Shall godly men be led like blindefolde fooles? shall they refuse all meanes of helpe, by wit and policie? this is the way to make them ridiculous, and asses for the wicked world to ride vpon.

I answere: let godly men vse all their wit, and looke with all their eyes, in their actions with men of this world. But in the obedience of Gods commaundements, let them doe as Abraham did▪ Follow Gods calling though it seeme to be to no end.

In obedience to God, we must doe as blindemen doe, who followe their guides, though it be through woods & rocks, hills, or dales, or dangerous places, regarding nothing, fearing nothing; only following & trusting their guides, who haue eyes for them, though they haue none for themselues. So must we follow Gods calling, and yeeld absolute obedience to his Commaundements, fearing nothing; but trusting to the faithfulnesse of his power, and assuredly beleeuing, that he being our blessed guide, we shall not be mis-led: thus to doe is true faith.

But alas, how contrary is the practice of the world! Men deale with God, as we doe with loose Chapmen, whom wee will not trust without a good pawne. So we will not obay Gods Commaundements, longer then his religion serues our turne; nor will we trust and follow God, without the pawnes of profit and pleasure. Nay, wee doe worse: most men esteeme of God no better, nor vse him any better then they doe theeues in their houses. If a man come into our house, that is giuen to stealing, we trust him as long as hee is in our sight▪ but if he be out of our sight, we thinke euer he is stealing: So, if men see the meanes of Gods prouidence▪ they will take his word, and trust it; but else God must excuse them, they may not trust him further then they see him. And if the Commaundements of God sound to their content, and tend to their profit, they will obay them: but if not, they will cast them behinde their backe; at least, they will make a pause at the matter, and take their owne time. And if Gods wayes seeme pleasant and profitable, they will walke in them: or else they will leaue them, and walke in their owne.

And hence is it, that men in distresses, runne to Wizards, and Wise-men: others deale fraudulently, and deceitfully: others worke on the Sabaoth day: and thus by indirect and vnlawfull dealing, they labour to inrich themselues, and to bring their purposes to passe. And why all this? but because Gods commaundements doe not sound to their purpose, nor tend to their profit, and therefore they will not obay them.

If these men had beene in Abrahams case, they would neuer haue gone out, not knowing whither to goe: but they would haue argued the matter with God, and haue thought it good wisedome to pause well afore they leaue a certaintie for an vncertaintie. But contrariwise, Abraham thought it foolishnesse to reason with God, and therefore performed absolute obedience: and for this cause hee and his faith are renowned to this day; namely, 3000. yeares after him, and shall be till the worlds end.

This was the obedience of faith: and this to doe, is to be true subiects to Gods Kingdome. If the King call a man from his owne liuing, to come to himselfe and to the Court; who will not leaue what he hath of his owne, and trust his word? So, who will not leaue his owne wisedome, and relie on the promise and word of God; and obay his commaundements, though there seeme at the first, no profit can come thereby. Thus shall wee be sure, both to haue sufficient for this world: and shall also be true children of faithfull Abraham.

Hitherto of the first example of Abrahams Faith.

HEre is the second example of Abrahams faith, and the fift in order; and is concerning Abrahams abiding, or dwelling in that land whereinto God had called him: and this he also did by faith. As he went out of his owne Countrey, and came into Canaan, by the power, and leading of his faith: So by the same faith hee abode and dwelt in the same Land.

The parts are two: 1. The Action of Abrahams faith, in the ninth verse. 2. The Reason of that his so doing, in the tenth.

The action in the ninth verse, is spoken of two wayes.

The first point in order, is his dwelling in the land of Canaan (called here the land of Promise).

Canaan is now called the land of Promise, because it was promised in the verse afore-going, as we then heard: so that the meaning is, he abode in that Land, which was promised him, when he came out of his owne Country. Which Country Abraham knew not by name, when he left his own, nor till he came thither: but then God told him, This is the Land I will giue thee and thy seede. Genesis 12.7. In this Land thus promised, Abraham dwelt and remained, the rest of his life, which was a hundreth yeeres.

In this Action of Abraham, are three particular points.

For the first:

Concerning Abrahams dwelling in Canaan, diuers questions may be moued.

First, how it is true, that he abode or dwelt there? seeing it is apparant in the Story, he dwelt in Egypt, Gen. 12.10. and in Gerar. Gen. 20.1.

I answer: The meaning is not, that he stayed there euery day of his life; but that he liued and died there, and made it the place of his residence and ordinary habitation, whereunto he alwaies resorted againe, if any occasion drewe him abroade.

And further, hee went not into Egypt, but vpon such special cause, as could not be otherwise helped, as vpon a famine or such like, Genesis 12.10. Then there came a famine in the Land, therefore Abraham went downe into Egypt to soiourne there. Where it appeares: first, that the cause was extraordinarie: secondly, that hee went not to make any dwelling, but to soiourne there for a time, and then to repaire home againe.

Where wee learne, that as a man is not to depart out of that Land, where God hath appointed him to dwell, but vpon good and sufficient causes: So, when those causes cease, which drewe him out, hee is not to stay longer from home; but to repaire againe to the place of his ordinarie dwelling. God would haue a man dwell at home: and it is leuitie, and a token of an vnconstant minde, and a running-heade, for a man to desire to bee alwayes abroade.

Birdes flie abroade, but so as they may come to their neasts at night: So men should endeuour, as much as may be, to take fewe occasions of being from their dwellings: and when they needes must, to let it be for as short a time as may be. For, as it is a signe of a light woman, Prouerbs 7.11, Her feete cannot abide in her house: So is it of an vnstayde man, Vpon euerie occasion to bee caried from home.

We must therefore followe holy Abraham, who is heere commended for abiding, or dwelling in the Country, which God had giuen him.

Againe, this practice of Abrahams faith, condemnes the wandring begger, to be an vnfaithfull and vngracious generation. Our Land (by the abuse of our peace and plenty) is full of such. Aske them where they dwell: their answere is, They haue small dwelling; but, looke into the matter, and they haue the largest dwelling of all: for they dwell euery where, & all abroad; they count it bondage to be tied to one Towne, or dwell in one Parish, and thinke it freedome and libertie to dwell euery where. These are Carerpillers of a Common-wealth, and the greatest robbers of the poore that are. Common Theeues steale from rich men: but these steale from the poore; they get that from men, which the true poore should haue. No good comes to Church nor Common-wealth by these men, but much hurt to both. For, a finger cut off from his place, is of no vse: so, a man liuing out of his calling, and out of his place, is of no vse in the body politique.

Happy will it be with our Church & State, when we haue such lawes, and such execution of them, as that this disorder may be reformed, & euery man confined to his owne dwelling, & none suffred to liue in our Kingdome, who is not of som Parish: for let vs be assured, so many wandring beggers, so many blemishes in our gouernment.

Thirdly, Abrahams dwelling in this Land (being a fruite of his faith) teacheth vs it is no good token, but an ill signe for a man to be vncertaine in his dwelling. It is the fashion of many men, if they trauaile, they neuer lodge at one place twise: and for their dwelling, it is not certain; but now in the North, now in the South: now in this Parish, now in that: now in this iurisdiction, now in another: Sometime in the Citie, sometime in the Countrey. Who be these? But either such as be in debt, and purpose to deale ill with their Creditors: or that are malefactors, and heereby labour to auoide the censure of Authoritie: or else they be Papists, which by this meanes labour to lurke vnseene, and to escape the law▪ as many of them doe, either by skipping out of one Parish, Diocesse, Countie, or Prouince into another, and so auoiding the authoritie of all: or else, by lurking in great Cities, and so lying as Soiourners, and not as Parishioners, vnseene or vnmarked in so great multitudes. Let our Authoritie take the more carefull notice of such men, the more craftily they labour to creepe from vnder it: and let such men knowe, they discouer themselues the more by this practice, to bee vnfaithfull either to GOD, or Men, or both; seeing that GOD heere commendes Abraham for dwelling or staying in that place, which GOD had appointed him. And so much for this question.

Againe, it may heere be demaunded: How Abraham might lawfully dwell in Canaan, seeing it was then Idolatrous. It may seeme, that therefore it is not vnlawfull for men to dwell in Popish or Idolatrous Countries.

I answere: Abraham did not so vpon any priuate motion, nor for any worldly cause, but vpon speciall warrant and calling from God: otherwise his so doing, had not beene iustifiable: therefore that practice of his cannot be a warrant for any to doe the like, without the like cause and calling.

But how could Abraham be preserued from the contagion of Idolaters, liuing amongst them? I answere:

First, God that called him thither, did there preserue him. Againe, Abraham liued in the Country, but conuersed not with the people at all, but in some necessary and ciuill affaires: and by this meanes hee escaped the danger of infection.

Where we may learne, that if any man would liue in such places without hurt to their conscience, let them first be sure that they haue a calling and warrant from God, to liue in those Countries. Secondly, let them conuerse with Idolaters warily and sparingly: and so shall they preserue themselues from the occasions of euill, as Abraham did, who abode in an Idolatrous Country: and so, though not without danger, yet without hurt to his religion. Thus wee see Abraham dwelt in the Land of Canaan.

Now secondly, this Land is called the Land of Promise: that is, the Land formerly promised him by GOD, when hee called him out of his owne Countrey. And it is likely that the Apostle doth not heere first of all call it so: but that it was knowen generally amongst the Patriarkes by that name: and that Abraham himselfe did first of all so call it; who, when hee looked vpon it, and considered the fruitfulnesse and excellency of it, did euermore remember, and call to minde, this Land is promised to me, this is mine by promise. And herein he rested and satisfied himselfe, though he had not the possession of it.

Heere wee may see the excellencie of true faith: which depends vpon the promises of God, though they be vnperformed. A Land of promise contents Abraham, hee leaues the possession to his posteritie. It is hard to finde such faith in the world: It is Land in possession which wee looke for. A Land of promise cannot content vs: but let vs labour to practice faith, and to take comfort in the promises of God, and leaue the performance to Gods appointed time.

