A Cloud of Faithful Witnesses — William Perkins

A Cloud of Faithful Witnesses · William Perkins

Sarahs Faith.

VERSE 11.

By faith, euen Sarah also receiued strength to conceiue seede, and was deliuered of a childe, when she was past age, because shee iudged him faithfull which had promised.

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 vntounto 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, eueryevery way, is in the vertue and worthinesse of her husband; her head vnderunder God: who is to goe before her, to giuegive her good example▪ and to come after, to ouersee her courses; and on all sides, to be a shelter and defence vntounto her.

These things may not vnfitly be noted in this contextion: Now let vsus 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 hauehave 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 vponupon 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 vsus, 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 vsus, 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 hauehave called into question the possibility of their saluation; yea some, whether they hauehave soules, or no: so it giueth encouragement to women, to serue that God in zeale and sinceritie, which hath bin so mercifull vntounto their sinne; and who, though he hath subiected them in body vntounto 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 hauehave 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 vsus enter into further, and more particular consideration, who this Sarah was; especially seeing shee is the onelyonly 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 hauehave 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 vsus, 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 onelyonly 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, vponupon 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 y^e 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 hauehave in his soule at once, both faith and doubting: yea, commonly we hauehave 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 hauehave it not, they knowe it not: for, if they did, they would shame to answere so. These men hauehave 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 hauehave 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 giuegive 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 giuegive life vntounto it.

Let this teach vsus 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 vsus not exact too much, and too hastily vponupon 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 hauehave 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 vsus 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 hauehave 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 onelyonly 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 onelyonly the great promise of redemption by Christ, but all other inferiour promises that depend vponupon 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 onelyonly begotten Sonne, to the end, that whosoeuer beleeueth in him, should not perish, but hauehave 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, vnderunder the name of daily bread: and we are bound to beleeue, that God will giuegive 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 vsus in Christ for saluation, we cannot but withall be perswaded, that God will giuegive vsus all things else needefull for vsus.

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 hauehave 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 hauehave 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 hauehave beene) and brought Abraham no children. Yet vntounto 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 onelyonly and wholly on Gods word for it.

The vse of which notable and faithfull practice (so wonderful in a woman) must teach vsus to rest on Gods word & promise, though we hauehave 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 hauehave 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 hauehave a childe: she beleeued it. He saith to vsus, 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 vsus come to personall promises, as hers was (for this is generall): God hath promised grace and pardon to eueryevery 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 vsus herein, remember the faith of Iob (tried and sifted, so as fewe hauehave 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 giuegive 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 vsus, 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 vsus all.

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

Receiued strength to conceiue seede,

And was deliuered of a childe.

In these words are two effects:

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

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

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

First, here we may see, that nothing is so hard or difficult which God hath promised, but faith can compasse it, and bring it to performance. Christ 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 hauehave 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 hauehave wit to practice the ciuill actions of the world, they hauehave 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 vntounto 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 vntounto me, I cast him not away, Iohn 6.37. or but this: Aske and ye shall hauehave, seeke and ye shall finde, Math. 7. Let him learne but one of these, & when they hauehave learned it, beleeue it, and let their soules daily feede on that faith; And they shall see what will followe: euen a wonderfull blessing vponupon 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 eueryevery 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 hauehave 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 vntounto 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 hauehave strength to conceiue: that is, that their poore soules shall receiue strength to tread vponupon 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 onelyonly (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 hauehave 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 onelyonly to giuegive 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 hauehave 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 vsus, 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 vsus heere knowe and learne, that this holy Matron, Sarah, figureth vntounto vsus 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 vntounto bondage. Sarah, Hierusalem, which is free, and from aboue, and is the mother of vsus 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, onelyonly 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 vsus 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 vsus 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… vsus her children, when she will: but it is God that must speake the word, and then we are made, he must beget vsus by the power of his spirit, and ministerie of his word. And further, let vsus 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 vponupon 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 hauehave 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 hauehave some mens word, then other mens bond: and rather hauehave 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 hauehave 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 hauehave 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 vsus. He is our Father, therefore carefull and willing: he is in heauen, and therefore able to heare vsus, and to giuegive vsus 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 vntounto vsus is double.

First, to aduise and guide vsus 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 hauehave 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 vsus, 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 vsus faithfull men, when we hauehave promised.

Secondly, let vsus here learne how to helpe and strengthen our weake faith in the great promises of God. Wee hauehave a promise of saluation, Whosoeuer beleeueth in Christ, shall not perish, but hauehave 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 vsus 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.

Now followeth the last effect, in the next verse.

And therefore sprang there of one, euen of one which was as dead, as many as the starres of the skie, in multitude, and as the sands of the seashore, which are innumerable.

The third and last effect of Sarahs effect, is, that by this sonne Isaac, whom she conceiued, & brought forth by faith, she had a wonderfull great issue, and a posterity almost without number. This effect consists not of it selfe, but depends vponupon the former. Her faith gaue her strength to conceiue Isaac, though she were barren: and to bring him forth, though she were olde and weake; and so her faith brought him out, by whom shee was made the mother of many millions of men.

The matter of this third effect, is the multitude of men, that came of Abraham, and Sarah, by Isaac.

This posterity or multitude, is described by two arguments:

1. By the beginning or roote of it; One that was as dead.

2. The quantity or greatnesse, laid downe;

1. Generally to be a multitude and innumerable.

2. Particularly, by two comparisons:

1. As many as the starres in the skie.

2. As the sands by the seashore.

The first point, is the roote and beginning of this multitude, in these words: And therefore sprang there of one, euen one that was as dead.

One; that is, one woman Sarah: or at the most, one couple, Abraham, and Sarah. And this one was no better then dead. Not dead properly and fully: for, none are so dead, whose soules and bodies are not separate: but, as dead, that is, as good as dead, or halfe dead; meaning, that they were altogether vnfit for generation of children, the strength of nature being decayed in them; Abraham being 100. and Sarah 90. yeares olde. And if this be true of Abraham, who was past age, how much more is it of Sarah, who was both past age, and was also barren in her best age?

Here we are to note and learne many things:

First, Multitudes came of one. See here the powerfull, and yet the ordinary workes of God, to reare vp goodly & huge buildings, vponupon small and weake foundations. So did he in the beginning, and euer since. Indeede, he made, at the first, thousands of starres, because they must be no more then at the first they were; and millions of Angels, intending they shall not multiply; he could also hauehave made millions of men in a moment: he would not, but onelyonly one couple, Adam and Eue. And of them came the infinite race of mankinde: When sinne had made an end of that world, hee founded not the second that yet continueth, vponupon a thousand couples; but by three men and their wiues, hee multiplied the whole race of mankinde, which since hauehave growen from three, to millions of millions. And so here of one olde man, and a barren olde woman, spring innumerable multitudes.

This, God doth to magnifie his owne power, in the eyes of the sonnes of men: and so he did also in matters heauenly. The number of Christians since Christ, that hauehave grown to millions, began in a poore number at the first. For, when Christ himselfe was ascended, the number of knowen beleeuers, was but 120. Acts 1.15.

The consideration hereof should teach vsus all these duties;

First, not to measure God by our lengthes: nor to tye him to our rules, but to esteeme of his power and might, as we see it deserues: and to entertaine high and honourable thoughts of him & his Maiestie, who can reare vp so great workes, vponupon so poore foundations.

Secondly, not to despaire of our selues or our estates, though we think our selues neuer so weak, so poore, so sick, either in soule or body: but to remember him, that of one made multitudes to spring out. Therefore when thou art brought neuer so low, either in soule or body, by any miseries either inward or outward; faint not, but goe forward in the strength of the Lord thy God. Particularly: If God hauehave afflicted thee with pouerty, that thou hauehave almost nothing to begin withall: or for thy soule, is thy knowledge in religion small, thy meanes poore, thy feeling of Gods fauour but weake? yet faint not, but lay fast hold on Gods power & promise, vse carefully the holy means God hath ordained, remembring and relying on him, who made millions grow out of one: and assure thy self, that as Iob saith, Though thy beginnings be small, yet thy later endes shall greatly encrease.

Secondly, obserue here how old persons are called halfe dead, or as good as dead; & that is true of them many wayes.

First, their yeares and dayes, limited them▪ are as good as gone. For, suppose a man should be as sure to liue 100. yeares; as the sunne is to runne all the day long his course, and at night to goe downe: Yet as when the sunne is past the height, and drawing downward, wee say it goeth fast downe, and the day hasteth away; So, when a man is past his middle age, when the sunne of his life is past the noonsteede, he declineth daily, and draweth fast away, and the night of his life approacheth, with hast and much horrour, vnlesse he preuent it.

Secondly, their strength & vitall powers, by which their life is continued, and their soules and bodies kept together, are so much weakened, that they are almost extinguished: whereby it comes to passe, an olde man may feele a manifest defect in all powers of minde and body.

Thirdly, sicknesses or diseases grow vponupon them in olde age: and as their strength faileth, so the force of diseases is redoubled on them: and looke what diseases hauehave lurked in their bodies, which either naturally were bred in them, or accidentally taken, they now shew themselues more sensibly; and the weaker a man is, the stronger is his sicknesse. In these three respects, an olde man or woman is as good as dead.

The vse hereof is profitable.

First, they must therefore be aduised to prepare themselues for death. EueryEvery man is to prepare, I confesse: then if euerie man, especially they that be olde: The young man may die, the olde man must die: the youngest cannot liue alwayes, the olde man cannot liue long; the aged mans graue is as it were made already, & his one foote is in it. And this is not mans conceit alone, but Gods own iudgement, who as we see here, calls an olde man as good as dead: and that not so much in regard, that he is sure to die, as that he is neere it: Therefore as eueryevery man, young or olde, is to make ready, because his time is vnknowne, and no man is sure, that hee shall liue to be olde, and as the Psalmist singeth, EueryEvery man in his best estate is altogether vaenity, Psal. 39.6: So, especially he to whom God hath beene so gracious, as to let him see olde age, he should thinke of nothing but his end, & prepare eueryevery day to die in the Lord. His gray haires, his wrinkled skin, his withered face, his ill stomack, his weak memorie, his crooked body, and the manifest & most sensible alteration and decay of his whole state of minde and body, should hourely all cry in his eares, I am halfe dead, I will therefore prepare to die in the Lord.

It is therefore a miserable sight to see, that those who of all men should be most willing to die, are for the most part most desirous to liue. And those who should be most readie to die, are generally, most ignorant, most couetous, and their hearts most of all wedded to the earth, and earthly things.

Secondly olde persons must heere learne S. Pauls lesson: 2. Corinth. 4. That as the outward man perisheth, so the inward man may be renued daily. The outward man is the bodie: the inward man is the soule and the grace of God in it. They must therefore labour, that as the strength of their bodies decay, so the grace of GOD in their soules may quicken and reuiue. But alas, the common practice is contrarie. For olde men hauehave generally so misspent their youthes, and in their olde age are partly so backward, partly so vnfit to learne religion, that when they come to their death-beds, they are then to be Catechised in the very principles of religion: so that when as the body is halfe dead, religion hath no being in them; and when the body is a dying, religion and grace scarce begins to liue in them: such men cast all vponupon a desperate point. But let them that desire a ioyfull departure, thinke of these thinges afore-hand: and as yeares draw on, and so draw life to his end, and the body to the graue; so let them weane their hearts from the world, and lift them vp to GOD, and so spend their last dayes in getting knowledge, and in seruing God: that when their bodies are weakest and fittest for the earth, their soules may be the holiest, and ripest for heauen. To such men shall it neuer be discomfort to see their bodies halfe dead, when for recompence thereof, they finde their soules halfe in heauen. Thus we see the roote or foundotion of this posterity, how poore and weake it was. Now let vsus come to the greatnesse of it.

Thereof sprang as many in number, &c.

This one, olde couple, Abraham and Sarah, are made by Gods power, the father & mother of many nations: and he and she, of whom the world would hauehave pronounced, they should not hauehave left a name vpō the earth, hauehave now millions of childrē that sprang out of them. Here we may learn, That though GOD worke ordinarily, according to the course of Nature, which himselfe hath established; yet that he is not bound to it, nor will be: hee bound it, therefore there is no reason it should binde him. Here we may see the power and prerogatiue of Gods Maiestie.

