A Cloud of Faithful Witnesses — William Perkins

A Cloud of Faithful Witnesses · William Perkins

VERSE 9.

By faith, he abode in the land of Promise, as in a strange Country, as one that dwelt in Tents with Isaak and Iacob, heires with him of the same Promise.

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.

1. It is laide downe to bee his a biding in the Lande of Promise.

2. It is amplified by two circumstances:

1. The manner how he dwelt there, in two points:

1. As a Stranger, or in a strange Country.

2. As one that dwelt in Tents, and not in houses.

2. The persons with whom: with Isaac, and Iacob, Heires with him of the same Promise.

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

By faith he abode in 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 giuegive 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.

1. He dwelt in Canaan.

2. That Canaan was the Land of Promise.

3. He dwelt there by faith.

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 eueryevery 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 vponupon such special cause, as could not be otherwise helped, as vponupon 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 vponupon 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 hauehave 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, VponUpon 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 hauehave small dwelling; but, looke into the matter, and they hauehave the largest dwelling of all: for they dwell eueryevery 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 eueryevery 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 hauehave. 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 hauehave such lawes, and such execution of them, as that this disorder may be reformed, & eueryevery man confined to his owne dwelling, & none suffred to liue in our Kingdome, who is not of som Parish: for let vsus 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 vsus 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 vnderunder 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 vponupon any priuate motion, nor for any worldly cause, but vponupon 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 hauehave 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 vponupon 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 vponupon 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 vsus: but let vsus 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 hauehave 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 giuegive 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 hauehave a true and sound faith or no. If wee hauehave, 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 vntounto 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 vsus, but through faith. The second is implyed; that therefore we must labour to keepe that faith euermore with vsus, which must keepe vsus, and to cherish and preserue that that must preserue vsus to saluation. Dauid was an excellent practicioner hereof: no man was more tried and tossed then he, yet he euer drew neere vntounto 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 hauehave 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, vntounto the body of the people, and that it is true that Abraham saith of himself vntounto 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 hauehave, who can be content to liue in the midst amongst Idolaters, where they hauehave 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 vsus, and lets loose all sinnes, and giues life vntounto 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, & hauehave 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 hauehave 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 vntounto 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 vsus, 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 vsus: let vsus therefore but hauehave care to please this our Landlord, and care for nothing.

Fiftly, wee must giuegive 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 vntounto thee? for, all is thine, and of thine owne hauehave 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 vsus 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 louelove 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 hauehave 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.

As one that dwelt in tents.

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 vntounto 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 onelyonly 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 vponupon the house to hauehave broken vp the doore: but all this might hauehave 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 vponupon a prowd humour, or in a conceited singularitie, because he would not bee like other men, but hauehave 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, eueryevery 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 vponupon earth, & therfore would not build themselues cities or houses; as looking or caring to liue vponupon 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 hauehave 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 vsus 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 vsus, & not to striue too fast to climbe to wealth. These holy men can be content to dwell in tents, and tabernacles, thogh they might hauehave 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 hauehave beat out of their houses? And how many tenants could hee hauehave put out of their Liuings? And how much of that countrey could he hauehave 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 vnderunder God, hee is content to let eueryevery 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 hauehave their parkes, and pastures, gardens, and orchards, and all other delights they can deuise. These are so farre from Abrahams minde, who desired onelyonly 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 vntounto 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 vponupon a man. Reason would hauehave said, I hauehave left one countrey at Gods word: if I must leaue another, then I shall neuer knowe an ende, nor hauehave any thing certaine to trust to. But faith saith, As I hauehave left one countrey at Gods calling, so vponupon his worde I will leaue twentie more: For God hath as good reason to bid me the second time, as the first; and his louelove 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 hauehave it so: 2. Sam. 15.26. If (saith Dauid) God say, I hauehave 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, page missing ther; and thus doing, wee hauehave 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 vsus 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 vponupon 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 vnderunder the temporall. Thus doth Christ himselfe teach vsus, in the very order of the Lords praier: directing vsus 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 vnderunder 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 vsus 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 vsus.

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 eueryevery 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 vsus come to the particular description of that heauen, which Abraham thus waited for.

A Citie hauing a foundation, whose maker and builder is God.

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 giuegive 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 hauehave 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 eueryevery one in himselfe, and each one in another.

3 The goodnesse or excellency of a City consists in this; To hauehave 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 onelyonly 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 vntounto 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 hauehave better meanes, & more comforts, and their very name should put them in minde, and make them in louelove with heauen; so they shall receiue greater damnation.

Lastly, Cities are places of freedome, and all such great places hauehave 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 eueryevery 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 vntounto vsus, 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 hauehave 12. foundations.

Secondly, the state of the Elect in heauen, is not onelyonly 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 vsus 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 vsus 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. EueryEvery man naturally must hauehave 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 vsus 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 vsus; 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 vsus.

Further, this must put vsus 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: eueryevery 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, hauehave not the honour to bee builders of this City; No, they are Citizens of it, but God onelyonly 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 hauehave 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 eueryevery where; for God is eueryevery 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 eueryevery where; for then it is in Hell: which to affirme, is absurditie, confusion, and impietie. Indeede Gods presence is eueryevery 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 hauehave 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 eueryevery where; and yet his most glorious Court, the third heauen, is not eueryevery where, but in his limited and appointed place, where Gods glory shineth more than in any other place.

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

Thirdly and lastly, let vsus 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 vponupon 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 louelove 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 hauehave their children free in them: and euen the greatest men, will hauehave 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 vponupon her: But the new Ierusalem hath the glory of God vponupon 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 vsus in this life come as neere heauen as wee may; let vsus 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 vsus 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 vsus.

And as this is for our selues; so if wee louelove our children, or care for their aduancement, let vsus make them free-men of that citie, whose maker and builder is God: So shall we bee sure to hauehave comfort and ioy of them here, and with them in heauen. But if wee will hauehave 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 hauehave them free in heauen; let vsus 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 vsus not looke to hauehave 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 vsus 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 merciemercy. 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 hauehave 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.

A Cloud of Faithful Witnesses, Commentary 5