Thirdly, he dwelt in this Land by faith. And no meruaile. for had it not beene by faith, hee would neuer haue dwelt there, where he had not so much as a roome for his Tent to stand in, but hee must borrow it; nor to burie his dead in, but hee must buy it. This was against reason, yet by faith hee dwelt there, as afore by faith he left his owne, which was also against reason. Where still the power of faith is magnified to bee such, as it will carie a man ouer all impediments of obedience, and will giue him victorie not against one, but against all obiections; and power to performe not one, but many things contrary to carnal wisedom.

Wee must heere learne to examine, whether wee haue a true and sound faith or no. If wee haue, then wee must not doe some one or fewe actions in faith, or die in faith, but wee must liue by faith, the whole course of our liues. Wee must walke by faith, and not by sight, saith the Apostle, 2. Corinthians 5.7. So saith hee of himselfe, Galathians 2.20. I liue by the faith in the Sonne of God: he saith not, hee hopes to die in that faith, but he liues by it. And in the former place • e saith not, wee must set a step or two, but wee must walke by faith, which argueth a continued action: and therefore it is that Saint Peter saith, Gods children are kept by the power of God, through faith vnto saluation, 1. Peter 1.5. In which words two thinges are spoken of faith: the first is affirmed; namely, that faith preserueth a man to saluation through all hindrances, either of inward temptations, or outward crosses, which the diuell or the world can lay in his way. This preseruation is one of the greatest workes in the world, and therefore it is worthily ascribed to God: the power of God preserueth vs, but through faith. The second is implyed; that therefore we must labour to keepe that faith euermore with vs, which must keepe vs, and to cherish and preserue that that must preserue vs to saluation. Dauid was an excellent practicioner hereof: no man was more tried and tossed then he, yet he euer drew neere vnto God, Psal. 73.28. Indeede sometime he said, all men were liers, but that was in his feare, Psal. 116.11. And againe, I am cast out of thy sight, but that was in his haste, Psal. 31.22. that is, when the force of some passion, or the violence of some temptations did carie him headlong: but otherwise he euer liued the life of faith.

So must wee, not thinke to liue in sensuality, and die in faith: but to liue by faith, in all our actions, from one day to another, meditating daily on Gods promises, and beleeuing them, and relying on them, and applying the generalls to our owne selues, and practicing faith by making conscience of sinne, and inuring our selues to patience and long suffering. Thus doing, we shall be children of faithfull Abraham, who first by faith left his owne Country, and then by faith also dwelt still in the Land of Canaan. And thus much for the action of his faith: Hee abode in the Land of Promise. Now followe the circumstances of the action, which are two: 1. The manner how: 2. The Persons with whō.

The manner is laid downe in two points: 1. As a stranger: 2. As one that dwelt in tents.

The first point, for the manner, is laide downe in these words: As in a strange Country.

The meaning is: he esteemed it a strange Country to him, and accounted himself a stranger in it. Against which, it may be obiected, that he was familiarly acquainted with Mamre, Aner, and Eshcol, three great & mighty men of that Country: then he & they were confederates together, Gen. 14.13. therfore it seemes he liued not like a stranger in the Country.

Some answere, that these three were not Cananites, but neere a-kinne to Abraham, and had other names: but the Text is plaine in that place, that Mamre was an Amorite, and the other two were his brethren. Therefore the answere is, that in all likelyhood they three were Proselites; and that by Abrahams godly perswasions they had renounced Idolatry, and were come to the knowledge of the true God, and that they ioyned with Abraham in the worship of the true God, and so were his conuerts: whereupon Abraham (as he might lawfully) conuersed with them as his familiar friends. And hereof there are two Inducements:

First, it is said, Gen. 14.13. that they were confederates with Abraham: and it appeared so by their deedes; for they ioyned their powers, and assisted him in the warre against the the Kings (Gen. 14.24).

Secondly, it is said, Gen. 14.13. That Abraham dwelt on the Land of Mamre: he was his Tenant or Farmour. Now, it is more then likely, Abraham would not haue so farre beene beholden to them, but that they were true Christians, and of his owne religion.

Therefore this hinders not, but hee might be a stranger notwithstanding, vnto the body of the people, and that it is true that Abraham saith of himself vnto some of them, Gen. 23.4. I am a stranger and Soiourner amongst you.

But it may be then demanded, Why did Abraham liue amongst them as a stranger, and in that Land as a Soiourner?

I answer; the reasons were diuers: First, he had title giuen to that Land, but no possession; he therefore contented himselfe with that that God gaue him, and chalenged not any possession all the dayes of his life, but bought or borrowed of Mamre the place where he liued and dwelt (Gen. 14.13) and of the Hittites a place of buriall. Gen. 23.3. &c.

This may teach all men not to be too hasty, in seeking for that, that it may be, is their right: let not men prescribe their owne times, nor be their owne caruers, but leaue their affaires to Gods disposing, and enter no further then they see God goeth afore them. Abraham must be a stranger in his owne land; and thou sometime must be content for a time to be a stranger to that which is thine owne.

Secondly, they were all of them for the most part heathen Idolaters: amongst whom Abraham would not conuerse, but as sparingly as might be. Now if Abraham would be a stranger in his own Country, rather then liue familiarly with Idolaters; It sheweth how little faith, and lesse conscience they haue, who can be content to liue in the midst amongst Idolaters, where they haue nothing to doe, and can conuerse with them in all familiarity, without any scruple of conscience. Abraham made himselfe a stranger at home to auoide Idolatry; but they will make themselues at home in a strange Country, to intangle themselues in Idolatry: these men will hardly proue the children of Abraham.

These reasons Abraham himselfe had in this his so doing.

There is a third, a more spirituall or mysticall reason: and that reason God had in making Abraham liue in Canaan as a stranger; Namely, to teach all Christian men their duty, to the worlds end.

Abraham is the Father of the faithfull, Rom. 4.11. And this is our honour to be the children of Abraham; we must therfore follow our Father in his faith, and in the practice of it: we must liue in this world as Pilgrimes and Strangers, euen in the midst of all our peace & prosperity, of all our liberty, riches, lands, and possessions; yea, of all our friends & worldly acquaintance. If it seeme strange how this can be: I answere, the practice of it consists in six actions.

First, we must not bathe our selues in the pleasures of this world. Pilgrimes take but little delight in their iourneyes, because they thinke themselues not at home. This is S. Peters argument: Dearely beloued, as strangers and pilgrimes abstaine from fleshly lusts which fight against the soule, 1. Pet. 2.11. For, too much delight in fleshly pleasures, smothers the grace of God in vs, and lets loose all sinnes, and giues life vnto all corruptions.

Secondly, we must vse this world as though we vsed it not; that is, euen the necessary comforts & delights thereof: they be the very words of the Apostle, 1. Cor. 7.31. For, so the Pilgrime, when he passeth through a strange Country, hath not his minde troubled with looking or thinking on the goods or cōmodities of that Country where he is: but vsing as much thereof, as is necessary for him, all his thoughts are on his owne Country. So should we, when we are in our best estates, in our greatest iollity, in the midst of our wealth, and abundance of pleasures, cast our mindes from them, & haue our thoughts euen then conuersing in heauen, where is the place of our abode. This is likewise the Apostles exhortation, Philipp. 3.20. Worldly men make their belly their God: that is, drowne themselues in carnall pleasures, so farre; as they forget any other God, any other heauen. But we must not doe so: our conuersation must be in heauen, from whence wee looke for our Sauiour Iesus Christ.

Thirdly, wee must haue a serious care and endeuour to please God: for, all the earth is his, and wee are but soiourners in his sight; therfore as the Pilgrime is carefull to please the Lord of the Country, by whose leaue he trauels through it: so must we be to please the Lord; seeing as God saith, Leuit. 25.23. The land is his, and we are but strangers and soiourners with him.

And hereunto adde a fourth, which is neere a-kinne vnto it: We must cast all our care on God, seeing that he is Lord of the earth, & we are but Pilgrimes and Soiourners. Dauid saith, Psal. 24.1. The earth is the Lords, and all that therein is: The same Dauid cōfesseth, Psal. 39.12, He is a stranger before God, & a soiourner as all his Fathers were, & therupon desireth God to heare his prayer, hearken to his cry, & not to keep silence at his teares▪ as though he had said, Inasmuch as I soiourne with thee, thou art to heare my complaint. For, as a Soiourner cares, nor lookes for nothing, but depends on them for all things with whom he soiournes: so must we cast all our care on God; for he careth for vs, he is our Landlord, wee are his Farmours, and Tenants, wee hold the earth from him, by no lease for yeares, but at his will, and it is lent vs: let vs therefore but haue care to please this our Landlord, and care for nothing.

Fiftly, wee must giue continuall thankes and praise to God for his good blessings wee receiue in this world: for all are his, and wee are but strangers. Thus did all Gods Saints in olde time; Iacob, Hee was lesse then the least of Gods mercies. But especially there is one memorable example of Dauid, and the Church in his dayes, 1. Chronicles 29.13.14.15.16. When hee had prepared abundantly for the building of the Temple, hee prostrated himselfe before God: and in his owne name, and the peoples saide thus; Riches and honour come of thee, therefore our God wee thanke thee, and praise thy glorious name. But who am I, and what is my people, that wee should offer vnto thee? for, all is thine, and of thine owne haue wee giuen thee: for wee are strangers before thee, and soiourners, as all our Fathers were. Thankfulnesse beseemes all men, especially strangers. Therefore, as Pilgrimes doe thankfully accept the fauours shewed them in a strange Country: So must we, all the blessings God giues vs in this world, where we are but strangers.

Sixtly and lastly, we must hasten to the kingdome as a Pilgrime doth to his iourneyes end, or to his owne Country; and till he can, is alwaies thinking of it, and sighing after it▪ So must we (who are not dwellers but soiourners in these hou • es of clay) long after heauen▪ and (as S. Paul saith he did) co • et to remoue from hence, and to dwell with the Lord. Strangers • re not to take such pleasure in foraine Countries, as to forget their owne. So Christians must not be so in loue with this world, as to forget or neglect the world to come. If they do, • hey are vnworthy of it, and shew themselues not strangers, • s Abraham here was; but men of this world, who haue their • ortion in this life, Psal. 17.14.

In performing these six actions, men shew themselues • rangers in this world. And thus must we doe, euen in the • idst of all worldly prosperitie, if wee looke • uer to enioy the glory of a better: And thus doing, we shall be children of faithfull Abraham, who dwelt in the land of Canaan, as in a strange Country.