As in the beginning he made to be, those things which were not: so still he calleth things that are not as though they were. Rom. 4.17: and turneth and altreth the state and nature of his creatures as pleaseth him. He can take life from the liuing man, and leaue him dead, hee can giuegive life to the dead man, & make him liue againe. So hath he dealt for the body, and for the soule he hath beene no lesse wonderfull.

Saul, of a bloudy persecuter, he cā make a zealous Preacher, Acts 9, euen a glorious instrument, and a chosen vessell to carie his name vntounto the Gentiles, euen hee who thought to hauehave blotted out the name of Christ, and all that call on that name from vnderunder heauen, Acts 9.14.

Rahab, a harlot, & a cōmon woman, yet by Gods work so far altred, that her faith is here registred in y^e 31. ver. amongst the most excellent beleeuers that hauehave bin in the world. Let this teach vsus, whē we see our own sins, how hideous & monstrous they be, yet not to despaire. And whē we see other men liue in extream dissolutenes, yet not to iudge of them before the time: but euen then, with hope and comfort, remember that God who quickneth the dead, and calleth things that are not as though they were.

And in that hope let vsus perswade our selues, that he may quicken our dead hearts, and reuiue vsus by his grace. And therefore in that hope, let vsus raise vp our selues, to vse all holy meanes, of Gods Word, Sacraments, and Prayer: which if we carefully and continually doe, wee shall see wonders wrought in vsus; that as they saide of Paul, This man preacheth the faith which afore he destroyed, and therefore glorified God for him, Galath: 1.22.23: So shall men say of vsus, This man hates the profanenesse that afore he liued in, and loues the religion that afore hee mocked. Such miracles will the Lord worke in vsus, if with faith and diligence wee vse the holy meanes; that so all that see vsus, shall Glorifie GOD for vsus.

Thus wee see generally how great the issue and posterity of Sarah was.

But it is more particularly inlarged by two comparisons: As many as the starres, in the skie, or as the sands by the sea shore, which are innumerable.

His comparisons are two: One taken from the heauens, as many as the starres in the skie. The other, from the earth, as the sands in the Sea. And these two are vsed by the holy Ghost, being things of incredible number, to expresse the multitude of the Israelites, that came all from Sarah.

Not but that other things also are of as great number; as, the drops of water, dust of the earth, & hairs of mens heads, &c: but these two are most common, and prouerbiall phrases, whereby to expresse a multitude. And againe, the starres of the skie are rather named then any other, because God himself in the beginning pleased to vse it to Abraham, when he had neuer a childe, Gen. 15.8. God caried Abraham forth in the night, and bad him count the starres if he could, and said, so shall thy seede be. And Moses afterwards vseth the same comparison, Deut. 10.22. Our Fathers went downe into Egypt 70. persons, and now the Lord hath made vsus as the starres of the skie in multitude.

Now because all men are not Astronomers, as Abraham and Moses were, and that ignorant men might say, they can perceiue no such matter in the starres: Therefore hee vseth another comparison, which eueryevery Countryman may discerne how innumerable they be; namely, the sands of the Sea-shore: And least any should say, I dwell in the mid-land Country, and neuer saw the sea sand, and am ignorant, and so cannot iudge of the starres: therefore to put him out of doubt, the holy Ghost assures him in the end of the verse, that they are both innumerable; that is not in themselues, or to God, but in regard of man, and mans skill vnable to be counted.

Concerning these two comparisons, let vsus obserue the manner or the phrase of speech in them vsed:

Secondly, the matter in them intended.

For the first, wee are to knowe, that the speech is not proper, but figuratiue: For properly, they were not as manie as the starres, or as the sands: neither are the starres or sands innumerable: but it is a figure called by the Rhetoricians foreign, which is an excesse of finenesse of speech, or an excessiue elegancie. And as it is ordinarie in all Writers, and euen in common speech: so it is not refused by the holy Ghost, but vsed both heere, and in the two forenamed places: and the like also of the same nature (but in other phrases) in other places, as Saint Iohn, 21.25. I suppose, saith hee, if all the sayings and doings of Christ were written, the world could not containe the bookes that would be written. Meaning, they would be exceeding many, and more then would be needefull for saluation. And Deuteronomie, 9. verse 1. Moses saith, That the Cities of the Canaanites were great, and walled vp to heauen. Meaning, that they were very high, and so high as was possible for Cities walles to be, and as was impossible to hauehave beene scaled in all mennes reason, had not GOD fought for them.

These and such like are common in the Scripture: and seeing wee allowe that libertie to all Writers, and to our selues in common speeche, no reason to denie it to the Scripture, which was written for all mens vnderstanding, and therfore in such phrases as are vsuall and ordinarie with all men.

And the like liberty is heere taken also in another figure, as many as the sands by the shore of the sea: the word properly signifieth, and soundeth, the lippe of the Sea. Now the sea hath no lippe, but it is a speech taken or borrowed from man or beast who hauehave lippes, and the sea shore resembleth a lippe. For, looke what a lippe is to them, the shores are to the sea: as the two lippes doe inclose the mouth: so the two shores on both sides doe inclose the Sea, which lieth as in a mouth betwixt them. From hence we may learne profitable instructions:

First, that therefore Rhetoricke is a warrantable, good, and lawfull Art; and it ariseth thus: That which the holy Ghost practiceth, must needes be not onelyonly not euill, but good and warrantable. But the holy Ghost vseth and practiceth Rhetoricke, heere and in many places else of the Scripture. Therefore it is a good and lawfull Arte. The proposition is vndoubted, the assumption is cleare both by these places, and almost the whole body of the Scripture: many of Saint Pauls Epistles, many of Christes owne Sermons, Saint Iohns Gospell, many of the Prophets, especially Esayah hauehave as much and as elegant Rhetoricke in them, as any VVriters in the vvorlde; and, beside all other vertue and Diuine power in them, doe euen for figures and ornaments of Arte, match any Oratours, that hauehave vvritten in the Greekes or Latines. Nor would it bee anie hard taske to vndertake to prooue, and illustrate eueryevery approued rule of Rhetorick, out of some part of Scripture. Now if it be lawfull to practice the rules of Rhetorick, then is it lawfull also to collect those rules together, to pen them, and to make an Art of them. They therefore that holding the contrary, doe say, or teach, or write, it is vnlawfull, goe against the streame, and common practice of the Scripture, and rules of common reason.

Secondly, heere it is apparant, that in preaching Gods word, it is lawfull, and warrātable for a Minister to vse Rhetoricke and eloquence. And the reason is good: for that which the holy Ghost vseth in penning of the Scripture, the same may Gods Ministers vse also in preaching the same. They therefore that denie that liberty to Ministers, are too rough and rugged, and pull out of the hand of the Ministers, one of his weapons, & out of the wings of the Scripture one of her feathers.

Yet we must know, that all, or any kinde of eloquence is not permitted to a Christian Minister: For, S. Paul saith, 1. Cor. 2.13. Wee speake the words of God, not in the words which mans wisedome teacheth, but which the holy Ghost teacheth, cō paring spirituall things with spirituall things: So that there is a holy, a sanctified, a spirituall eloquence, an eloquence fit for spirituall things, and that eloquence must be vsed. As the Israelites might marie the Midianite women, whom they had taken in warre, but not til they had purified them, Numb. 31.18.19. And more plainly and particularly, Deut. 21.11.12.13. Moses explaneth what that purifying is: And thou shalt bring her home into thine house, and shee shall shaue her head, and pare her nailes, and put off the garment shee was taken in, and then thou maist marie her: So, humane eloquence must be brought home to diuinitie, and be pared and shaued with spirituall wisedome, and then may lawfully and profitably be vsed.

For our more speciall direction heerein, these cautions may be obserued.

First, the more naturall it is, and the lesse affected, the more commendable is it in the doer, and more profitable to the hearer.

Secondly, it must be graue, sober, and modest; remembring the height and holinesse of the place a man stands in, and of the worke he doth. Therefore it must not consist in telling strange tales, or vsing such gestures or words, manner, or matter, as may moue laughing, and smiling in the Auditors. There may be wit in such doing: but it can hardly be the sanctified and spirituall eloquence, which S. Paul there speakes of.

Thirdly, it must be such as may be a helpe, and not a hinderance to the vnderstanding of Gods word: for, it is a damosell to Diuinitie, but not her Mistresse. Gods word therefore must not bow and bende to her; much lesse be wrung and wrested to her, but she to Gods word.

It must in a word be such, as may most liuely, purely, plainly, and significantly expresse the meaning of Gods word. Therefore a man must endeuour that all his speech be in one language, at least in such as his hearers vnderstand: for else if he speake the body of his speech in one, and peece out the members in other, which the people vnderstand not; hee may indeede in his owne spirit speake mysteries, but to the hearer he speaketh parables. And to his owne vnderstanding, he may preach well, but the hearer is not edified: as the Apostle saith, 1. Cor. 14.2.17. Therefore let not eloquence, be a hinderance to the vnderstanding of the hearers, which GOD hath ordained to be a helpe and furtherance. And with these or such like qualifications, eloquence may be vsed, with good warrant, and much profit. And for cautions or qualifications heerein, hardly can any man set-downe better rules, then eueryevery mans conscience will vntounto himselfe.

Thirdly, inasmuch as the holy Ghost here and else-where vseth so much Rhetoricke, Diuines may learne where the fountaine of Christian eloquence is; namely, in the Scriptures of the olde and new Testament. Which being compi…ed by the wisdome of God, wee are to assure our selues, they containe in them true wisdome of all sorts. Precepts of Rhetorick▪ I confesse, are to be learned out of other books, which purposely doe …each them; but the practice of those rules in examples, can be no where better, than in Moses, the Prophets, and the Euangelists. And this must needes follow vponupon that, that hath already beene granted. For if we yield, that Rhetoricke is good, and lawfull, and practiced in the scripture; then it must needs followe, that it is there practiced in the best manner: for shall the Diuinitie there taught be the soundest? the Historie there reported, the truest? the conclusions of Philosophie, Astronomy, Geometrie, Arithmeticke, Cosmographie, and Physicke, there deliuered, the surest? the Musicke there practiced, the exactest? the Logycke there practiced, the sharpest? the Lawes there enacted, the iustest? and shall not the Rhetoricke there practiced, bee the purest? Surely, if Moses had written a booke of his owne, as he was a meere man, and as he was Moses brought vp in Egypt: or Paul writ a booke, as hee was a Pharisie, and Doctor of the Law; they would both hauehave beene full of all excellent learning: for Paul was brought vp, at the foote of Gamaliel, Acts 22.3. And Moses was exceedingly learned in all the learning of the Egyptians, and mighty in word and deed, Acts 7.22.

Shall they then bee the Secretaries of the most high God, the fountaine of wisdome, and learning; and shall not their bookes bee filled with the most excellent learning in all kinds? Doubtlesse, who euer searcheth it, shall finde it to be so.

Seeing therefore, Eloquence is lawfull, and that Preachers may lawfully vse it; let them also knowe, where to hauehave it: let them study Gods Bookes, and there they shall finde not onelyonly Diuinitie, but knowledge and learning of all sorts, and that most exquisite: and as excellent patternes and presidents of Eloquence, as are to bee found in any Authors in the world. And let them, if they would preach with spirituall power, and eloquence; looke how Moses, the Prophets, our Sauiour Christ, and his Apostles preached▪ for, to follow them is the true way.

Thus wee see the manner here vsed by the holy Ghost, in these two comparisons, to describe the greatnesse of this her posteritie.

Now, the matter in them contained is, that here is the performance of one of the greatest promises made to Abraham. The promise is, Genes. 22.17, I will surely blesse thee, and greatly multiply thy seede, as the starres in the heauen, and as the sands by the sea shoare. There is the promise; and beholde here the performance, in the very same wordes, and that most true and effectuall: For, at the time when the holy Ghost wrote these words, the Israelites were multiplied to many millions; yea to a number past number.