The second point for the manner, how Abraham dwelt in Canaan, is, that he built himselfe no houses, nor made Orchards or Gardens, but dwelt in tents or tabernacles; which were such houses, as now are vsed in warre, and are yet called by the same name, Tents, or Pauilions: whose matter is not wood, nor stone, but cloth, stuffe, or skinnes; and are easily reared and soone taken downe: and when a man departeth, he may cary his house with him. That Abraham did thus, appeares in the Stories written of him. He came to Bethell, and there pitched his tent, Gen. 12.8: and Gen. 13.18. he remoued his tent: and 18.1. God appeared vnto him, as he sate in his tent dore: and 18.9. being asked where Sarah was, answered, shee is within in the tent: and these tents are called his place, Gen. 18.33: and his house, 24.2. Out of all which places it is plaine, that he dwelt in tents, and that not onely at his first comming, when he had not time to build him an house; but euen all the dayes of his life, after his comming into the land of Canaan.

But why did Abraham dwell in tents, and not in houses? was it because then there were no houses? Not so. For there were Cities built euen afore the floud, Gen. 4.17▪ Cain built a Citie: no meruaile therefore if there were many after, as Sodome and all her sisters. And though it appeares not they digged into the earth for naturall stone, yet had they Bricke, which they made themselues, Genesis, 11.3: and surely, the world which built the huge tower of Babell, Gen. 11. would not stick to build themselues houses. Nor can it be said, that those Cities, Sodome, Gomorrah, and the rest, were nothing but a multitude of Tents together. For, we read Genes. 19.3. that Lot dwelling in Sodome, receiued 2. Angels into his house; and in the 4. verse, that the Sodomites came and enuironed his house round about to take them, thinking they had been men: and when Lot refused to deliuer them, that they pressed sore vpon the house to haue broken vp the doore: but all this might haue bin spared, if it had bin nothing but a tent, which a childe may cut in peeces with a knife. It is manifest then, that there were houses in those daies. Why then did Abraham build none? was it because he was poore & could not? Nor so: for contrariwise, Gen. 12.5, Hee carried with him from his owne countrey, all the substance he possessed: And what that was, is particularized, Gen. 13.2. He was very rich in cattell, in siluer, and in gold. His riches were both great, & of the best. So thē he could, but would not. But why would he not? Was it vpon a prowd humour, or in a conceited singularitie, because he would not bee like other men, but haue a singular way of his owne? No: Abraham was none of those, who allow nothing, but that that is done of themselues; and who thinke nothing good, if it be ordinarie: for he was a holy man, and famous for his faith. So then none of these were the reasons of this his so doing.

The reasons then why Abraham, and other holy Patriarchs, vsed to dwell in tents, and not to build them houses, were of two sorts; Ciuill and Holy.

The Ciuill or Politicke respect that they had, was this:

They holding themselues Gods seruants, did depende on his word; and therefore did submit themselues to goe vp and down the world, whither soeuer God did call thē. Being then to remooue, euery day (they knew not when nor whither) it was therefore both the fittest and cheapest to dwell in tents, which were soone pitched vp, and soone taken downe. Neither neede it to seeme strange, that they could liue for cold, in those poore thin tents, all the yeare long; for the country and climate there, was alwaies temperate enough for cold: and rather inclining to too much heate.

The Holy or religious respect was this: They held thē selues but strangers vpon earth, & therfore would not build themselues cities or houses; as looking or caring to liue vpon earth; but dwelled in tents, as seeming desirous, to remoue from the earth to heauen; the sooner the better. And this did the Fathers of the old Testament: not that they thoght it vnlawfull to build cities, or dwell in houses; but that they might testifie their religion, and their expectation of another world, in the midst of that profane age wherein they liued: wherein there were almost none, that either regarded, remembred, or acknowledged, a world to come.

And this was not the particular, or singular deed of Abraham alone. All holy men in those daies, liued in tents. Gen. 9.21, It is cleere that Noah dwelt in tents, though then he was king of all the world. And so did Lot also, as long as he liued with Abraham: Gen. 13.5, Lot h • d sheepe, and cattell, and tents. And thus they did, because (as the Apostle saith) they had here no enduring city, but they sought for one to come. Heb. 13.14. And they thought, they euer heard that voice sounding in their eares, (Micah. 2.10.) Arise & depart, for this is not your rest.

Contrariwise, the wicked of the world, because they set vp their rest in this world, and cared for no other; they began presently to build them houses, nay cities, (as Cain did euen in the beginning) Ge. 4.17. And the Sodomites had a citie, euen walled (as is likely) for Lot was sitting in the gate of Sodome, when the two Angels came to him, Gen. 19.1, 2. And the Canaanites had cities walled exceeding high: (Numb. 13.) But we find not, that euer Gods children built them cities, vntill they came to haue a settled Church of their owne. But contrariwise, it is worth obseruing, that God promiseth his people, that they shall come and dwell in cities which they built not: namely, which were built by worldly men to their hand. And thus wee see the reasons why Abraham dwelt in tents. Now let vs see the vse of it.

First, here we learne frugalitie, out of the ciuill vse of their tents; that is, to vse the blessings and comforts of this life, as soberly and sparingly as may be: and to bestowe as little cost as may be of our selues, in such things as perish in the vsing: namely, meate, drinke, apparell, and houses. For what is spent herein, is spent only on our selues: and being spent, is gone; therefore the lesse, the better: alwaies prouided, there be a discreet care had of our healths, and of the credit of the places wee hold: and of our inabling to the duties of our calling. Which beeing sufficiently prouided for, it is a Christian frugality to spare, what further may bespared: And he hath the lesse to answer for, who spendeth the least in superfluities.

Again, here we are taught contentation in the state which God hath appointed vs, & not to striue too fast to climbe to wealth. These holy men can be content to dwell in tents, and tabernacles, thogh they might haue compassed much more; for they were great and mightie men. Abraham had 318. men, able to beare a sword, in his house daiely; & with them, and a little helpe more, hee ouerthrewe diuers kings, and rescued Lot, (Gen. 14.14). He that durst encounter, and did ouercome such an hoste; How many inhabitants of the countrey, could he haue beat out of their houses? And how many tenants could hee haue put out of their Liuings? And how much of that countrey could he haue inclosed to himselfe? Surely, euen as much, and as many as hee had pleased. Yet dooth hee no such thing: but contrariwise considering himselfe to bee but a tenant vnder God, hee is content to let euery man sit quietly by him, and himselfe to dwell in tents; rather than to incroach one foote further than God bade him, though he had bin able.

This checketh the pride, or couetousnesse, or ambition, or all, of such as ioyne house to house, Land to Land, Lordship to Lordship, Towne to Towne; and care not how many mens houses they pull downe, to build one of their own: nor how many men want land and liuing; so they haue their parkes, and pastures, gardens, and orchards, and all other delights they can deuise. These are so farre from Abrahams minde, who desired onely so much land, as his tent might stand on, & might feed his cattell; as they can inclose and make seuerall to themselues, that which in common should be the liuing of many soules. But what can befall such men? but that that Esay prophecieth to them, (Esay 5.8.) Woe be vnto them that ioyne house to house, and land to land, till there bee no place for the poore to dwell in.

Thirdly, in that Abraham liued thus, as ready euer to depart into any other countrey, when God would call him: It sheweth, that true faith dooth neuer limit Gods hand, either in the greatnesse, or length of trialls, but submitteth it selfe wholly to his will; being resolued & contēt to suffer all trials, how great soeuer, and how many soeuer God pleaseth to lay vpon a man. Reason would haue said, I haue left one countrey at Gods word: if I must leaue another, then I shall neuer knowe an ende, nor haue any thing certaine to trust to. But faith saith, As I haue left one countrey at Gods calling, so vpon his worde I will leaue twentie more: For God hath as good reason to bid me the second time, as the first; and his loue cannot faile me: he may stil trie me, but can neuer leaue me. Thus spake Abrahams faith. And not he alone: For Iob, though hee crie out of the violence of his temptation, The arrowes of the Almighty are in mee, and the venime thereof doth drinke vp my spirits, & the terrors of God doe fight against me (Chap. 6.4.) Yet when faith comes to play his part, he then protesteth, that though God kill him, yet he will trust in him, & he shall be his saluation. (Chap. 13.15.) See, Abrahams faith will lead him from countrey to countrey; and Iobs will carrie him through life and death. And noble Dauid is not behinde for his part▪ for hee will lose his kingdome, if God will haue it so: 2. Sam. 15.26. If (saith Dauid) God say, I haue no delight in thee, loe here I am, let him doe to me (not what I in my reason could wish, but) what seemeth good in his eies. Behold now, in these holy men the practice and obedience of true faith. It prescribes not God the measure, 〈8 pages missing〉 ther; and thus doing, wee haue our conuersation in heauen, though we liue on the earth. And this wee should doe the rather, because generally the world is full of such men; who (as the same place saith) doe minde nothing but earthly things. Now it is a hard thing for a man to be vnlike the world, and to resist multitudes, and generall examples: but we must still remember wee are Abrahams children, and children must labour to bee like their father, and not the common multitude: and it must more mooue a good child, what his father alone doth, than what is done by many other.

Thirdly, let vs obserue, how God promising Abraham only the Land of Canaan, that is, a temporall inheritance; hee lookes further, for a City in heauen. This he did out of his faith; for hee knowing that Canaan was but a type of heauen, therefore in consideration of the earthly Canaan, hee arose to a consideration of the heauenly: and in the promise of the earthly, apprehended the heauenly. This is the true and Christian vse of all Gods blessings, giuen in this life; in them to behold better things laid vp in heauen, and shadowed in the other. Men vse for their vse, spectacles in reading: but they take no pleasure in looking vpon them, but at other things by and through them: So should Christians, through all temporall blessings, looke at spirituall and eternall, which are promised and shadowed vnder the temporall. Thus doth Christ himselfe teach vs, in the very order of the Lords praier: directing vs to pray for temporall blessings first, in the fourth petition; and then for eternall, in the fift and sixt: as though that the one were introductions and passages to the other. And this made the Prophets so ordinarily couer spirituall blessings vnder temporall, and put temporall deliuerances, for spirituall, and confusedly oftentimes one for another; because that the holy men of the olde Church, did neuer rest in view of any temporall promise, or blessing, but ascended to the contemplation of higher things in them. How pittiful then is the practice of worldly men? who vse Gods blessings so, as they daily abuse and peruert them; vsing meate to gluttony, raiment to pride, learning to vaine-glory, speech to flatterie, wit to deceipt, authoritie to reuenge, callings to oppression; whereas they are all giuen to be helps in Gods seruice, and furtherances in religion, and meanes to helpe vs towards heauen. These men looke at Gods gifts, with the eie of reason, and no further: but if they looked at them, with the eie of faith, as Abraham did; it would teach them to make a heauenly and spirituall vse of them, as he did.