So that here we learne, God is true in all his promises, bee they neuer so great or wonderfull. If hee speake the word, if the promise passe him, it is sure: Heauen and earth shall rather passe away, than any one piece of his promise shall faile.

The vse is to teach vsus, first, to beleeue God when hee promiseth, what-euer it bee▪ for, hee is worthy to bee beleeued, who neuer failed to performe what he promised. He promised these Millions to Abraham, when hee had but one childe; nay when he had neuer a one: Genes. 15.8: And Abraham beleeued. Such a faith was excellent indeede, and deserues eternall commendation (as here it hath). Let vsus be children of this faithfull Abraham, and the rather, seeing wee see the performance; which he sawe not. Wee thinke it a disgrace, if wee bee not beleeued; especially, if wee doe vse to keepe our word: Let vsus then knowe thereby, what dishonour it is to the Lord, not to beleeue him, which neuer failed in the performance to any creature.

Secondly, we must here learn of God to be true and faithfull in our words and promises. God spake plainly, and deceaued not Abraham: and after at the time performed it; So must we deale plainely and simply in our words and bargaines, and thinke that to deceiue and ouer-reach by craftie words, and double meanings, and equiuocall phrases are not beseeming Christianity. And we must make conscience of a lie, else we are like the diuell and not God. Also a Christian man must take heede what, how, and to whom he promiseth: but hauing promised, he must performe, though it be losse or harme to himselfe: if it be not wrong to God, or to the Church, or State. Wrong to himselfe must not hinder him from performance. Christian mens words must not be vaine, they should be as good as bonds; though I know it is lawfull, and very conuenient in regard of mortality, to take such kind of assurances.

Lastly, Abraham had the promise his seed should bee so, Gen. 15.8. And here we see it is so, but he himself saw it not: so that Abraham had the promise, and we the performance. So Adam had the promise of the Messias, but wee see it performed: The Patriarkes, and Prophets, the promise of the calling of the Gentiles, but we see it performed.

See heere the glory of the Church vnderunder the New Testament aboue the olde. This must teach vsus to be so much better then they, as God is better to vsus, then hee was to them: and to excell them in faith, and all other vertues of holinesse; or else their faith, and their holy obedience shall turne to our greater condemnation, which hauehave had so farre greater cause, to beleeue and obey God, and so farre better means than they. Which, if it be so; then alas what will become of them, who come behinde them; nay hauehave no care to followe them in their faith, nor holinesse, nor any duties of holy obedience.

Thus much for the Example of this holy womans faith: and of the commendation thereof.

Now before he come to any more particular examples of faith, the holy Ghost giues a generall commendation of the faith of all those ioyntly which are spoken of already.

VERSE 13.

All these died in faith, and receiued not the promises, but saw them afarre off, and beleeued them; and receiued them thankefully, and confessed that they were strangers and pilgrimes on the earth.

HItherto the Holy Ghost hath particularly commended the faith of diuers holy beleeuers. Now from this verse to the 17. hee doth generally commend the faith of Abraham, Sarah, Isaac, and Iaacob together; yet not so much their faith, as the durance and constancy of their faith. Particularly the points are two.

1. Is laid downe their constancy and continuance; All these died in faith.

2. That constancy is set fourth by foure effects:

1. They receiued not the promises, but saw them afarre off.

2. They beleeued them.

3. Receiued them thankefully.

4. Professed themselues strangers and pilgrimes on the earth.

The first point touching these beleeuers is; that as they begun, so they held on: as they liued, so they died in faith.

All these died in faith.

The trueth of the matter, in the words, may be referred to all afore going, sauing Enoch; who died not; yet he continued also constant in his faith, and in that faith was taken vp: but as for Abel and Noah, they died in faith. Yet I take it, that principally and directly▪ the holy Ghost intended no more than these foure I named: and my reason is, because the particular effects in this verse, and the points whereby this their constācy is amplified in the three verses followwing, adoe all agree, especially with these foure; and not so properly with Abel, or Noah: so that I take, he meaneth by all these, all these men that liued in the second world, since the flood. All these died in faith; that is, in assurance that the promises, made vntounto them, should bee performed in Gods good time.

These promises were principally these two;

1. Saluation by the Messias.

2. The possession of the Land of Canaan.

In this faith they died; that is, they held it (through all as…aults and temptations to the contrary) euen to the last gaspe, and died therein.

In this their practice, is commended vntounto vsus a most worthy lesson of Christianitie; namely, that wee must so liue, that we may die in faith. Many say they liue in faith: and it is well if they doe so; but the maine point is, to die in faith. There is none so ill, but howsoeuer he liues, yet hee would die well: If hee would die well, hee must die in faith. For miserable is the death, that is without faith. And herein faith and hope differ from other graces of God; LoueLove, ioy, zeale, holinesse, and all other graces are imperfect here, and are perfected in heauen: but faith and hope are perfected at our deaths; they are not in the other world, for there is nothing then to be beleeued, nor hoped for, seeing we then doe inioy all things: but as they are begunne in our life, at our regeneration, so they be made perfect when wee die; and they shine most gloriously in the last and greatest combate of all, which is, at the houre of death. So that the death of a Christian, which is the gate to glory, is to die in faith.

Besides, as life leaues vsus, death finds vsus; and as death leaues vsus, the last iudgement finds vsus: and as it leaues vsus, so wee continue for euer and euer without recouerie or alteration.

Now to die in faith, is to die in an assured estate of glory and happinesse; which is that, that eueryevery man desireth: therfore, as we all desire it, so let vsus die in faith, and we shal attaine vntounto it.

Saint Paul tels vsus, 1. Corinth. 15.55, Death is a terrible serpent, for he hath a poisoned sting: Now when we die, we are to encounter with this hideous and fearefull serpent. He is fearefull eueryevery way, but especially for his sting; that sting is our sinne: and this sting is not taken away, nor the force of it quenched, but by true faith, which quencheth all the fierie darts of the diuell, Ephes. 6. If therefore wee would bee able to encounter with this great enemie (in the conquering of whom who stands our happinesse; and by whom, to be conquered, is our eternall miserie) wee must then so arme our selues with faith, that wee may die in faith; for hee that dieth in faith, that faith of his kils his sinnes, and conquers death: but he that dieth without faith, death and sin seize on him, and his sinnes liue for euer, and his miserie by them.

Now, if we would die in faith, we must liue in faith; else it is not to be expected: For, so these holy Patriarchs liued long in this faith, wherein they died. For, their holy liues shewed plainely, that they liued in that faith, which (the Apostle saith) doth purifie our hearts, Act. 15.9. Now, if wee would liue in true faith, the meanes to attaine it, set downe by Gods word, are these;

First, wee must labour to get knowledge of the fundamentall points of religion; of God, of the Creation, the Fall, the immortalitie of the Soule, the two Couenants, of workes by the Lawe, of Grace by the Mediator; and such other substantiall points, touching God, his Word, Sacraments, Law, Gospel, Praier, good Workes, &c. as the Scriptures, and the Creeds, and Catechismes, out of the scripture doe yeeld vntounto vsus. Herein, the case of the common people of all nations, is miserable. In Poperie, their Clergie is so fat and full, they will not: In our Churches, the Ministerie (a great part of it) so poore, and ill prouided for, they cannot teach. Betwixt both, the people of the world do perish for lacke of knowledge; for how can they but perish, that die not in faith? How can they die so, that liue not in faith? And how can they euer hauehave faith, that hauehave no knowledge, seeing knowledge is the foundation of faith? Therefore, it needes the helpe of those that may, and the praiers of all; that our Church may hauehave Teachers ▪ and our people Catechisers: for without learning the Catechisme, it is impossible to learne religion.

Secondly, when wee hauehave got knowledge, and so laid the foundation; then must we learne the promises of God for saluation, and we must hide them in our hearts, as the Iewels of life and saluation. We must beleeue them to be true and effectuall, to all that will take hold of them: and wee our selues, must therefore take hold of them, and apply them to our soules.

Thirdly, after both these, wee must conforme our selues throughout (heart, and life) vntounto the holy lawes of God: we must leaue all bad waies, and vngodly courses, though they be neuer so deare vntounto vsus, or so commō in the world; and must make conscience of all sinne, and endeauour to doe all duties to God and man.

The first of these, is the ground of faith: the second, is faith it selfe: the last, the fruit and effect of it, and an assured testimony of it to God, to his Church, and to a mans owne conscience. And to doe these three things, is to walke in the olde and holy way▪ consecrated by Christs blood, and troden in by all the holy Fathers: and Popery, nor any other religion can appoint so …a…e, so sure, nor so direct a way. Thus liued Abraham, Sarah, Isaac, and Iaacob; and after this course they died in faith, and now liue in glory: and so shall we with them, if wee will liue in faith, as they did; but else, we may long looke for heauen, before wee come there. Indeed, God can make a man that liued not in faith, die in faith: but, the matter is not what he can doe, but what is his ordinary course; & that is this: They that liue in faith, die in faith. Therfore, let vsus take the ordinary course, and repent, and turne betimes, and liue the life of faith; and leaue late repentance to them that thinke it but a sport to venture a soule: that course may speed; but this course is sure to speed: he that liues in sin, may happe to die in faith; but he that liues in faith, is sure to die in faith, and to liue in glory for euer.

Secondly, obserue how it is said, All these died in faith: not some, but all▪ Abraham, the father, and the roote, and with him, the wife, the child, and the grand-child: behold a true noble blood, a holy kinred, a blessed generation: worthy is Abraham of all the honour hee hath, who was the roote of such a noble and blessed brood. And worthy are Isaac and Iaacob of so good a father, who stained not their blood, by forsaking their faith; but held it, as they receiued it, and liued and died in it. Let this teach vsus, first, if we bee fathers, to shine before our children, in a holy religion, true faith, and good life; and it is great hope that our wiues and children will follow vsus in the same.

Secondly, if wee be sonnes, to looke which of our fore-fathers and auncestors imbraced the most holy religion; and to choose, and liue, and die in their faith. Most of our yong Papists can say no more for their religion, but this; my father and grand-father were of that religion. But they must looke to all their fore-fathers: Isaac and Iaacob would not be of their great grand-fathers (Nahors or Terahs) religion, but of their father Abrahams: and Abraham himselfe, would not be of his father Terahs, or his grand father Nahors religion; but he went vp a great deale higher, to his fore-fathers to the tenth generation, Noah and Shem, and imbraced their religion. So that we see, it is nothing to say, I am of my fathers, or grand-fathers religion; vnlesse first I prooue that theirs was of God: and then hee is a Noble Christian man, which knowing that, will not forsake it, but will liue and die in it.

Thirdly, see here, true honour and gentry, is to liue and die in the true faith, and holy religion of our auncestors: here is the fountaine of honour, to doe as these did. Abraham perceiues he is wrong, and erred with his fathers; hee therefore leaues his fathers and grand-fathers religion, & goeth vp higher, and takes a better. Isaac his sonne, makes himselfe heire, not of his land alone; but of his fathers religion also: Iaacob the grand-childe, follows both, and dieth in faith with them. Behold here Iaacob, a true gentleman in blood; his holinesse and religion is in the third descent: Let vsus all learne to adorne our gentilitie and nobilitie with these ensignes of true honour.

And let all them, that shame to staine their blood by treasons, or misdemeanors; shame also, to let their forefathers religion, holinesse, or vertues, faile in them: but let them all so liue in them, that with Iaacob they may die in their fathers faith.

Lastly, obserue how it is said, they died in faith: they afore liued in it; but now their principall commendation is, they died in it.

Let vsus learne here, to hold on in a good course, when we hauehave entred into it; for constancy and continuance is the true commendatiō: he that dieth in faith, is he that receiues the crowne. To this ende, let vsus stirre vp our selues, with the Apostles exhortation, Galath. 6.9, Let vsus not be weary of well doing, for in due time we shall reape, if wee faint not.

And further, let this teach vsus all to choose that faith to liue in (with these holy Patriarchs) that wee may boldly die in. It is a true obseruation, that Poperie is a good religion to liue in, but ours to die in. The Papists vsurpe this saying, and turne it the contrary way; but they hauehave as much right to it, as the thiefe to the true mans purse. The liberty, the pardons, dispensations, sanctuaries, the pompe and outward glory of their Church; and their fasting & outward austerities, beeing fowle and fained hypocrisies, and indeede, open licentiousnesse: these and many things more, may allure any naturall man in the world, to liue in their religion; but when they come to die, then they all know, and some confesse, it is surest and safest to die in our religion. Let vsus therefore, cheerefully, and comfortably, liue in that religion, and faith, wherein wee may so boldly die, that euen our aduersaries confesse it to be safest.

Now follow the foure effects, and fruits of their faith.

The first is this: that They receiued not the promises, but saw them afarre off.

By Promises, we vnderstād, first▪ the promises of the Land of Canaan. Secondly, the spirituall promises of the kingdome of Christ. These they did not receiue; that is, fully; thogh in part they did: for, true faith doth alwaies receiue, apprehend, and apply vntounto it selfe truely, though not fully, the thing promised. God said, hee would giuegive them the Land of Canaan: but they did not fully enioy and possesse it: So likewise, the Messias was promised vntounto them; but they neuer saw his comming in the flesh, and yet they beleeued Gods promise, and died in that faith.

Where wee may see, the inuincible force of their faith, that cleaued fast vntounto the promise of God, euen vntounto death; though they neuer enioyed the things promised in this life: which plainely condemnes our age of vnbeleefe, for we hauehave more accomplished vntounto vsus, than euer they had. Abraham neuer saw Christ, but afarre off; yet wee hauehave him exhibited in the flesh: we see and knowe hee liued and died, rose againe, and ascended, and now makes continuall intercession for vsus and we hauehave the true sacraments, which shall last for euer pledges of him, and of life euerlasting by him. And for temporall promises, wee hauehave farre more accomplished vntounto vsus, than euer he had. But though wee goe before Abraham in the fruition of Gods promises, yet we come farre behinde him in beleefe; for faith worketh by louelove, and louelove is seene in true obedience: but generally, this is too true, men make no conscience of obedience; which sheweth vndoubtedly, that there is little sound faith among vsus. And it may be feared, that these notable men, Abraham, Isaac, and Iaacob, shall stand in iudgement against vsus, to our further condemnation; for they neuer receiued the accomplishing of Gods promises, and yet they beleeued: but we doe see the same fulfilled & exhibited vntounto vsus, and yet we will not beleeue.

But saw them afarre off.

Here is the propertie of their faith, and the power of it; the promises were afarre off, and yet they saw them. The phrase here vsed, is borrowed from Mariners: who beeing far on the sea▪ cannot descrie towns, and coasts afarre off, but only by help of some tower or hie place, which their eie will sooner discerne, thogh it be afarre off: And so Abraham, Sarah, Isaac, and Iaacob, beeing long before the day of Christs incarnation, could not other waies see Christ, but afarre off, by the eie of faith, in the promises of the Messias: for, this is the propertie of faith, to make a thing absent, to be present, after a sort; Faith beeing the ground of things hoped for, and the euidence of things which are not seene.

Here then wee may learne a difference betweene the Church in the olde Testament, and in the newe. Wee in the newe Testament, hauehave greater measure of knowledge, more liuely discerning of the Messias, and a clearer light of vnderstanding, in the mystery of our saluation by Christ; than the Church had, vnderunder the olde Testament: howsoeuer they excelled in faith, yet in the knowledge, and discerning of Christ, they were inferiour vntounto vsus. And therfore, the Lord made this promise to the time of the Gospel, long before; that thē the earth shall be ful of the knowledg of the Lord, as the waters that couer the sea. And Saint Paul prooues this performed, when he affirmeth of the Church of the new Testament, 2. Corinth. 3.18. But all wee as in a mirrour behold the glory of the Lord, with open face. And Christ, Ioh. 6.45. They shall be all taught of God.

If this bee true, that knowledge should so abound in the time of the Gospell; then all ignorant persons of this latter age of the world must knowe, that they hauehave much to answer for at the day of iudgment: for, God in the new testament hath made his Church to abound in knowledge, so that their ignorance (for which they thinke God will hold them excused) shall be a bill of inditement against them at the last day, to their further condemnation: because the light of the Gospell is so clearely, and plentifully reuealed in these dayes; that whereas the most excellent Patriarchs of all, could then but see Christ afarre off, the most simple may now see him neere vntounto them.

Again, where is more knowledge, there should be more obedience: therefore it concerneth all those that professe themselues to be Christians, & submit themselues to heare and learne the word of God taught vntounto them; not content themselues with bare knowledge, though it be neuer so much: But withall, to bring forth the fruites of obedience in their liues & cōuersations. For, though Abraham, Isaac, and Iacob, in regard of faith did goe farre before vsus: yet seeing we hauehave more knowledge then they had in the Messias, we must labour to becom like vntounto them in the obedience of our liues: Their faith was stronger then ours: but our obedience should be greater then theirs, because wee hauehave more cause to belieue then they. S. Paul saith, We all behold as in a mirror, the glory of the Lord with open face: 2. Cor. 3.18.And the end thereof is this, that we may be transformed into the same image from glory to glory, as by the spirit of the Lord. So that the more knowledge wee hauehave, the more sanctification wee ought to hauehave, and the more hatred of sinne, & more obedience to Gods commaundements. But, the more is the pitie, the case goeth farre otherwise with the world: for euen many among vsus that are no Students by profession, hauehave great and commendable knowledge in religion. But where is the fruite hereof in holy obedience to the Lawes of God? God by calling hath made vsus a pleasant vine: but the sower Grapes of sinne, are our ordinarie fruite, they be the Grapes of gall (as Moses saith).Deut. 32.33. For Atheisme, blasphemie, contempt of Gods word and worship, with open profaning of Gods Sabaoth, doe eueryevery where abound; to omit the hainous crimes against the second table, as oppression, adultery, and bloud touching bloud: for all which, wee may iustly feare, that the Lord will either remoue his Candlesticke from vsus, and so of a Church and people of God make vsus no Church; or else sweepe vsus away by some fearefull iudgement, as with the besome of destruction, because we withhold the truth in vnrighteousnesse, Rom. 1.18: For better it were not to hauehave knowen the way of righteousnesse, then to turne from the holy commaundement giuen vntounto vsus: let vsus therefore ioyne with our knowledge obedience, that so wee may shew forth our faith in doing the duties of pietie vntounto God, and of brotherly louelove, and Christianity, vntounto our brethren. Thus much of the first fruit of their faith.

The second fruite of their faith is noted in these words; And beleeued them: where, by beleeuing, wee must vnderstand not so much the act of faith, for that was noted before, as the growth and encrease of their faith; for the word imports a confirmation of their hearts, and a resolution in assurance of the promises made vntounto them: which is not vnusuall in Scripture: for Paul prayeth for the Churches who had true knowledge, faith, and louelove, that they might encrease and abound therein more and more, Ephesians 3.16.17. Philippians, 1.9.11. Colossians 1.9.11.

Heere then wee may obserue in the example of these Patriarches, that it is the duty and property of eueryevery true beleeuer, to goe forward and encrease in faith, till hee come to a full perswasion and assurance in Gods promises. All the giftes of GOD (and therefore faith) are the Lords talents, and eueryevery true beleeuer is the Lords seruant, called to occupie therewith. Now GOD, hauing put his talent into any mans hand, doth require the encrease thereof, as the Parable shewes, Luke 19.13. And this Paul teacheth: for, praying for the Ephesians, that they may goe on, and be strengthened by the spirit in the inner man, Ephesians 3.16, he signifieth, that hee that doth truly beleeue in Christ, must goe on from grace to grace, till hee be a tall man in Christ: as a childe groweth from yeare to yeare, till hee come to bee a strong man. The nature of faith is like vntounto fire, which will not goe out, so long as wood, or other fewell is put vntounto it, but will take holde thereof, and growe vntounto a greater flame: and so will faith growe vp to a full perswasion in all those that conscionablie apply themselues to the Worde and Prayer.

But goes the case thus with vsus in the matter of faith? Nay verily, generally it is farre otherwise: for many among vsus hauehave no regard of faith at all, but thinke they may liue as they lust, their good meaning will serue the turne: others, and those not a fewe, are so farre from going forward in faith, that they are eueryevery day worse and worse, and still goe backward more and more. A third sort wee hauehave, that will heare the word, and receiue the Sacraments; but yet their growth in grace is verie slender, they stand at a stay, and profit little.

Now, howsoeuer it may be thought but a small fault, not to profit in Religion: yet vndoubtedly it is a fearefull Iudgement of GOD, when the hearers of the word in any congregation are daily taught, and doe not profit thereby: and therefore the holy Ghost noteth those women to be laden with sinne, which are euer learning, and yet neuer are able to come to the knowledge of the truth, 2. Timoth. 3.7. If a childe lately borne, like not well, nor growe, when it hath good keeping: the common saying is, that it is a Changeling. So, if a man heare the word of God, and doe not encrease in knowledge, faith, and obedience, wee may most truly say of him, that hee is a spirituall Changeling: and therefore to auoide this fearefull iudgement of God, we must first labour for faith; & hauing faith, encrease therein, and in other graces of God, till we come to be strong men in Christ.

It is here said, that those Patriarchs encreased in faith: But it may be demaunded how, and by what meanes they did attaine hereto? Answer. In the booke of Genesis, we may finde three wayes, whereby they were confirmed in the faith, and did growe vp in grace. The first meanes was from God himselfe; for, when he had made his couenant with Abraham, mercifully renuing the same, during his life as occasion serued sundry times, he stayed not there, suffering it to die with Abraham: but when Abraham was dead, God renued his couenant with Isaac and Rebecka: and with Iacob also after them. Now the tongue of man cannot vtter, what a wonderfull furtherance it was vntounto their faith, to hauehave the Lord himselfe to renue his gracious promises vntounto them. The second meanes of encreasing their faith ▪ was, their holy conuersing one with another: for, the manner of the Patriarchs, was to teach and instruct their children, and to nurture them vp in the true worship and feare of God; by which meanes they did not only implant Gods promises in the hearts of their children, but were themselues confirmed in the same: for, hee that teacheth another from a feeling heart, greatly strengtheneth his owne soule. Now God himselfe doth testifie this thing of Abraham, Gen, 18.19.saying: I knowe him, that he will commaund his sonnes and his houshold after him, that they keepe the way of the Lord, to doe righteousnesse and iudgement. Now looke what Abraham herein did to Isaac, that no doubt did Isaac vntounto Iacob. The third meanes to encrease their faith was, from each one to himself: for they gaue themselues often times in their owne persons to muse & meditate vpō the promises of God:Gen. 24.63. so it is said of Isaac, that he went out to pray or to meditate in the field towards euening: and wee may perswade our selues it was concerning this and other promises of God, and the accomplishment thereof. And wee neede not to doubt, but that Abraham and Iaacob did the like.

These are the means, by which these godly Patriarchs were strengthened in their faith. All which, must be marked of vsus diligently, and put in practice: for, the cause why we heare the word often, and yet profit little by it, is chiefly this; because the meanes by which men should growe vp in faith, are so slenderly vsed among vsus. For, the first meanes, which is on Gods behalfe to man; is through his great and vnspeakable mercy, plentifully affoorded in many parts of the Land, in the holy Ministerie of the gospell: wherin, Gods gratious promises of mercy, are opened and applied to mens hearts, and his iudgements against sinne, are sharpely denounced, to driue men to lay holde on Gods mercy in Christ. But, if wee regard the second meanes; which is, mutuall instruction, of father to childe, of master to seruant▪ and of one neighbour to another; together with mutuall conference, about that we are taught: Or else, if wee regard the third meanes; which is, priuate meditation vponupon Gods word and promises taught vntounto vsus (which meditation, is to a Christian soule, like the chewing of the cudde vntounto a beast; for, as chewing the cudde turnes that which was eaten, into true feeding; so doth holy meditation, make Gods word, and promises, spirituall refreshing, by digesting them in the heart): If (I say) wee take a viewe of these two latter, wee shall finde them seldome vsed of very many, or not at all. Blessed be God, we neede not to doubt, but there bee some, who vse these meanes, with care, and reuerence: but alas, these some, are very fewe. And because this duty is so slackly performed; hence it is, that though the couenant of mercy in Christ, be oft repeated, yet men reape little profit by it. So that we must learne to follow this notable practice of these godly Patriarchs, and looke what meanes they vsed for the increase of their faith; the same also, must we vse, and that diligently: so shall we grow, and increase, and waxe strong in faith, as they did.