Lastly, in the generall state of the reason, and of Abrahams practice; obserue, how he hauing promise of Canaā, waited for heauen. Now, no man waiteth for any thing, but that which he hath hope of; nor hopeth truly and properly, for any thing, but that which he hath assurance of: for hope maketh not ashamed, Rom. 5.5. No • worldly hope, for that hath deceiued no more than euer trusted it: But Hope in God, neuer deceiued man; nor went any away disappointed, that hoped in God. Therfore, here it is apparant, that hope of heauen, goeth with assurance: and this assurance must be particular to the beleeuer, as the beleefe and faith is.

But the Papists say, This is true indeed of Abraham, hee had not only hope, but euen full assurance; but that came by extraordinary reuelation: So that this is a rare example, & his particular reuelation, is no generall warrant to vs.

We answer from S. Paul, (Rom. 4.11.) that Abraham is the father of the faithfull; and that his faith is a patterne for all Christians to follow: for else, why doth the Apostle so farre extoll, & set forth that faith of his, aboue 1300. years after his death? shall it be only for his commendation, and not for our imitation also? Therefore euery man that will walke in the steps of holy Abraham, may come with him to that measure of faith, that he may waite for heauen, with assurance to enioy it.

Now let vs come to the particular description of that heauen, which Abraham thus waited for.

The description hath three parts: 1. It is said to be a Citie. 2. That hath a foundation. 3. That God made and built it.

For the first:

Abraham by his faith waited for heauen: But for which? For there are three heauens, or differences of heauen in the scripture.

The first, that wherein we liue and breath, birds flie, and clouds mooue.

The second, that wherein the starres are.

The third, is that, that is aboue them both, and is invisible; the seat of Gods glory, where God reuealeth his Maiestie in speciall manner to men and Angels. This heauen Abraham waited for. For as for the first, he liued in it: And for the second, he knew it as well as most men; for it is credibly thought, he was a notable Astronomer. So that it was the third and highest heauen, hee waited for: which hee knewe this world could not giue him: and therefore expected it in another.

Now, this heauen which was Abrahams hope, is called a Citie.

A Citie, properly is a place for the habitation of men, compassed with walles, and distinguished by streetes and houses. Now properly heauen (or the estate of holy men in heauen) is not a city; but, as elsewhere in the scripture, it is called a house, a tabernacle, a temple, an inheritance, a kingdome: so is it here called a city; namely, for the resemblance it hath therunto, which consisteth specially in foure points.

1 A Citie hath many houses, greater, lesse, and for all sorts. So in heauen also, there are many mansions, Ioh. 14.2. Places of glory for all men: none neede to feare that hee shall not haue fulnesse of ioy, and perfect happinesse.

A Citie is built, and at first was ordained to this end; that many citizens might liue together in concord and amitie. So the kingdome of heauen, is a heauenly city, where the Saints of God shall liue in perfect peace and lo • e, with fulnesse of ioy euery one in himselfe, and each one in another.

3 The goodnesse or excellency of a City consists in this; To haue good lawes, good Magistrates to execute them, and good people performing subiection and obedience. Therefore the kingdome of heauen is the most perfect Citie ▪ wherein Gods lawes are the onely lawes, and they shall be written in mens hearts: where each one is a sufficient gouernour of himselfe, & yet all subiect to God; and their God vnto them all in all.

4 A City is a place, where generally are all necessaries and comforts for mans life: one part of the countrey hath this commoditie, another that; but in the citie are all, either brought into it, or of it selfe. So in heauen are all parts of perfection, and all complements of happinesse, to make the state of Gods children there infinitely blessed.

Such a glorious place is the Citie that was Abrahams hope.

Now for the vse hereof.

First, Is heauen such a City? Here is a notable comfort to the poore and plaine countrey-man, who liues in the simplicity of the countrey life, tilling the ground, or keeping cattell; and it may be, neuer sawe, or (at the least) neuer tasted of the pleasures and delights of cities: If he serue God, and keepe a good conscience, here is his happinesse; hee shall be citizen in the high and heauenly Ierusalem: that City which was the hope of the holy men of God in all ages.

Secondly, this may teach Citizens, in the great, populous and pompous cities of this world, to labour also to be Citizens in heauen; for that is a citie also, and the best on earth are but shadowes of it. And it may shame them that are drowned in the pleasures and delicacies of earthly cities, and care not, nor looke after the city of the liuing God, the heauenly Ierusalem: as it is called, Heb. 12.22. But alas, it seemes they care not for this shame; for where is securitie, wantonnesse, profanenesse, oppressions, so cō mon, as in these great cities? And as in the Apostles times, the countrey towne Berea, was more zealous and religious, than the rich and stately citie of Thessalonica, Acts, 17.11: So is it generally to this day, especially at such places in the countrey, where teaching and knowledge is. But let such cities know, that as they haue better meanes, & more comforts, and their very name should put them in minde, and make them in loue with heauen; so they shall receiue greater damnation.

Lastly, Cities are places of freedome, and all such great places haue some notable priuiledges; therefore men desire to be free in such places: as is to bee seene in London, Rome, Venice, &c. Euen the greatest persons will bee content to be free of them, and many seeke it, and pay deer for it; or at least, worke a long time for it.

But heauen is the City of cities, the perfection of beauty and true happinesse: therefore let euery one, that desires either honour or happinesse, labour and striue to be a free-man of heauen, and neuer rest till he know hee be. And let those that liue in cities, when they are admitted free-men, (as daily some are) remember what a bles • ednes it will be, if they can bee admitted free-men of the glorious Citie which is aboue; and how little that shall auaile them, if they want this, which was the hope and ioy of Abraham, and all holy men.

To goe further: This Citie which Abrahams faith waited for, is described by two points: 1. That it hath a foundation. 2. That the maker and builder was God.

For the first: Heauenly Ierusalem hath a foundation, such a one▪ as no city in this world hath: & by this phrase, the holy Ghost insinuates vnto vs, what be the properties of heauen; which be two: 1. The state of heauen is vnchangeable. 2. Euerlasting and eternall.

First, the state of the Elect in heauen, & their glory there, is not subiect to corruption, or the least alteration; as appeareth in that notable and loftie description of the heauenly Ierusalem, Apoc. 21.14, and from the 10. verse, to the 21: It hath a great wall and high, 12. gates, 12. Angels for Porters: and the wall had 12. foundations, of 12. sorts of most excellent pretious stones: and the wall it selfe was Iasper, and the citie pure gold, like crystall. The state of it is shadowed by pretious stones, and gold; to signifie, as well the durablenesse, as the excellency therof. And in the 15. Psalme, vers. 1. it is called the mountaine of Gods holines: Hills are hardly remoued; and therefore Dauid saith, that Mount Zion cannot bee remooued but remaineth for euer, Psal. 125.1. Now, if that be true of Mount Zion, in this world; which must needes bee taken either literally, for the state of the visible Church, which cannot be vtterly ouerthrowen: or mystically, for the state of Gods grace, which in this world cannot totally & finally be lost: I say, if this Mount Zion standeth fast, and cannot be remoued; how much more true i • it, of the state of glory in heauen, and of the triumphant Church, and of heauenly Zion; that it is so vnchangeable, so durable, so vnremoueable that it cannot be shaken, but standeth fast for euer. And in this respect, well may the Apostle say here, It hath a foundation; which the holy Ghost in the Reuelation saith, to haue 12. foundations.

Secondly, the state of the Elect in heauen, is not onely sure, but euerlasting ▪ that is, without end: Psal. 37.18. the Inheritance of holy men is perpetuall: And therfore S. Peter, 1.1.4, saith, that the inheritance reserued in heauen for vs is immortall, & not fading away. It fades not away; there is the vnchangeablenesse: It is immortall; there is the eternity of it. And this is meant, by hauing a foundation: for in this world, so much the longer doth any thing endure, as the foundation is stronger. Therefore, seeing the heauenly city hath such a foundation, no maruell though it indure for euer.

Now put these two together, and they shew the perfect excellency of that city, which is both vnchangeable and eternall. Where we learne, the great difference betwixt the state of that world, and this present world▪ wherin we liue in the body: For, what is there in this world so excellent, so p • etious, so costly, so artificiall; but is subiect both to alteration, and in the ende to dissolution? The longest day hath his night; and the longest life endeth in death after many miseries, and tossings▪ the longest Empires, and mightiest Monarchies, had their period, after many mutations: the stateliest and strongest cities, ended in ruine, after many ciuill broiles, massacres, and other miseries. So that no glory, no strength, no happinesse, nothing at all is there in this world, that is either constant or perpetuall, but subiect to vtter dissolution in the end; and in the meane time, to pittifull alterations. So weake a foundation hath this world, and the best things in it. But contrariwise, the glory of heauen hath such a foundation, as it is both vncha • geable and eternall.

The consideration of this difference, hath manifold & profitable vse. First, we may see how reasonable the counsell of the Apostle is, 1. Tim 6. • 7, Charge them that are rich in this world, that they be not high minded, and put not their trust in vncertaine riches, but in the liuing God. For, what a misery and vanity is it, to trust in that that is vncertaine, and therefore will deceiue them? The Apostle tells them what to doe: namely, Doe good, and be rich in good works, and be ready to distribute, laying vp in store for themselues a good foundatiō against the time to come, that they may obtain eternal life: that is, that they so spēd their riches in holines & charity that they may 〈◊〉 the ende attaine heauen, which is the Citie that hath a foundation: and who would not spend riches, which are so vncertaine; for heauen, which is so certaine a glory?

Secondly, this must teach vs to followe the Counsell of Christ Iesus, Math. 6.19.20, Lay not vp for your selues treasures on earth, where moth and canker corrupt, & theeues steale: but in heauen, where is neither canker, moth, theefe, nor any other corruption. Euery man naturally must haue his treasure, and that is it whereon hee sets his heart: now that is vnworthy of a mans heart, which will bee lost wee knowe not how soone. But let vs make heauen our treasure, the glory whereof is both eternall and vnchangeable.

Againe, seeing nothing here is certaine, wee must learne to seeke sound comfort, where it may be had. Seeke it in this world, and it will faile vs; but seeke it in the sincere worship of God, and that will minister such comfort in this life, and such glory in heauen, as hath a foundation, and will neuer faile vs.

Further, this must put vs in minde of the holy Kings aduise; which is, to remember our Creator in the daies of our youth, Eccles. 12.1. Seeing this world is so vncertaine, and our life hath so weake a foundation, as wee are not sure to liue to come to olde age: euery man therefore, is to heare the conclusion of all; which is, to feare God, and keepe his commandements: and this▪ the sooner the better. For else, for a little foolish and vaine pleasure, transitorie, & which hath no foundation; we shall venter the loosing of that glorious citie, which hath a sure foundation.

It followeth in the description; Whose maker and builder is God.

The second point in the description of this citie is, that God was the maker, builder, or author of it. These two words are both one, and therefore it is a needlesse labour of some that would distinguish betwixt them: for, the meaning is, God made, that is, prepared the glory of heauen, and he built it; as though he should say, Heauenly Ierusalem is a glorious citie: and no maruell though it be so, for God made it. And if you will needs, that beeing a city, it must be built, be it so; for God is the builder of it.

This doctrine is euident in the Scriptures, Psal. 136.5. God by his wisdome made the Heauens. And here is another maine difference betwixt this world, and the glory of heauen: The Cities of this world were built by man, but Heauen by God himselfe. The arte and skill of men built the cities of the earth, and sometime the couetousnesse, or other corruption of man, as is manifest in the beginning; for Cain, a couetous, cruell, and ambitious man, built the first citie in the world: but holy and good men, haue not the honour to bee builders of this City; No, they are Citizens of it, but God onely is the author and builder of it.

No man may doubt hereof, because this third heauen is inuisible: for the Angels also are inuisible, and yet Gods creatures. Besides, our Creed teacheth, that God is Creator of all things visible and inuisible.

If wee doubt why God made it, seeing hee made all things for man, and man in this world hath no sight nor vse of it. The answer is, God made it for two ends.

First, to be his owne glorious palace (not wherein he would confine his beeing, or his presence, but) wherein he would make his glorie most apparant; and wherein his glory should in a sort dwell. In which regards, it is called his throne, Esay 66. And in our Lords praier wee say, by Christs owne teaching, that God our father is in heauen. Therefore as Princes builde themselues palaces, to shewe their power and puissance, and to magnifie themselues, and to bee fit habitations for their greatnesse; So God made the third heauen to be the throne of his glory.

Secondly, hee had also a respect herein to his creatures; for, hee made that heauen, therein to reueale his maiestie and glory to his reasonable creatures, Angels and M •• : and (by shewing them his glory) to glorifie them. For in Gods presence is the fulnesse of ioy, Psalm. 16. vltim. And in this sense is it true, that God made all things for man, (as man for himselfe:) namely, all things, either for his soule, or body, or both; either for his vse in this life, or in the other. And so the third heauen was made for mans vse; not in this life, but in the life to come: for his soule, vntill the last iudgement; and after that, for both soule & body.

Hence we learne diuers instructions.

First, in that the third heauen, which neuer was seene with the eie of man, is here positiuely affirmed to be made by God: Wee learne, that therefore it is one of Gods creatures; and not eternall, as some hold, and goe about to prooue, thus: God is eternall; but hee must bee in some place: and heauen is the seate and place of God; therefore it is coeternall with God. But I answere, from Gods word; that though heauen bee the seate and throne of Gods glory, and where hee manifesteth, and magnifieth his glory; yet is it not the place of his substance and beeing, for that is infinite, and incomprehensible: and it is against the Christian faith, to imagine the Godhead to bee comprehended or contained in any place. 1. Kings, 8.27, The heauens, yea the heauens of heauens cannot comprehend thee, O Lord; how much more vnable is this house that I haue built?

Nor is it materiall, that we knowe not on what day it was created; or that it is not named amongst the workes of the creation. For the same is true of the Angels also: and it pleased Gods wisedome, for speciall causes, to name no creatures particularly in the creation, but visible; whereas wee knowe, both from our Creeds, and Gods word it selfe, that hee is the creator of all things both visible and inuisible. Therefore, though wee knowe not▪ what day the third heauen was made; yet is it sufficient, that here is said, It was made and built by God himselfe. Whereupon it necessarily followeth, it is a creature, and not coeternall with the Godhead.

Secondly, here appeares the weakenesse of one of the commonest arguments, vsed for the defence of the Vbiquitie and Consubstantiation. Christ (say they) is present bodily in the Eucharist, and they prooue it thus: Christ is in heauen, and hee is God: But heauen is euery where; for God is euery where: and where God is, there heauen is: (as where the King is, there the Court is.) Therefore Christ may be in the Sacrament, and yet be in heauen notwithstanding.

I answer, the ground is false: Heauen is not euery where; for then it is in Hell: which to affirme, is absurditie, confusion, and impietie. Indeede Gods presence is euery wher; and where his presence is, there is his power: as where the Kings presence is, there is also his power and authoritie; and there may be any seate or course of Iustice: and so where he is, the Court is. But if you take the Court, for some one of his chiefe houses, then the saying is not true. But contrariwise, as the Kings power is, wheresoeuer his presence is; and yet hee may haue one house more sumptuous, and magnificent than all the rest, which may bee called his Court, by an excellency aboue other: and that Court is not alwaies where the King is, but in some set and certaine place, and not remoueable:

So Gods power and glory is euery where; and yet his most glorious Court, the third heauen, is not euery where, but in his limited and appointed place, where Gods glory shineth more than in any other place.

Againe, if heauen properly taken, be euery where, then it is God himselfe: for that that is euery where, must needes be deified; and indeede some, to maintaine this opinion, haue said little lesse. But if the holy Ghost may moderate this disputation, hee plainely tells vs here, That God is the maker & builder of it. Therfore, assuredly it is not God, but one of Gods creatures.

Thirdly and lastly, let vs obserue the description of heauen, included in these two words, maker and builder. God made it, that is, it is one of his creatures; hee made it as well as the rest: and he builded it; that is, (as the word signifieth) made it with arte; or he bestowed skill and wisdome vpon it. For, though we may not imagine any substantiall difference betwixt these two words, for matter; yet in signification they differ: and so farre wee are to obserue it.

Here then wee learne, that the third Heauen is like a peece of worke, wherein an excellent workeman hath spent his arte, and shewed his skill; that is, that the highest heauen is a most glorious place, and surpasseth all other creatures of God in glory and excellency, so farre as therein shineth the glory, skill, and wisedome of the Creator, more than in any other creature. In which regard, it is no maruell though the Holy Ghost say in another place, That the eie hath not seene, nor the eare heard, nor mans heart conceiued, what God hath there prepared for them that loue him: 1. Corinth. 2.9. And Saint Paul himselfe, though hee had the honour to be taken vp into this third heauen, and to see and heare the glory which is there; yet afterwards could not he expresse the glory hee had seene. And this was figured in the Temple of Ierusalem, which was the mirrour, and beauty of the world; for the building whereof, God both chose the skilfullest men, and endued them also, with extraordinary gifts: namely, Bezaleel and Aholiab. Now, as thereby that Temple was the most excellent piece of worke that euer was in this world, made by man; so the highest heauen (which was mystically prefigured in Salomons Temple) is the most excellent of all the workes of God.

The vse of this doctrine is not to be omitted.

First, if that bee so excellent and glorious a place, wee must all labour to come thither; for aboue all things, it seemes worthy to be sought for. People come out of all places of the countrey, to dwell in great townes, and rich cities; and men labour to be free-men there, and to haue their children free in them: and euen the greatest men, will haue their houses either in, or neere them; that so, though they will not alwaies dwell in them, yet they may soiourne in them at their pleasures now and then. And why all this? but because, first, they are places beautifull, and many waies pleasant to the eie. Secondly, full, and frequented with the best company. Thirdly, replenished with aboundance of all things needfull for mans life, for necessitie, comfort, and delight. Fourthly, they enioy many priuiledges and freedomes. And lastly, all this is most true of such cities, where the King keepes his Court.

If this bee so, then how is heauen to bee sought for? Behold here a goodly citie, a citie of God (whereof, London, Paris, Rome, Venice, nay Ierusalem, are scarce shadowes) the true Ierusalem, the ioy of the whole earth; nay the ioy of the world, and the glory of all Gods creatures, made immediately with the hand, and built with the skill and cunning of God himselfe. The Princes of the world, & euen of Rome it selfe, wondred at the beauty, and were amazed at the magnificence of Ierusalems city & Temple; & yet it was but a type and figure hereof. For, that had indeed, the glory of the world vpon her: But the new Ierusalem hath the glory of God vpon her, Reu. 21.4.

Shall we then seeke to dwell in the cities of this world, and not labour to come to heauen? Are they any way excellent, wherein heauen is not much more to be desired? Are they beautifull, and is not it the beauty of the world? Read the 21. chapter of the Reuelation, and suppose that the beauty of it were but outward, and worldly, and sensible to humane capacitie; yet is it farre more excellent, than euer any was in this world. And is not there the company of the deitie, of Christs humanity, of the holy Angels, and all good men? And is not there aboundance of whatsoeuer belongs to perfect happinesse? And is not there freedome from the diuell, sinne, and death? And is it not the Court of God, the King of glory? Then why doe we not sigh and grone, and long to be free-men of this glorious citie? And though we cannot come to it, as long as wee liue in this world; yet why doe wee not striue to come as neere it as may bee? In this world, when a man cannot dwell in the heart of a Citie, yet he will rather dwell in the suburbs, than hee will not be neere it; and beeing there, he knowes he can soone steppe into the citie. So let vs in this life come as neere heauen as wee may; let vs get into the suburbs and dwell there.