The third fruit of their faith, is this; And receiued them thankefully.

foreign, the word in the originall signifieth, to salute; and that not onelyonly by speach, but any way else: as by imbracing, &c. and therefore in this place, is not vnfitly translated, And receiued them thankefully; that is, they tooke them kindly at Gods hands.

This is a notable fruit of faith, whereby they are commended; that seeing the promises of God afarre off, did yet take them most kindly at Gods hands. But, here wee must consider, how they tooke them kindly: namely, by doing 2. things. 1. By an action of their heart. 2. By an action of their life. The action of their heart was this, that howsoeuer the promise was not accomplished in their daies; yet they were wōderfully glad therof: for, our Sauiour Christ said to the Iewes, Your father Abrahā reioyced to see my day, & he saw it & was glad. Ioh. 8.56.It did Abrahams heart good to see Christ afarre off: and so we may safely thinke of Sarah, Isaac, and Iaacob, that their hearts were also rauished with ioy, to heare the wonderfull promise of God, concerning the Messias; and to thinke of the most ioyful performance, which they knew should follow in due time.

Secondly, they tooke this promise kindly, by the practice of their life; for, when they came to any strange place (as wee may often read in the story) there they built vp altars, Gen. 12.8. & …2.9. & 33.10.& offered sacrifice vntounto God, and called on his name. All which they did, to testifie their inward ioy, & thankful acceptance of Gods promises in Christ, and of the promised Land; thogh neither were accōplished in their daies.

Now, as touching our selues, the same maine promises of God, that were made to Abraham, Isaac, and Iaacob, hath the Lord made and continued vntounto vsus: nay, we hauehave the same already accōplished; & we see the same verified more euidently and plainely, than any of the Patriarchs did. Which being true, our duty is, to take the same much more thankefully, and kindly, at Gods hands, than they did or could doe; because we hauehave more light and knowledge in the promises of God, than euer the Patriarchs had.

But wee hauehave iust cause to bewaile the daies and times wherein we liue: for, whereas we should take the promises of God most ioyfully, and kindly; the case is farre otherwise. For generally, it may be said of our nation and people that in regard of the mercies and promises of God, wee are an vnkinde people. And that this is true (for the most part) in all of vsus, if we… will but a little examine the matter, we shall find too apparant, by many euidences: for first, let any of vsus be brought to a place, where we may behold some vaine Enterlude, or Showe; a man would not thinke how wonderfully we are rauished therewithall, so as we could find in our hearts to spend whole daies in beholding them. But let vsus be brought to heare the Gospel of Christ, his holy word preached, and taught; as it was vntounto Abraham, Isaac, & Iaacob (wherein they much reioyced) and there we sit heauy and drowsie, so as the Word seems loathsome vntounto vsus, & one houre is so tedious, as we hardly hold it out without sleeping: and if it passe the houre a little, O how impatiently our nature takes it! All which shew plainly, that we hauehave no such ioy to heare of Christ, and his mercifull promises, as these godly Patriarchs had: so that we are both hard hearted, & vnkind; & altogether insensible of so great fauours of our God towards vsus.

Secondly, consider mens behauiour in Gods worship: It is euident, that the greatest part of people, worship God but in formall shew, for fashions sake. These godly Patriarchs, Abraham, &c. built altars in eueryevery place where they came▪ and offered sacrifice vntounto God, to signifie their kindnesse, & willing heart, towards God for his promises. But now men worship God formally, not in way of thankefulnes; but either because the Law cōpels them to it, or else because it is a custome, and order, which must be kept. For proofe thereof, take some one of the common sort, & aske him why he commeth into the congregation? he will say, he commeth to doe as other men doe; but what they doe, he knoweth not; or what he himselfe ought to doe, he cannot tel, nor careth much to know. Others also come to worship God: but aske them how they doe it? they will say, by saying ouer the ten Commandements, the Lords praier, and the beleefe. But, if the word be either preached, or read, they regard it not; thinking that all Gods worship stands in the repeating of those three things. Which sheweth, that they worship God but for fashion sake, and with little more, than a plaine lip-labour.

Another sort there are, which come neere to God with their lips, but their hearts are farre from him; for though their bodies be present in the congregatiō, yet their hearts are wandring about their worldly businesse, or the works of sinne: so that we may truly say, God is not worshipped with faith, in the heart. And therefore wee are an vnkinde people, and quite degenerate from the faith of our fore-fathers, these holy Patriarchs, who receiued Gods promises so kindly, and thankfully.

Thirdly, we hauehave the word of God daily preached and taught vntounto vsus: but how many be there that make conscience of obeying the same in their liues and callings? Men doe come and heare, and should learne: but when they come home, they doe s…at contrary to that which is taught. Now there can be no greater vnthankfulnesse nor vnkindnesse towards Gods then this, that men should heare and not obey; 1. Sam. 15.23. Isay 66.3.for disobedience is as the sinne of witchcraft: nay, the Lord himselfe saith, that he that maketh no conscience of obedience in his life, is in his actions of Gods worship, no more acceptable vntounto God, then a murtherer is when he kills a man.

Wherefore, seeing obedience is so rare to be found among vsus, and disobedience aboundeth eueryevery where, it is a plaine argument, that we take not the promises of God kindly nor thankfully at his hands: for if we did, we would at least endeauour our selues, to doe what God commaunds in his Law, and desireth in his Gospell, and so be thankfull vntounto GOD for his mercies, shewing forth our thankfulnesse by our obedience. So that it standeth vsus in hand eueryevery man to looke vntounto himselfe for his owne part, seeing God hath giuen vsus his Gospell the meanes of our saluation, that therefore wee receiue and embrace the same, least God doe either take the same from vsus, or vsus from it: for, we may be sure that the one of these two will followe, if we do daily heare and make no conscience to obey. And thus much of the third fruite of the Patriarchs faith.

The fourth fruite of their faith followeth: And confessed, that they were strangers and Pilgrimes on the earth.

Heerein we are to consider diuers points: 1. The Text saith, They confessed; that is, they professed openly, what they were, and what their religion was, and that not onelyonly amongst themselues, but before the face of Gods enemies, and heathen men. Gen. 23.4: Abraham tolde the people of the Land of Canaan, that he was a stranger and a forrainer among them. And when Iacob came before Pharaoh, hee confessed, that both his dayes & the dayes of his Fathers, were dayes of Pilgrimage: Gen. 47.9. Now, affirming so openly that they were strangers in those Countries, they intimated a plaine deniall and dislike of the religion and idolatry of those heathen Countries, and proclaimed themselues to be of another religion: so that this is true which here is said of them; that they made confession and profession of their estate and their faith, and that to the enemies of God.

Hence we learne, that we are not to be ashamed of that holy profession of Christian religion to which wee are called. Our calling is to professe the Gospell and religion of Christ; now to many it is a reproach & ignominie: but we must learn this special lesson by the example of these men; that howsoeuer the world iudge of Christ and his religion, yet we hauing entred into this holy profession, and being called hereunto, must neuer be ashamed of it; much lesse denie or forsake the same. In the primitiue Church it was a cōtemptible thing both among the Iewes & Grecians to be a Christian: to the one, the Gospell was a stumbling blocke, to the other a laughing-stocke, 1. Corin. 1.23. And yet Paul professed openly, that hee was not ashamed of that holy Gospell: Rom. 1.16. And so it ought to be with vsus: we professe Christes religion, and therefore wee must not be ashamed of it. Some there be that knowe but little, & yet hauehave a good minde to religion; but when they see some do nothing else, but make a mocke and a iest of religion, they are thereby daunted and held back from the open profession, and embracing of it.

But if we looke to be saued by faith, as these men were, we must learne by their example, not to be ashamed of the profession of Christianitie, whereto wee are called: but must followe this notable example of Abraham and the Patriarchs, who were not ashamed, nor afraid to testifie their profession among the Heathen, whensoeuer any occasion was offered: for, whosoeuer is ashamed of Christ in this world, Christ will be ashamed of him at the day of Iudgement, be-his Father in the world to come, Luke 9.26.

To goe further: These Patriarchs professe two things: 1. That they were strangers: 2. That they were Pilgrimes. A stranger, is one that hath his abode not in his owne, but in a strange Country, though he trauaile not.

And a Pilgrime is one that is going through a forraine Country to his owne home. Abraham, Isaac, & Iacob were strangers, because they dwelt as strangers in Tents, not in their owne Countries where they were borne; but in that strange Country, whither God had called them: and they were Pilgrimes, because they were alwaies ready to goe thence, whithersoeuer GOD would call them: and in all places wheresoeuer they were, still they waited on God, and sought to him for the kingdome of heauen.

Now this was not proper to these Patriarchs, but is also common to all Christians, that looke to be saued by the same faith: for Dauid, long after them, cōfesseth vntounto God, Psal. 39.12: that he is a Stranger and a Pilgrime, or soiourner with him, as all his Fathers were. And euen we also must followe their faith in the practice of this profession: dwelling here on the earth, we must testifie & professe our selues to be both Strangers and Pilgrimes.

But how (will some say) shall we be answerable to this profession? Answer. For the practice hereof, we must doe these 3. things: 1. We must vse this world and the things therof, as though we vsed them not; 1. Cor▪ 7.31: The temporall blessings we here enioy, wee must so vse, as though they were not ours; but as strangers doe, onelyonly for the present occasion: but we must not set our hearts thereon. And the rather to perswade vsus heereunto, let vsus consider the practice of these godly Patriarchs. They had the promise of the Land of Canaan distinctly & absolutely: so as no man in the world hath more right to any thing that he possesseth, then they had to this Land; yet when they came into it, they enioyed it, and all things therein as strangers; and possessed nothing, but did euen buy ground to bury their dead in. And so must wee vse the things that wee hauehave in this world: for our houses, we must vse them as Strangers doe an Inne: and for our goods, we must vse them as Pilgrimes doe other mens goods, where they stay for a night: we must so vse them alwaies, as being ready and willing to leaue them the next morning, or at any time when God shall call vsus away.

Secondly, we must cast off all things in this world, that may any whit hinder vsus in our iourney to the kingdome of heauen; like vntounto good trauailers, who will carie nothing with them in the way, but that which may further them to their iourneyes end; and if any thing hinder them in the way, they will cast it from them, and rather lose it then be hindred from their home. But what is that which is burdensome vntounto vsus in this our iourney to heauen? This S. Paul sheweth, when he saith, 2. Tim. 3.6, that certaine simple women are laden with sinne. Behold, sinne is that that ladeth v…: and the Author to the Hebrewes, calleth sinne the thing that hangeth on so fast, and presseth vsus downe: (Heb. 1… ▪ 1…)▪ Therefore▪ if we will be good trauellers, and pilgrimes towards the kingdome of heauen; wee must take heed of all sinne; for that will hold vsus downe, that we cannot goe one step forward, but will draw vsus backeward vntounto hell: for, the way is straite that leadeth vntounto life, and the gate narrow, and few there be that can enter into it: Math. 7.13. He that would come hither, must come with an humble, and pure heart: for the gate will not suffer any that is laden with sinne, to enter therein. The prowd man, whose heart is puffed vp with pride: and the couetous man, whose heart is enlarged with desire of gaine: the ambitious man, who i… with childe with worldly pompe & state: and the luxurious and voluptuous man, who fats himselfe with earthly and carnall pleasures: all these are growen too big to enter into this straite gate; But the meeke in spirit, who lead an humble and innocent life, these shall tread this path though it bee narrow, and enter in at this doore, though it be straite. And therefore, we must cast off eueryevery sinne by the practice of true repentance; and so make our selues fit pilgrimes for the way to heauen.