The suburbs of heauen is Gods true Church on earth, where his word is freely knowen and preached, and his holy Sacraments administred, and therein God truely serued. Let vs associate our selues to this Church, and liue according to the holy lawes thereof. This is the suburbs of heauen; so shall we be ready to enter into the glorious city it selfe, when the Lord calles vs.

And as this is for our selues; so if wee loue our children, or care for their aduancement, let vs make them free-men of that citie, whose maker and builder is God: So shall we bee sure to haue comfort and ioy of them here, and with them in heauen. But if wee will haue them free-men in heauen, wee must make them Gods apprentizes on earth: they must serue out their time, else they get no freedome. This time, is all their life. Men are deceiued that let their children bee the diuels slaues here, and thinke to haue them free in heauen; let vs then binde our children prentizes to God, that is, make them his seruants here: then assuredly, as in their repentance and regeneration here, they are borne free-men of heauen; so after this life they shall inioy the freedomes and priuiledges of that heauenly citie, which was made and built by the wisdome of God.

Lastly, here wee see how true it is that Dauid teacheth, Psalm. 15.4, No vile person can come in heauen. And no maruell: for if men thus and thus defamed, cannot be free men in the Cities on earth, built by men; is it likely that sinners, and profane men, that care not for repentance, & regeneration, (for they bee the vile men) shall be admitted into that city, whose maker and builder is God? It is the holy citie, no vncleane thing can enter into it, Reuel. 21. It is Gods holy mountaine, how shall vngodlinesse ascend thither? Psalm. 15.1. It is the newe Ierusalem: how shall the olde man, that is, sinnefull corruption, get into it? Wee must therefore cast off the olde man, with his lusts, and bee renewed in holinesse: We must become penitent sinners for our liues past, and newe men for hereafter; or else let vs not looke to haue any part in heauen.

And good reason, for God is the maker and builder of it: But hee is not the maker of sinne; but the diuell, and our selues brought it out: and thinke we the diuels worke shall come in heauen? or that God will build a house for the diuels slaues to dwell in? Let vs not be deceiued: But contrariwise, grace and holinesse is Gods worke: as our soules and bodies were the worke of his hands, so our regeneration is much more the worke of his owne power and mercie. That man therefore, who can say, God as once hee made me a man, so hee hath againe made and built me a new man, and a new creature; that man is he, that shal be an inhabitant in that heauenly city, whose maker and builder is the same God.

In this holy way of faith and repentance, did the holy Fathers walke to this city; as Dauid saith, in the name of them all, Thus I will waite for thee in holinesse, Psalm. And thus doubtlesse did the noble Patriarke Abraham, who as hee was the father of our faith, so was hee also a patterne of repentance & holy life▪ & in that holines he waited for this city that hath a foundation, whose maker and builder is God.

Hitherto we haue heard the holy practice of Abrahams faith, in two examples.

There is much more spoken of the excellency of his faith: but by the way, the holy Ghost interlaceth a worthy example, euen of a womans faith; namely, Sarah, his wife.

The sixt Example, in the order of the whole, followeth in the words of the two next verses.

NExt to Abraham, who is called the father of our faith, or of faithful mē, followeth Sarah, who was also mystically the mother of beleeuers: next to the husband followeth the wife: nay Abrahams faith is commended, both before her, and after her; and hers inclosed in the midst.

By the way, here obserue how God honours holy mariage, and obserues the decorum, and dignitie of it: Hee not only allowes, or commends the faith of Abel, who it may be was vnmaried; but as wee see, of maried men also. And it is worthy our obseruation, that of all these whom the holy Ghost here records for their faith and holinesse, they were all maried, except Abel; of whom, it is not certaine whether he were, or no.

It appears therefore, that God, as he ordained holy mariage; so he alwaies honored it, both with his grace on earth, and his glory in heauen; as well, if not better, than any other state of life. They therefore doe spit in the face of God himselfe, who any way disgrace it; and they especially, who allow fornication, or adulterie, in any sort of men, rather than it, as some Papists doe. But here wee may obserue further, how God maintaines the dignity & decorum of it: he placeth Abraham and Sarah together, and puts none betwixt them, to shewe the inseparable vnitie, that is to be betwixt them; so farre, as that eue • in storie, they are to be set together: and how hainous their presumption is, that dar • any way attempt to separate or part that vnitie.

He placeth Abraham first, to shewe the dignitie and preheminence of the man, whom, for her sinne, God hath set ouer her; not only for her head, but for her guide & gouernour: and to teach the man, that he, and his example should be first, and should bee a light vnto her; to shame them who come behinde their wiues in faith and holines. He placeth Abraham both afore and after her, and her in the midst; to teach her, that her glory and honour, euery way, is in the vertue and worthinesse of her husband; her head vnder God: who is to goe before her, to giue her good example▪ and to come after, to ouersee her courses; and on all sides, to be a shelter and defence vnto her.

These things may not vnfitly be noted in this contextion: Now let vs come to the words, wherein are these points; 1. Who beleeued: Euen Sarah. 2. What shee beleeued: Gods promise to beare Isaac. 3. The impediments of that faith: which were two. 1. Her age. 2. Her barrennesse. 4. The effects of this her faith: which were three. 1. Thereby shee conceiued seed. 2. Brought forth Isaac. 3. Had a great • ssue and posteritie by him. 5 The ground of her faith: shee iudged him faithfull which had promised.

All these are laid downe in this verse, or the next.

The first point is, the person, of whom this storie is: Sarah, a woman; euen shee beleeued. We haue heard some examples of notable men: but he hold here, a woman chronicled for her faith, and holy obedience, as well as men.

Where we learne, that sauing faith, and consequently saluation it selfe, is not proper to one sexe but to both; man & woman. The woman indeed was the first that brought in sin; and beeing deceiued her selfe by the diuell, shee deceiued man. In which sense the Apostle saith, 1. Tim. 2.14, The man was not deceiued, but the woman; and shee was in the transgression. And for that cause, grieuous calamities, and much bitternesse, was laid vpon that sexe▪ in bearing, and bringing vp children, and in subiection. In which regards, they might thinke themselues forsaken of God, for their fault. For the preuenting whereof, the Apostle here, or rather the holy Ghost by him teacheth vs, that true faith and saluation by the Messias, belongeth to Sarah, as well as Abraham; to women as well as to men. And Saint Peter also most plainely (1. Pet. 3.7.) teacheth vs, that they are heires together with their husbands, of the grace of life.

The vse whereof, as it discouereth the monstrous and vnnaturall madnesse of some men, who haue called into question the possibility of their saluation; yea some, whether they haue soules, or no: so it giueth encouragement to women, to serue that God in zeale and sinceritie, which hath bin so mercifull vnto their sinne; and who, though he hath subiected them in body vnto their husdands, yet hath made their soules partakers with them, of the same hope of immortall life.

Yet withall, we may obserue, how few the holy Ghost here recordeth; namely, but one or two women, amongst many men. For so it hath beene in all ages, those that haue beene good, were excellent; but they were fewe in comparison of men: which, as it is the more commendation to them that are good, so it must stirre vp all women professing religion, to labour in the imitation of the faith of their grandmother Sarah; that so they may be some of those fewe.

But let vs enter into further, and more particular consideration, who this Sarah was; especially seeing shee is the onely woman of the Iewes nation, whose faith is here remembred.

Shee was the wife of Abraham, the grand Patriarch of the Age betwixt the Flood, and the giuing of the Lawe. And of her we read this storie, amongst other, Gen. 18.13; God by his Angel appearing to her husband and her, made a promise, that within the yeare they should haue a sonne; both heard it, and both laughed to heare it: Abraham in ioy and admiration, and therefore was not reproued; shee in doubtfulnesse, and a conceipt of almost impossibilitie, and was for it sharpely reprooued of the Angel. Yet behold, this Sarah, that euē now laughed to heare such a promise, as beeing a fond conceipt, and meere impossible; yet afterward beleeueth, and in so good a measure, as her faith is here registred to all posterities.

In her example, we may learne a good lesson. It was a bad thing in Sarah, to laugh at Gods word, though it seemed neuer so high aboue her conceipt: But it was good & commendable, that shee correcteth her fault, and testifieth her amendment, by beleeuing. Wee all followe Sarahs fault; but fewe, her repentance. Many in our Church are mockers of our religion, and of the Ministers, and professors thereof: and all religion that standeth not with their humours, is no more regarded of them, than toyes, or deuises; and they are counted fooles, or hypocrites that thinke otherwise. But alas, these men know not how vile a sinne they commit, while they laugh at Gods word. For, if her fault was such, who laughed at that, that seemed to her almost impossible, and yet without any profanenesse; what shal become of them, that out of their carnalitie, and fleshly profanenesse do make but a sport at all Gods ordinances, promises, and commandements; and at all religion, more than serueth their owne turne? Let such men be warned, to cease mocking, and lay aside reuiling of others, and begin in soberly and seriously to beleeue: else they will finde it sharpe kicking against the pricke, and dangerous playing with edge-tooles.

Furthermore, Sarah that laughed in doubting, yet (withall) beleeues. This teacheth vs, that true faith is ioyned alwayes with doubting in all Gods children. If any obiect, that followeth not here: for, she first doubted, and then beleeued; when she doubted, she beleeued not, and when she beleeued, she doubted not;

I answere: It is not so, but the contrary, as I will proue. For, Sarah was no Infidell, vtterly to denie and gaine-say Gods word, when shee heard it: but onely finding it in all reason, impossible, shee therefore presently yeelded not to it, but laughed at it as a matter past ordinary course, yet withall she regarded who spake it: namely God, and therefore forthwith, iudged it possible with God, though impossible in reason, and so at last constantly beleeued it, yet stil her reason gaine-saying it: so that she neuer doubted so, but that she in some part beleeued it. And when she beleeued it most stedfastly, yet shee something doubted of it: reason saide it could not be, faith saide it might be. Therefore as when reason ouer-ruling, yet shee had some sparkes of faith: So, when her faith was predominant, there remained some reliques of doubting: for, as reason cannot ouerthrowe true faith; so the best faith in this world, cannot fully vanquish reason.