Thirdly, we must learne contentation of heart, in eueryevery estate of life, which God shall send vponupon vsus: we must bee contented as well in sickenesse as in health▪ in pouerty, as in plentie; in trouble, as in peace: and in good report, and ill report; and in all estates of life and death. A pilgrime in his way taketh all things patiently, that befall him; and if he be iniuried any way, he puts it vp quietly, without seeking reuenge, or making complaint▪ till hee come home; where he knowes hee shall hauehave audience, and redresse. Euen so must we behaue our selues in this our pilgrimage to heauen: in hope of that redresse and rest we shall hauehave, we must beare all things patiently, that befall vsus in this life, which is the way: and doing these three things, we shal become good pilgrimes and strangers in this world.

Here two questions offer themselues to be considered. First, if eueryevery man, both in profession and practice, must shew himselfe to bee a pilgrime and stranger in this world: Whether then, is it not a good estate of life, for a man to contemne the world, and all things in it, and to betake himselfe to perpetuall beggerie, and voluntary pouertie? Answ. The world in Scripture is taken diuers waies: first, for the corruptions and sinnes in the world; and these must be contemned by all meanes possible: yea, that is the best religion▪ which teacheth best how to contemne these; and he the best man, who most forsakes them, in what calling soeuer he liues.

Secondly, for temporal blessings, as money, lands, wealth, sustenance, and such like outward things, as concerne the necessarie or conuenient maintenance of this naturall life. And in this sense, the world is not to bee contemned, for in themselues, these earthly things are the good gifts of God, which no man can simply contemne, without iniurie to Gods disposing hand and prouidence, who hath ordained them for naturall life.

The Papists esteeme it an Angelical state of perfection, approaching neere to the state of glory, when a man forsaketh all, and betakes himselfe to voluntarie pouertie; as begging Friers do: But indeed it is a meere deuice of mans braine, and hath no warrant in Gods word, which decreeth thus; that he that will not labour (in some lawfull calling) shall not eate. Obiect. But here they will say, that our Sauiour Christ, speaking to the young rich man, bade him goe and sell all that he had, and giuegive to the poore, and hee should hauehave treasure in heauen. (Mar. 10.) Answ. That commandement was not ordinarie, but speciall, belonging to that yong man: It was a commandement of triall, giuen to him onelyonly; as this was to Abraham, when God said, Abraham kill thy sonne, Gen. 22.2. And the reason of that commandement, was peculiar to him; namely, to shew him his corruption, and to discouer his hypocrisie. Againe, howsoeuer the yong man was commanded to sell all, yet he is not commanded to giuegive all; but onelyonly thus, Sell all, & giuegive to the poore. 2. Obiect. Againe they obiect, that Christ himselfe was a beggar, and his Disciples also, and had nothing of their owne, but went vp and downe the world, as beggars; and liued of that which others ministred vntounto them. Answ. This is a meere forgerie, and cannot be proued out of the word of God. The bagge which Iudas carried, doeth prooue the contrary; for, he was (as it were) the steward in Christs family, who looked to their prouision, and to their contribution to the poore: as may be seene, Ioh. 13.27, 28, 29. Yea Christs Disciples, though they left the present vse of their houses, and places; yet they gaue not ouer their title and possession in them: for, Christ went to Peters house, where he healed his wiues mother, Math. 8.14. And after the time of Christs passion, Peter, and the other Disciples, returned to their ships againe, and became fishers for a time. For Christ (Iohn 21.) after his resurrection, appeared to them while they were fishing.

2. Quest. Whether may a man lawfully seeke to bee rich, seeing we must professe our selues to bee pilgrimes and strangers in this life? Ans. Riches are taken two waies: 1. for things sufficient. 2. for aboundance. For the first, by things sufficient, I meane things necessarie and meete for a mans estate, to maintaine him and his family; and thus a man may seeke to be rich: for, so wee are taught to pray, in the fourth Petition, GiueGive vsus this day our daily bread; that is, things meete and needfull for the day. From whence I reason thus: That which wee may lawfully aske at Gods hands, wee may lawfully seeke for: But we may lawfully aske of God all things necessary to this life; Therefore wee may lawfully vse the meanes to attaine vntounto them. And this,Prou. 30.8. Agurs praier sheweth also, GiueGive me not pouertie nor riches, feede mee with food conuenient for me. Where wee see, it is requisite a man should labour for things necessary to this life. Now, because mans corrupt nature is so gripple, that hee would not bee contented with the whole world, though it were all his; therfore we must learne this rule of contentation, for worldly things: namely, to followe the counsell and example of wise and godly men, who are neither couetous, nor riotous; but rest contented with that which is sufficiēt. As for the wearing of apparel, we hauehave no speciall rule, nor precept in Gods word: and therefore our direction, must bee the example and fashion of the most graue and godly, in that calling whereof wee are; whose president must be our direction in all cases, wherof we hauehave no precept nor rule in Gods word.

But if riches bee taken in the second sense, for aboundance, aboue that which is competent and sufficient; then it is not lawfull for a man to seeke to bee rich: for proofe hereof, we hauehave the plaine testimony of the word of God; Paul saith, 1. Tim. 6.8, 9. When we hauehave food and raiment, wee must therewith be contented: for they that will bee rich, fall into tentation▪ and snares, and into many foolish and noysome lusts, which drowne men in perdition and destruction. Where, the Apostle dooth not simply condemne a rich estate, but rather the desire to be rich, that is, a desire to hauehave more than is necessarie for the maintaining of a mans estate. Yet this is the common sinne of the world, men are so couetous that they wil not be contented with that which is enough, but still toyle and moyle for more; till they hauehave gotten so much vnderunder their hands, as would honestly and sufficiently maintaine ten men of their estate and calling. But all such are condemned, by the testimony of the holy Ghost, in the place afore named.

Quest. What if God giuegive abundance to a man, by lawfull meanes; what must such a man doe? Answ. When God sendeth riches in aboundance to any man, hee must thinke himselfe to be appointed of God, as a steward ouer them, for the good disposing of them to the glory of God, and the good of his Church; alwaies remembring this rule of the Prophet Dauid, Psal. 62.10, If riches increase, set not thy heart on them. He saith not, If riches increase, refuse thē ▪ but, set not thy heart on them: and thus much of these Questions.

Now this practice of the Patriarchs is as necessarie for vsus in these dayes as euer it was; for the cause why we profit little after much hearing of Gods word, is this: we hauehave not behaued our selues like Pilgrimes and strangers in this world, but the cares of the things of this life hauehave choaked it vp, Math. 13.2…, that it could take no ground, nor roote in our hearts: when we hauehave heard the word wee remember it not, because our hearts and the affections thereof, are set on the pleasures and commodities of the worlde. Wee therefore must shake off this filthy sinne, and learne to behaue our selues like Pilgrimes and strangers, not intangling our selues with the things of this life, but vsing them as though we vsed them not, so as they be no hinderance to the growth of Gods graces in vsus.

For they that say such things, declare plainly that they seeke a Country.

In the former verse, was set downe the constancie of Abraham, Sarah, Isaac, and Iacob, in the faith. Now in the 14.15. and 16. verses, the holy Ghost proceedeth to amplifie and inlarge the commendation of their perseuerance in the faith: for the scope of all these verses, is to proue, that all these particularly were constant in the faith vntounto the end. The proofe is made by one substantiall reason; the summe whereof is this: Abraham, Sarah, Isaac, and Iacob, sought for their Country, which was heauen, and therefore they were constant in the true faith.

But some may thinke that this reason is not substantiall, for men may seeke for heauen that neuer had true sauing faith. As, Balaam desired that his end might be like the end of the righteous, Numb. 23.10: wherewith no doubt he desired the state of the righteous after this life.

I answere, that this desire of Balaams was not grounded vponupon any constant perswasion, nor settled resolution, but vponupon some sodaine motion: Secondly, though he desired to die the death of the righteous, yet he would not liue the life of the righteous: hee had no delight to walke in the way to come to that end which they walked in; without which, no man ordinarily can come to it.

Yet further some will say, Many shall seeke (as our Sauiour Christ saith) to enter in at the straite gate of the kingdome of heauen, and shall not be able, Luke 13.24. Therefore to seeke for heauen is no sufficient argument of true faith.

Answer. True indeede, many shall seeke to come to heauen, and shall not be able to enter; because they seek when the dore of mercy is shut, and when the day of grace is past: for there is a time of grace wherein the Lord will be found. Now if men seeke him not in this time, though they seeke him neuer so long after, yet they shall not finde him. But the seeking of these Patriarchs was a sound and constant seeking, and so a notable fruite of their true faith. For 1. they sought a heauenly Country: 2. they sought it in due time; not for a brunt, but through the whole course of their liues: 3. they went the right way; denying themselues and their estate in this life, as being strangers vponupon earth: and they were willing to forsake all things in this world to attaine heauen, esteeming it as their true dwelling place, and their eternall rest.

Now more particularly, the holy Ghost diuideth this reason into two parts, & handleth the same seuerally: 1. he proueth that they sought a Country, in this verse; and 2. that this Country which they sought, was heauen it selfe, verse 15.16. For the first part; that they sought a Country, is thus proued:

They which say they are Pilgrimes and strangers, they shew plainly that they seeke a Country.

But Abraham, Isaac, and Iacob saide of themselues, that they were Pilgrimes and Strangers.

Therefore they shew plainly that they seeke a Country.

The first part of this reason is euident in it selfe: for hee that saith hee is a Pilgrime and a stranger in any place, sheweth plainly that hee is forth … his owne Countrey, and therefore seeketh one. The second part of the reason is assumed from their confession, in the end of the former verse; and confessed, that they were Pilgrimes and strangers on the earth: from whence, the conclusion is laid downe in this 14. verse, that therefore these Patriarchs sought a Country.

In this reason obserue, first, that the Author of this Epistle had diligently read the History of Abraham, Sarah, Isaac, and Iacob, penned by Moses in the booke of Genesis: and in reading, had obserued that which they particularly confessed of themselues in many places of that booke; namely, that they were Pilgrimes and strangers: yea, also hee gathered from their confession, this most heauenly meditation, that therefore they were not in their owne Country, but sought another. These three thinges then the Author of this Epistle vsed about the holy Scriptures: Reading, meditation, and obseruation.

Whence we learne, that all Gods Ministers, and those which prepare themselues to the worke of the Ministerie, are diligently to reade and study the holy Scriptures, and to meditate therein. No doubt, the Author of this Epistle was an Apostle, and had most notable giftes by vertue of his calling, and yet hee bestowed paines in viewing the particular words of Abraham, Isaac, and Iacob, recorded by Moses in the booke of Genesis. Daniell also was an extraordinarie Prophet: yet (as wee may reade) Daniel 9.2, hee studied with admirable diligence the prophecies of Ieremie and Ezekiel. And Timothie, though he were a Disciple (Acts 16.1) and well learned: yet Paul chargeth him to giuegive attendance to reading, to exhortation, and to doctrine, 1. Timothie 4.13. And Ezekiel is commaunded to eate the role, and to fill his belly with it, Ezekiel 3.3: And Saint Iohn likewise is commaunded to eate vp the little booke, Reuelations, 10.9.10: which thing he did: all which strongly inforce the former duty, shewing that Gods seruant in the Ministerie, must as it were eate vp Gods booke; that in iudgement and vnderstanding, he may digest as farre as is possible the deepe things of God, and the hardest places of the Scripture: here must he lay his foundation, and hither hauehave recourse frō all other writing whatsoeuer, in any matter of doubt.