This is the doctrine of Gods word, Mark 9.24. Iesus bidding the father of the childe possessed, to beleeue, and then his childe should be dispossessed: he answered, crying with teares, Lord I beleeue, helpe my vnbeliefe. There is faith and vnbeliefe in one soule at one time, in one action, vpon one obiect: and what is vnbeliefe, but doubting or worse?

And Christ often reproueth his Disciples, for their doubting, and calls them O ye of little faith; and yet all know that that they then had true faith: yea, S. Peter himselfe, most famous for his faith, is reproued in ye same words: O thou of litle faith, wherefore didst thou doubt? He had a little faith, therefore some faith: a little faith, therefore much doubting▪ therefore it is apparant, a man may haue in his soule at once, both faith and doubting: yea, commonly we haue a graine of mustard-seede or a mite of faith, and a mountaine of doubting.

The vse of • his doctrine: First, discouereth the nakednesse of many professing themselues Christians, who care not how they liue, yet say they beleeue in Christ, and looke to be saued by him. Aske how they know it: they answer, they know no other: Aske when they began: they say, they did euer so. Aske if they doubt; they answere, they would be ashamed so to doe. But alas, heere is nothing but ignorance and presumption. Our religion can neuer be disgraced by such men; for they haue it not, they knowe it not: for, if they did, they would shame to answere so. These men haue no faith at all: for, where it is, doubting doth alwaies shewe it selfe. And hee that knowes hee beleeues, knowes also hee doubts: and the more hee beleeues, the more hee knoweth and feeleth his doubting: for, where these two are, they are alwaies opposite, and shewe their contrary natures: the one is the spirit, the other is flesh and corruption. And these, saith the Apostle, doe lust one against another, Galath. 5.17. He therefore that thinketh he is wholly spirit, and hath no flesh or • orruption in him, is nothing but corruption: and he that imagineth, he hath perfect faith, and no doubting, hath no faith at all in him, but carnall presumption.

Secondly, here is comfort to all such as haue faith & grace, and yet are daily troubled with temptations: let not such be dismayed, though they finde in themselues much doubting and diffidence. For Sarah beleeued, and yet she doubted: yea, notwithstanding all her doubting, she beleeued so excellently, as her faith is here made a patterne, to all holy Ma • rones for euer▪ He therefore that is euen buffeted by Sathan, with tēptations of doubting, let not him be dismayed▪ as though he had no faith: but let him be assured, his doubting doth not bewray it selfe, but that faith makes the opposition; and therefore let him striue with teares and prayers to God, and say, Lord I beleeue, helpe thou my vnbeliefe.

Thus we see the person who▪ Sarah: but what is the action which she did. It is implied in these words: Through faith Sarah, &c.

Her action is, she beleeued. This vertue of faith, and this action of beleeuing, is the matter of all this chapter. These holy men and women had other holy vertues: but their faith is that alone, which is here commended.

Now particularly for Sarahs faith, heere is one notable thing to be ob • erued: the very same word of God, which she beleeued, and for beleeuing wherof she is here registred, at • he same she also laughed: but behold, her faith is recorded, her laughing is not: her faith is cōmended, her fault silenced. In which holy & merciful practice of God, we learn:

First, that God accepteth true faith, though it be attended with many inf •• mities. As a King is content to giue a begger • n almes, though hee receiue it with a hand shaking with the palsey: So, God is well pleased with our faith, though diseased with infirmities, and bestoweth grace on a beleeuing soule, though shaken with many temptations.

In a word, God accepteth soundnesse of faith, though it be but small, and more lookes at (in his mercy) a mans little faith, then his many faults. Hee will not breake the bruised reede, nor quench the smoking flaxe, Esay 42 3: When a man is broken in heart, and deiected in soule, in fight of his many sinnes and little grace, God will not breake this bruised reede ▪ but will comfort and strengthen him. And when any life of grace appeares in a manne (as flaxe that smoketh, but will not burne out) God will not quench it, but will rather kindle it, and giue life vnto it.

Let this teach vs to take in good part, the holy and honest endeuours of our brethren; though they cannot doe so well as they would, or should. Let vs not exact too much, and too hastily vpon them, but expect in meeknesse the working of Gods grace: and in the meane time, thinke well of Sarahs faith, though it be with laughing.

Secondly, here we may learne, that God rather obserues and regards good things in his children, then their faults and imperfections: he writes vp Sarahs faith, he nameth not her laughing. This is from the goodnesse of his nature, being goodnesse it selfe, and therefore most easily apprehendeth, and takes notice of the least goodnesse, where-euer hee findes it.

Thus should wee deale one with another: what good thing we see in any man, we should obserue & commend it: his faults we should not see, but couer and omit them. But the course is contrary: the common table talke of the world, is nothing but of mens faults, and to rip vp their imperfections: but if they haue neuer so many good properties, we can burie them all, or passe them ouer in silence. This argueth the malice and the naughtinesse of our nature; which being euill, doth delight in nothing but euill; and being corrupt, feedes, as doth the filthy horse-flie, on nothing but corruption. But let vs remember the practice of God, and learne to conceale faults, and vse our tongues to talke of the good things and vertues in our brethren: So shall we resemble the Lord, who though Sarah laughed (not in a holy admiration, but in vnbeliefe) yet, forasmuch as afterward shee beleeued, God hath matched her with the notablest beleeuers, and holiest men that haue beene in the world.

Thus much for the first point: the person; and her action, she beleeued. Now the second is, what she beleeued? included and necessarily implied in the last words of the verse: she iudged him faithfull Which had promised:

The thing she beleeued, was the word or promise of God; Particularly his promise that shee should beare Isaac in her olde age: of which promise, and the circumstances of it, we may reade, Gen. 18.13, &c.

Here the onely question is, By what faith she beleeued this?

And the answere is, by true sauing faith: and it is proued thus. Abraham beleeued this promise by the faith that iustified him, Rom. 4.10.11. But Abraham and Sarah beleeued it both by one faith: therefore Sarah beleeued that promise by the faith that also iustified her. Where we learne, that sauing faith apprehendeth not onely the great promise of redemption by Christ, but all other inferiour promises that depend vpon it. For, here wee see Abraham and Sarah take hold of the promise of a temporal blessing, by the same faith, whereby formerly they had laide holde on the promise of eternall saluation by the Messias: so that the obiect of true faith is, 1. Principall: the promise of saluation by Christ. 2. Secondarie: all inferiour promises annexed thereunto.

The maine promise is: So God loued the world, that he gaue his onely begotten Sonne, to the end, that whosoeuer beleeueth in him, should not perish, but haue eternall life, Iohn 3.16. Now true faith, first of all, directly and plainly fastneth it selfe on this: but after and with this, on all other promises that concerne soule or body. In the Lords prayer, we are bid to pray for temporal blessings, health, peace, competencie of wealth, & all other, vnder the name of daily bread: and we are bound to beleeue, that God will giue them, if wee aske in faith. Neither is this faith constrained, but free and voluntarie, and on a good foundation. For, being perswaded that God accepteth vs in Christ for saluation, we cannot but withall be perswaded, that God will giue vs all things else needefull for vs.

This wee heere note againe, because wee are wrongfully charged by the Papists, to hold, that faith apprehendeth the promise of saluation alone. But we passe it ouer, for that we haue already spoken something of it.

Now followeth the third point: namely, the impediments of her faith, in these words: When she was past age.

The promise was to haue a childe: She beleeued it. Now against child-bearing, there are two impediments: 1. Barrennesse: 2. Age.

If one be aged, or past the ordinarie time, it is hard and vnlikely: but if one be very aged, and farre past it, it is impossible shee should conceiue and beare a childe: thus it stands in reason. Besides, though one be not past age, yet if she be barren (as some by secret reasons in nature are) it is not to be expected, she should conceiue. Now, both these lay in Sarahs way; for, here it is said, she was past age: and another place (namely, Gen. 16.1.2). saith, she was barren.

But it may be obiected against Sarahs age, that in the olde time they had children, till they were of great age. Eua had her sonne Sheth at 130. yeares olde (Gen. 5.3). For, Adam and Eue must needes be both of one age: and after that, Eue bore many sonnes and daughters. Therfore, it may seeme, that Sarah was not past age at 90. yeares olde. But we are to knowe, that they who began to beare at that age, liued eight or nine hundred yeares: but Sarah liued after the floud, when Ages were brought downe to 200. and for the most part to 100. yeares. Abraham liued but 175. yeares, and Sarah but 127. She therefore who liued 127. yeares, and died an olde woman, must needes be past age of child-bearing, at 90. yeares olde.

And besides her age, she was also barren, by her naturall constitution (as many are and haue beene) and brought Abraham no children. Yet vnto this woman comes a word from God, Sarah shall beare a sonne. And behold, this aged and barren woman, doth not obiect desperatly these her two hinderances (the one whereof in reason is sufficient against childe-bearing) but beyond all impediments, and aboue reason beleeueth it shall be so, resting and relying onely and wholly on Gods word for it.

The vse of which notable and faithfull practice (so wonderful in a woman) must teach vs to rest on Gods word & promise, though we haue no reason so to doe: for example,

When we see our friends, or childrens bodies, cast into the earth to feede wormes, burnt by fire, or eaten by fishes, reason saith, they are gone, they can neuer be againe. We haue Gods word and assured promise, The dead shall rise: with their bodies shall they rise, Esay. Wee must therefore beleeue it, if we will be of the faith of Sarah. God said to her; Age and barronnesse shall haue a childe: she beleeued it. He saith to vs, Dust and rottennesse shall liue againe: nay, hee hath often said it; and shall not our faith acknowledge the voice of our God, and beleeue it as she did?

But let vs come to personall promises, as hers was (for this is generall): God hath promised grace and pardon to euery penitent and beleeuing soule; yet no man is partaker of the sweetnesse hereof, without the bitternesse of many temptations to the contrary, giuing him occasions of doubting, and often euen of despairing of Gods fauour. What must a man doe in this case? euen beleeue, though he feele no reason why to beleeue; and hope aboue hope. Such was Abrahams and Sarahs faith. And for it, as they were registred in the Storie of Genesis: so both here and in the Romanes, Chap. 4. remembred againe, and commended for it. Now, suppose that thou, after thy comming to God by faith & repentance, fall into temptations of desertion, wherein to thy feeling, Gods heauy hand & wrath hath seized on thee, & the diuell layeth thy sins to thy charge, & tels thee thou art a damned wretch, for thou wert euer an hypocrite, and neuer hadst faith, & that therfore God is thy enemy; In this case, wherein, in reason or in feeling, there is not the least hope of saluation: what must thou doe, despaire? God forbid. For, that is the downfall into hell. No, but hope when there is no hope, keepe faith when there is no feeling.

And to strengthen vs herein, remember the faith of Iob (tried and sifted, so as fewe haue beene) who though the arrowes of the almighty stucke in him, and the venome thereof drunke vp his spirits, Iob 6.4. Yet euen then he beleeued: and would not giue ouer, nor let goe his hold, and said, Though thou bring me to dust, yet will I not forsake thee: no, though thou kill me, yet will I trust in thee. So, in the furie of temptations, when the venome of Gods wrath seemes to drinke vp our spirits, then must we beleeue: and in the pangs of death, when God seemes ready to kill vs, then must wee trust in him. In such cases is the life of faith to be shewed: when reason and feeling say, God is a terrible Iudge, faith must say, he is a mercifull Father.

In our health, and welfare, and feeling of Gods fauour, this exhortation may seeme tedious: but if wee belong to GOD; if it be not past already, the time is sure to come, when this doctrine will bee needefull for the best of vs all.

Thus we see the excellencie of this womans faith: which is the more commended, by reason of these two so great hinderances. Now follow the effects of her faith, which are diuerse: some laide downe in this verse, and some in the next.

In these words are two effects:

First, by power of her faith shee was inabled to conceiue: which afore she did not, though there were the same reasons in nature why she should.

Secondly, shee was deliuered of a childe in her olde age, and that childe was Isaac: who is therefore called the promised seede, and the childe of the promise.

Out of the consideration of these two, we may learne diuerse good instructions: for, seeing they are so neere a-kin in their natures, wee will speake of them both ioyntly together.

First, here we may see, that nothing is so hard or difficult which God hath promised, but faith can compasse it, and bring it to performance. Christ b • d the blinde see, the lame to goe: he spake, they beleeued, and they were healed. So, here God promiseth a barren olde woman a childe, shee beleeueth, and loe, she conceiueth and brings forth a Sonne.

The vse of this doctrine is for two sorts of people:

First, many in our Church, being ignorant; when they are moued to learne religion, answere: Alas they are simple, or not booke-learned, or they are dull, and heauy witted, or they be olde and weake; and therefore they can learne nothing; or if they doe, they cannot remember it. But heere is nothing but vaine excuses: For, they want not wit to learne religion, if they haue wit to buy and sell, to knowe a faire day from a foule, good meate from ill, deere from cheape, Winter from Sommer. If they haue wit to practice the ciuill actions of the world, they haue wit enough to conceiue the grounds of religion, and to get so much knowledge as may suffice for a ground of that faith, which will saue their soules: So that they want nothing, but grace and diligence to vse the meanes. To them therfore here is matter of good aduice. Let such a man learne but one promise of God out of the holy Scripture, as this; Seeke first the Kingdome of God, and all things else shall be giuen vnto you, Math. 6.33: or this; Cast all your care on him, for he careth for you, 1. Pet. 5.7: or this; He that cōmeth vnto me, I cast him not away, Iohn 6.37. or but this: Aske and ye shall haue, seeke and ye shall finde, Math. 7. Let him learne but one of these, & when they haue learned it, beleeue it, and let their soules daily feede on that faith; And they shall see what will followe: euen a wonderfull blessing vpon that poore beginning. This their faith, will so content and please their hearts, that it will vrge them forward to get more, and will make them both desirous, & capable of more knowledge and grace; and will make them euen hunger and thirst after knowledge and grace: (whereas, he that knoweth no promise, nor beleeues it, contents himselfe in ignorance and errour). And this shall euery one finde, that will carefully vse the meanes that God appoints, and will begin to learne but one lesson at the first. For, as olde barren Sarah, beleeuing Gods promise, conceiues and brings forth: So, olde, simple, plaine, dull Country-men, beleeuing but one promise of Gods word, shall conceiue and bring forth daily more and more blessed fruites of knowledge and grace.

Secondly, others who haue made better proceedings in religion, doe see their sinnes, and doe much bewaile them, but they cannot ouercome their corruptions: yea, many there are, to whom their sinnes, and inward corruptions are more greeuous, and burdensome, then all bodily wants or miseries in the world; yet see they not how to conquer their corruptions: but (alas) are oftentimes foiled by them, to their great discomfort.

Let these men know, the want of faith is the cause hereof; for, that they doe not sufficiently ruminate, and consider the promises of God made in that behalfe, nor vse the meanes God hath appointed: to the vse whereof, hee hath annexed his promises of helpe against sinne. Let them therefore lay Gods word and promises vnto their consciences in holy and frequent meditations. Let them carefully vse the meanes God hath appointed, hearing and reading his word, receiuing the holy Communion, earnest and frequent Prayer, crauing also the prayers of others: and let them sharpen these holy exercises, by fasting, watching, holy conferences with others, visitations of others afflicted like themselues, oft reuealing their estate to their godly Pastors ▪ Let them continue thus doing, and rest confidently on the word and promise of God, with the stedfast foote of faith, and they shall see, that olde Sarah shall haue strength to conceiue: that is, that their poore soules shall receiue strength to tread vpon Sathan, to conquer their corruptions, & to conceiue & bring forth many worthy fruites of holinesse, to their ioy and comfort in their later experience; as Isaac was to Sarah, in her elder age.

The next doctrine, we may here learne, is; That whereas Sarah, by her faith in Gods promise, conceiues and brings forth: therefore, children are the immediate blessing of the Lord: for, Sarah bare Isaac, not by any ordinary strength or power of nature, but through faith shee receiued strength to conceiue, &c. Neither is this so in her onely (wherein there was a miraculous worke of Gods power) but in all. Some are indeede barren by constitution, and these cannot conceiue, vnlesse by Gods power as Sarah did. But some haue no children, who in all naturall reason might conceiue. For, as God gaue the Lawe, and thereby a gift and power to encrease and multiply, Genesis 1.22. So, he reserued the execution of it to himself, and power to alter or dispense, to adde, or diminish as it pleaseth him. Therefore saith the Psalmist, Psal. 127.3. Lo, children are the inheritance of the Lord, and the fruite of the wombe is his reward: And speaking of them, Psal. 128.4, he saith, Loe, thus shall he be blessed that feareth the Lord.

The vse is, to teach Parents, therefore to bring them vp as Gods blessings, and not onely to giue them corporall necessities (for so they doe their beasts) but to nurture them in holy Discipline, by sowing the seedes of Religion in their hearts. If this they want, they haue nothing, though you leaue them Earledomes. And heerein is the saying true, Better vnborne then vntaught. The Lawe and power to encrease and multiplie, is giuen to beastes in their kinde, as well as to vs, Genesis 1. verse 22. Therefore vnlesse wee doe more then prouide for their bodies, wee differ little from them: but, make them know GOD, and so wee make them fellowes with the Angelles. If Parents did thus, it cannot bee expressed what blessinges would come thereby to Church and Commonwealth.

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. Allego • 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, no • 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 promis •• : 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 any thing) to bee resolued of Gods power and will ▪ to heare and helpe vs. He is our Father, therefore carefull and willing: he is in heauen, and therefore able to heare vs, and to giue vs all thinges, Math. 6.9.

And the same commendation here giuen to Sarah, is also giuen to Abraham, Rom. 4▪21. He doubted not, but beleeued aboue hope, &c. being fully assured, that he which had promised, was also able to doe it.

The vse hereof vnto vs is double.

First, to aduise and guide vs for our promises: not to be too recklesse, as some are, what we promise: but to consider aforehand, and if it be beyond our power, not to speake the word (for Christian mens words must not be vaine) and if we haue promised any thing lawfull and in our power, to be carefull to performe it. Thus to doe is to be a faithfull man, and is a good signe of a holy man and Gods childe: prouided this be so,

First of all towards God, that wee make conscience of performing the great vow wee made in our baptisme, and all other serious & holy purposes of our heart made to God. For, otherwise, hee that breakes his vowe to God carelesly, by liuing profanely, hee may in worldly policy keepe • is word, but he cannot doe it in conscience.

The Church of Rome is foully faulty in this point, making no conscience of breaking promise and faith with vs, or any of our religion; their nakednesse herein is discouered in the face of all Christendome: let them that are wi • e be warned of it. They make great ostentation of their vowes, and of their care to performe them, aboue any other religion: but it appeares hereby to be vile hypocrisie. For, if they were conscionably, and not politikely and formally carefull of their vowes of chastity, pouerty, & others, made to God, they could not but be likewise carefull of their promises made to men: for the one of these is the fountaine a • d roote of the other. But the neglect of the one, sheweth the formality and hypocrisie of the other.

Let all that feare God, learne to make conscience of both these, in their religion and seruice of God, and in all their dealings with men in the world: that so the world may iudge vs faithfull men, when we haue promised.

Secondly, let vs here learne how to helpe and strengthen our weake faith in the great promises of God. Wee haue a promise of saluation, Whosoeuer beleeueth in Christ, shall not perish, but haue life euerlasting. Of our resurrection, Dan. 12. They tha • sleepe i • the dust, shall rise againe. Of our glorification. Philip. 3.21: The Lord Iesus shal change our vile bodies, and make them like to his owne glorious body. Of a new world, 2. Pet 3.13. We looke for new heauens and a new earth, according to his promise.

These be, as S. Peter calls them, great and pretious promises, 2. Pet. 1.4. And surely it must be a great & pretious faith, that can constantly beleeue these. No better helpes of our faith can there be, then often and seriously to consider of the mercy and power of him that made them: if he be willing, and able, what can let the performance of them? Let vs therefor • often say with holy Paul, Faithfull is hee which hath promised▪ who will also doe it, 1. Thess. 5: and with Sarah here, We iudge him faithfull which hath promised.