This direction is most necessary for the Schooles of the Prophets, and for all Gods Ministers: and yet notwithstanding, the contrary practice beareth sway in the world. For, in the Popish Vniuersities, most of their diuines apply themselues to study the bookes of certaine schoole-men, and the Expositors or Commenters thereupon. These are applied day and night, though they be both many and large, and full of needlesse quiddities, and oftentimes they be also publikely expounded, whereas in the meane time the Bible lieth neglected, or little regarded: wherein wee may see the notable worke of the Diuell and his malice, toward the Church of God; for the Schooles of the Prophets are the fountaines of learning. Now, when as Sathan by this meanes, doth steale away from them the study of the Bible, and in stead thereof foisteth in corrupt humane writings; hereby hee poisons the fountaines, to the danger of infecting the whole Church. And as this is common in the places of Poperie; so likewise some fault is this way committed among vsus that be Protestants; for, many in their priuate studies take little paines in the booke of God, but apply themselues wholly to the writings of mē; as Counsels, Fathers, Schoole-men, and other Expositors: and in the handling of the Scripture, they glory more to proue a point of doctrine by multiplicitie of humane testimonies, then by the written word. But the truth is, thus to doe, is to preferre the handmaide before the Mistris: and as for the opening & expounding of Scripture by other Writers, it is no such point of deepe learning: a man of ordinary capacity and diligence, may easily deliuer what others hauehave done before him. But to open the Scripture soundly and purely; as it ought to be, is of another nature then these mē take it: and hereto the sound study of the Text itselfe, will proue the best helpe, as they will confesse who hauehave tried most of all. And though the best mens works be but base stuffe to the pure word of God, yet the writings of holy mē must not be contemned; but must be read and regarded in their place, for our furnishing and enabling to the study of the Scriptures, and for the helping of our knowledge and iudgement in the word of God: they that hold or practice the contrary, knowe not what helpes they be; and what light they yeeld to many dark places of Scripture: But stil aboue and beyond, before and after all, the word of God must be eaten vp of vsus, and studied with all diligence.

Secondly, in that the Author of this Epistle noteth their particular sentence, and by consequence gathereth this meditation out of it; that they sought a Country; Hereby all men are taught to exercise themselues in hearing and reading all the places of the Bible: euen the Histories of men therein; and out of the words to gather godly meditations. So Paul saith to the Colossians,Psal. 1.2. Let the word of God dwel plentiously in you, Coloss. 3.16. The Prophet Dauid also noteth it for the property of a good man, to meditate in the Law of God day and night: And the practice of the blessed virgine Mary, is registred as an example for vsus to followe; that she kept all the sayings of Christ in her heart. But pitty it is to see, how reading in the word of God is laid aside;Luke 2.51. for it is so little practiced, that men now-adaies will not be at charge to buy a Bible: for bookes of Statutes, men will not onelyonly hauehave them in their houses, but at their fingers ends; but Bible they hauehave none: and if they hauehave, it lieth on the deske, or table, and they reade it not; and if sometime they reade, yet they neuer meditate thereon, as wee are taught in this place.

Further, whereas the holy Ghost reasoneth thus vponupon these examples, Abraham, Isaac, and Iacob, were strangers and Pilgrimes, therefore they sought a Country: Herein hee teacheth vsus this speciall point, to wit; that a doctrine, though it be not expressed in plaine words in the Bible; yet being gathered thence by right and iust consequence, is no lesse to be beleeued and receiued, then that which is plainly expressed: and therefore they are farre to blame which mislike these tearmes in Diuinitie, person, nature, sacrament, consubstantiall, trinitie, &c. because they are not expressed in the word. But, they may with good conscience and much profit be retained; because, though not literally, yet in sense and meaning they are contained in the Scripture, and may by iust consequence be gathered thence. And, wee denie not transubstantion, because the word is not in the Scripture; but because the matter is not there: nor can by necessary consequence be deriued from it, but rather the contrary.

Againe, many refuse these doctrines, the proceeding of the holy Ghost from the sonne; and the baptizing of children, because they are not expressed in the Scripture. But hence we answer, that though they be not expresly set downe in so many wordes, yet by iust consequence they may be soundly gathered out of Scripture, and therefore are true doctrines no lesse to be beleeued, then that which is plainly expressed. And thus much of the first part of the reason,

And if they had beene mindfull of that Countrey, whence they came, they had leisure to hauehave returned.

But now they desire a better, that is an heauenly: Wherefore God is not ashamed of them to be called their God. For he hath prepared for them a Citie.

Here the holy Ghost proueth the second part of the former argument, by 2. reasons: the first, is contained in the 15. verse, and the beginning of the 16. It is taken from the distinction of Countries, and may be framed thus; They either sought an earthly Country or an heauēly Country.

But not an earthly: Therfore they sought an heauenly Country. The first part of this reason is cleare of it selfe. The second part is in the 15. verse: from whence followeth the conclusion in the beginning of the 16. verse.

To come to the first part, in these words: And if they had beene mindefull of the countrey, &c. That is, if they had regarded, or thought vponupon Mesopotamia, or Caldea, from whence they came, and where they were borne; with any desire to hauehave enioyed the profits, or pleasure therof; they had leisure enough to hauehave returned backe thither, by reason of the length of their daies which they liued, in the Land whither God called them.

Here obserue two points: First, that they are not mindefull of (or, as the word imports) they remember not the countrey from whence they came: but when God gaue them commandement to depart thence, and not to returne to Mesopotamia againe; after this commandement giuen, they came forth, and did forget their owne countrey.

Whence we learne, that howsoeuer vsually, Forgetfulnesse be a vice; yet some kinde of forgetfulnesse, is a notable vertue: namely, to forget the things that displease God, and which hee would not hauehave vsus to thinke vponupon. Psal. 45.9. The Church is commanded to forget her own people, and her fathers house: That is, her owne will and desires; shee must neuer thinke thereof (nor of any other thing whereby God is displeased) vnlesse it be with dislike.

This condemneth the practice of many aged persons, in these daies, who delight themselues among the yonger sort, to tell of the bad practices of their youth; in wantonnesse, contentions, and breaking Gods commandements: But, in so doing, they sinne grieuously; for, a man must not remember his sinnes, but with dislike, and detestation; being grieued with them, and angry with himselfe for them; or else to teach others how to auoide them.

And as this kinde of Forgetfulnesse, is a good vertue; so there is also a vertuous and good Remembrance: namely, to be mindefull of that which may please God: as of Gods Iudgements, to be humbled thereby: and of his Mercies, to bee thankefull vntounto Almightie God for them: and of his Commandements, to become obedient to his will. These things therefore, we ought to imprint by diligence, in our memories.

Secondly, here obserue, God calleth them out of their owne countrie, and biddeth them liue in the land of Canaan, as strangers and pilgrimes; and so they doe, abiding there, without any purpose to returne; nay, they are not mindfull of their former home.

Hence wee are taught, to bee constant in that calling whereunto God hath called vsus. It is a fearefull sinne, for a man to goe backe from that calling, in which God hath placed him. When the Israelites abode not patiently, and constantly, with God in the wildernesse, but desired to shake off the calling of God, & to returne to Egypt, there to sit by the flesh-pots againe; they had Gods hand vponupon them grieuously: as we may read at large, Psalm. 78. Lots wife, for looking backe, when shee was commanded to the contrary; was fearefully, and strangely punished, beeing turned into a pillar of salt, Gen. 19.26. And our Sauiour Christ saith, Luk. 9.62, No man that putteth his hand to the Lords plough, and looketh backe againe, is apt to the kingdome of God. As though he had said, He that starteth from the plough, is not fit for the field: no more is he that shifteth from his calling, fit for Gods seruice.

To apply this to our selues: God hath called vsus to professe Christian religion: whence wee are called Protestants. We therfore must professe the same constantly, and hold it fast, without wauering, or doubting (euen without beeing mindefull of that spirituall Egypt of darkenes and superstition, whence we are deliuered) much more, without turning to any other; this beeing the true religion, which is grounded on Gods word.

Againe, in this our calling of Christianitie, wee hauehave vowed vntounto God for our selues, to renounce the flesh, the world, and the deuill. Now, this beeing our calling; as wee hauehave promised, and vndertaken it: so wee must obey it in our liues, fighting manfully eueryevery day, against the world, the flesh, and the diuell. For, if wee professe religion in word, and doe not obey it in deed; we make our selues vnfit for the kingdome of heauen. But alas, men are like to the Swine that returneth to the puddle, thogh he be washed neuer so cleane; and to the Dogge, that returneth to his vomite: for, most men do but serue the flesh, & the world, and the lusts thereof; therein is their ioy, and their hearts ease: take away these things from them, and take away their liues: so farre are they from seeking the kingdome of heauen, as these Patriarchs did.

Thus much for the first part of the reason.

Now followeth the second part, which is this; But they sought not a place in earth: and therefore the conclusion followeth, That they desire a countrey, which is heauen; in these words: But now they desire a better.

But some will say, the Patriarchs were dead many hundred yeares, before this was written; How then can they be now said, to desire a countrey? Answ. The Author of this Epistle, here obserueth, and followeth the manner of them that write Histories; who speake of things past long agoe, as though they were now present.

Now, it is said, they desired a better countrey. These Patriarchs had laid before them two countries, the Land of Canaan, and the kingdome of Heauen; and of these two, they might choose whether they would, to be their portion, and inheritance, vponupon which they would bestow their hearts: Now, they esteemed heauen (though it was to come) better than Canaan, though present; and therefore made choice of heauen, and longed for it.

Where we learne, that as we must be thankefull to God, for all his blessings; so among them all, wee should choose the best. This, Dauid doth: for beeing put to choose, whether hee had rather liue in safe-guard, and in solace, with the wicked and vngodly; than in base estate, and in great danger, neere to Gods sanctuarie: He saith, Psal. 84.10, Hee had rather bee a doore-keeper in the house of his God, than to dwell in the Tabernacles of wickednesse. And Salomon is highly cōmended by the holy Ghost, 1. King. 3.10.11, for choosing a wise and vnderstanding heart, before riches and honour. Moses also (as we shal see afterward) had his choyce, whether he wold liue gloriously, & at ease, in Pharohs court; or with the Church of God in aduersitie: now, Moses hauing the gift of discerning, refused to bee called the sonne of Pharaohs daughter, and chose rather to suffer aduersitie with the people of God, than to enioy the pleasures of sinne for a season. Which holy examples, doe all teach vsus; that when God setteth before vsus diuers sorts of his blessings, wee in spirituall wisdome, must make choyce of the best. On the contrary, Esau had this choyce set before him; his brothers red broth, and his birth-right; but he chose the worse: & therefore, in the new Testament, the holy Ghost noteth him with this marke, to be profane Esau, for his labour. And the Gaderens also are branded with a note of infamie to all ages, for choosing their hogs before Christ, and his saluation. And the like choyce is set before vsus eueryevery day; for God of his mercy, in y^e preaching of the word, for his part, doth set forth vntounto vsus, Christ Iesus crucified; and in him, remission of sinnes, and saluation. Now, on the other side, commeth the diuell, and setteth before vsus, all sorts of vaine pleasures, and delights; shewing to eueryevery man those sinnes, to which he is giuen; and with them, all the profits or pleasures, that vsually accompany such sinnes. Now, most men hauing this choyce set before them, doe leaue the true and substantiall blessings of God, and come to Sathans painted Pageants, and there make choyce of sin, with those base companions that doe attend her. This is too apparant to be denied: for, howsoeuer the word of God be preached vntounto vsus, and we doe heare the same, yet wee preferre the vanities and pleasures of the sinnefull world, before Christ crucified; making no account of him, nor of our owne saluation by him, in comparison of the present profits and pleasures of sinne. But wee must pray to God to giuegive vsus spirituall wisedome, and the gift of discerning, that now when God sets before vsus thinges so farre differing, we may hauehave grace to discerne betweene them; and withall, to preferre and make choise of the best, and to refuse the worst. But as for them that are so mad in their choise, that they now preferre sinne before the blessings of God in Christ, they shal see the day when they would wish themselues to be Dogges, Toades, or Serpents, rather then men and women: and yet (though they would be glad of that exchange of state) they shall neuer compasse it, but shall remaine woefull men and women for euermore, because that once they made so profane a choise: when the path of life was set before them, they chose the way of death rather then of life; and therefore when they would desire death, they shall not hauehave it, but shall liue a life more bitter for euer then any death in the greatest pangs.

Thus wee see in generall their choise was of the better. Particularly the Text addeth; That is, an heauenly.

In which words is laid downe the last and chiefe point in this reason, to wit, that the Patriarchs desired a better Country then the Land of Canaan, and that was an heauenly Country, euen heauen it selfe: the proofe whereof is principally intended in this place.

Now whereas the Patriarchs, being our fore-fathers in faith, and patternes whom we must followe, did desire heauen: by their example eueryevery one of vsus is taught the same duty, to aime at another and a better Country, then that in which we liue, euen at the kingdome of heauen; and not to thinke that this world is the Country we are borne for. This better Country we must all seeke for, whatsoeuer we be, high and lowe, young and olde, learned and vnlearned, if we will followe these godly Patriarchs. And this wee must doe not at death onelyonly, seeking this world all our life long, for that is to despise heauen; but euen in the time of our youth, & strength of our daies, must we set our hearts on heauen; endeauouring so to vse this world, and the things thereof, that when we die, we may come to heauen, that blessed countrie, which we desired, and sought for in our liues.

And to perswade vsus hereunto, consider the reasons following. First, worldly wisdome teacheth this: If a man dwell on his owne land, and in his owne house, he is carelesse; But if in another mans house, whereof hee hath no lease, but contrariwise, is certaine to be put out, hee knoweth not when: this man wil in time prouide himselfe of another that so he may remooue into it, and not be destitute; and if it be within his power, he will prouide a better, that so he may not remooue for the worse. Beholde, while wee liue in this world, our bodies are tents and tabernacles wherein our soules doe dwell, for a time: and besides; this time is vncertaine; for there is no man that can say certainly, he shall liue to the next houre: Therefore, we must eueryevery one of vsus, prouide for himselfe a dwelling place in heauen, where we may abide for euer, in all blessednesse.

Again, consider the state of all sorts of men in the world: for, sinne, Atheisme, and profanenesse, abound eueryevery where, the blaspheming of Gods holy name, and the breaking of his Sabbath; besides daily sinnes against the second table: Now, all these crie continually for vengeance, and for Gods iudgements to be inflicted vponupon vsus, and we know not how God will deale with vsus for owne sinnes; whether he will take from vsus our goods, and good name, our health, friends, or life it selfe: and therefore it standeth vsus in hand to prouide for our selues, a resting place, wherein we may abide for euer, after this fraile life full of misery is ended.

Thirdly, if we shall not doe this, marke what followeth: this, and no other, is our estate; By nature, wee are the children of wrath, and of the deuill; and by our manifolde sinnes, we hauehave made our ease farre worse: Now, what is due vntounto vsus, for this corruption, and for these transgressions? Surely, not heauen, but another place; euen the contrary, the place of eternall woe, and destruction, the bottomlesse pit of hell. Now, if this be our due by nature, then let not sinne, nor Sathan, deceiue vsus; perswading vsus, that wee may come to heauen, and still continue in the state of our corrupt nature: but let vsus labour by all meanes, to eschew this place, which is due vntounto vsus by nature; that thorough the gift of faith in Christ, we may come to the heauēly citie, which these godly Patriarchs so seriously soght for. But if we remaine in our sinnes, and so die, we are sure to goe to the place of destruction, and there to remaine in woe and torments, with the diuell, and his angels for euermore: so that it stands vsus in hand, to vse all good meanes to come to heauen, or else our case will be the most miserable of all creatures; for, perdition and destruction will bee our portion world without ende.

This must awake and stirre vp our dead and drowsie hearts, that are so besotted with sinne, that though wee heare, yet wee neither learne, nor practice. In worldly things, we can take care and paines: but if we will doe any thing for our owne euerlasting good, let vsus labour by all meanes to come to heauen; for if wee misse of that citie, it had beene good for vsus, we had neuer beene borne: or that we had beene the vilest creatures in the world, rather than men. For, when the vnreasonable creatures die, there is an ende of all their miserie; but, if we die, and be not prepared for that place, our death will be vntounto vsus the beginning of all woe and miserie.

Wherefore God is not ashamed of them to be called … their God, for hee hath prepared for them a citie.

In these words is laid downe a second reason, whereby is prooued, that these Patriarchs died in the faith, seeking their countrie in heauen. The reason is drawen from the testimony of God himselfe, recorded by Moses in the booke of Exodus, where God saith, He is the God of their Fathers, the God of Abraham, Isaac, and Iacob, Exodus 3.16.

The exposition. Wherefore] that is, that this might appeare and be euident, that these Patriarchs died in the faith, and sought this Country of heauen, God was cōtent to vouchsafe & grant vntounto them this fauour, to be called their God.

Was not ashamed] To be, or not to be ashamed of one, properly belongs to men; and it cannot be affirmed properly of God, that hee is ashamed or blusheth (as the word signifieth) but the meaning is, that God vouchsafed vntounto them this fauour, and shewed them this honour and dignity. Quest. What was this honour and dignity which he shewed vntounto them? Answer. To be called their God. By which is meant thus much, that God accepted them in his mercy, to be such, with whom hee would make his couenant of saluation, and not with them alone, but with their seed after them. Secondly, that he chose them, to make the couenant in their names for all the rest: Thirdly, he vouchsafed them a speciall and extraordinary fauour, euen that himself would beare their names, & they should beare his, making his glorious name renowmed to the worlds end, by this title, The God of Abraham, Isaac, & Iacob. Hereupon the reason is framed thus; God would not be called in speciall manner the God of vnfaithfull men, but rather would bestowe such a special fauour vponupon Beleeuers: but that fauour did God vouchsafe to these three Patriarchs; therefore doubtlesse they liued and died in that holy faith.

In that it is said, God was not ashamed to be called their God; Here first we learn, that God doth not vouchsafe his merciemercy equally to all men, but some men hauehave more prerogagatiue in his fauours and mercies then others. Kings make choise among all their subiects, of some men, whom they wil prefer to be of their counsel or guard, & to whom they will giuegive speciall countenance, and dispence their fauours more liberally then to all: Euen so God among all Abrabrahams kindred maketh choise of these three persons, Abraham, Isaac and Iacob, to bestowe on them such speciall honour, as he vouchsafed not to any of their fore-fathers afore them, nor posterity after them. No meruaile therfore though he bestowe not his speciall mercy vponupon all, seeing he dispenceth not his inferiour fauours vntounto all alike. And yet for all this, he is no accepter of persons: for, hee onelyonly is properly said, to be an accepter of persons, that preferreth one before another, in regard of some quality in the person: but God vouchsafed this honour vntounto these three, only of meere mercy and good will, and not for any thing he respected in them.

This confuteth the conceite and errour of many men broached abroad in this age, that God doth equally louelove all men as they are men, and hath chosen all men to saluation as they are men, and hath reiected none: for (say they) it standeth with equity and good reason, that the Creator should louelove all his creatures equally: and this opinion they would build vponupon the generall promise made to Abraham: because that in him God said all the nations of the earth should be blessed, Gen. 22.18. But we must vnderstand that (All) is not alwaies taken generally, but sometime indefinitely for many: and so Paul speaking of this couenant of grace in Christ, saith; The Lord made Abraham a father of many nations, Rom. 4.17: where repeating the couenant recorded by Moses, he putteth many for all. Againe, graunt that Abraham were the father of all nations, and that in him All the kindreds of the earth were blessed: Yet it followeth not, that therefore God should louelove all men equally & alike; for he may louelove the faithfull of all nations, & yet not louelove all men in all nations: for, in his bountifull mercy in Christ, he preferreth some before others. And this answer seems the better, because we may hauehave some reason to thinke that God will saue of eueryevery nation some, but no ground to imagine he wil saue all of any nation: much lesse all of eueryevery nation.

2. Here we may see, that God honoureth those his seruants that honour him, as hee saith to Ely the Priest, 1. Sam. 2.30. Which is a point to be marked diligently; for, this God is the glorious king of heauen and earth: yet he abaseth himselfe, & is content to be named by his Creature, aduancing them by abasing himselfe to be called their God, the God of Abraham, Isaac, and Iacob. Where we may apparantly see, rather then God wil not hauehave them honoured that honour him, he wil abase himself, that they therby may be honored.

Hence we may learn many things. First, that all that professe religion truly, must inure themselues to go through good report and ill report, and in all estates to be content, for Gods honours sake: as Paul saith; I hauehave learned in whatsoeuer state I am, therewith to be content: I can be abased and I can abound;Phil. 4 11. eueryevery where in all things I am instructed, both to be full and to be hungry, to abound & to hauehave want. Thus spake that holy man of God: & so must we all endeauour to say, & accordingly to practice. And the reason is good: because if a man honor God, howsoeuer he be contemned, or not regarded in the world, yet God wil honour him, & esteeme highly of him: that will proue the way to all true honour, as it hath done, euen in this world to all that tried it.

Secondly, hence we learne which is the true way to get sound honor amongst men; namely, to honor God. Good estimation in the world is not to be contemned, for the Lord cōmandeth all inferiours to honour their superiours, wherby he also bindeth eueryevery mā to preserue his own dignity.Exod 20.12. Now God honoureth them that honor him; therfore the surest way to get true honour among men is this: Let a man first lay his foundation well, & begin with God, & set all the affections of his heart & thoughts on this, To honor God. Quest. How may a man honor God? Answ. By forsaking the rebellious waies of sin & vngodlines, & walking in the way of righteousnesse through the course of his life. This doth God take to be an honour vntounto his high Maiestie. And when a man doth this vnfainedly, then God will honour him, euen among men, so far forth as shal be for his good; for God hath all mens hearts in his hād, & wil make them to honour those that honour him: so S. Paul saith, If any man therefore purge himselfe from these, 2. Tim. 2.2….he shall be a vessell vntounto honour; not onelyonly in glory eternall after death, but also in grace and fauour with Gods Church. This confuteth the opinion, and condemneth the practice of many, who would faine hauehave good report in the world, and be spoken well of by all men: but what course (I pray you) take they to come by this good name? They doe not begin with God, and lay their foundation by honouring him; but they striue to please men, whether it bee by doing well or ill, they care not; their onelyonly care is to please all: for, that is their rule and resolution, all must be pleased▪ and because most men are ill, they rather choose oftentimes to doe ill, than they will not please the greater sort. But he that beginneth to get honour by pleasing men, beginneth at a wrong ende; for, by the testimony of the holy Ghost in this place, the way to get sound approbation before men, is first to beginne with God, and to honour him.

Thirdly, if God wil honour them that honour him; then by the contrary, consider what a miserable case many a man is in: For, those that dishonour God, God will dishonour them againe; as wee may see at large, and very plainely, in the example of Elie, and his two sonnes: for, them that honour me (saith the Lord vntounto him) I wil honour, and they that despise me shall be despised, 1. Sam. 2.30. And in Zacharie wee may reade, that the man that by blasphemie, theft, or periurie, dishonoureth God, the flying curse of the Lord shall enter into his house, and remaine in the middest thereof, and consume it with the timber thereof, and the stones thereof: Zach. 5.4. And because Elie did more honour his children than God, 1. Sam. 2.31, therefore the Lord threateneth the destruction both of him, and his familie: and according as the Lord had threatened, so it came to passe. For, when the Israelites fought with the Philistims (Chap. 4.11.) his two sonnes were slaine; and hear the hearing of the newes, fell downe and brake his necke.

Now, if this be so, what shall we say of our owne nation and people, amongst whom it is as cōmon to dishonour God, as euer it was amongst the Papists, or Pagans; partly, by light vsing of his holy titles, and taking his name in vaine: and partly, by swearing, and open blasphemie: and sometime, euen by abhominable periurie. Nay, it is many mens rule, that they may sweare, dissemble, lie, & forsweare for aduantage. These sinnes are some of them rise in all sorts of people, and hardly shall you talke with a man, that doth not by vaine othes dishonor God: yea, it is so common, that children, so soone as they can crawle, or lispe out a word; the first thing they can speake, is to curse, or sweare, and take Gods name in vaine, whereby God is dishonoured eueryevery way: so as it is a wonder that the earth doth not open & swallow vp many men quicke, for their swearing and blasphemy. And wheras Gods Iudgements are often grieuously inflicted vponupon vsus, in many places of the Land; we may perswade our selues, that among other sinnes, it is for our blasphemie, and taking Gods name in vaine. And if it be not speedily redressed, it is to be feared lest God will raine downe his iudgements vponupon vsus, and in his wrath sweepe vsus all away; and take away the father with the childe, the good with the bad, because there is no reformation of so vile, and yet so needlesse a sinne.

To be called their God.

Obserue here further, that Abraham, Isaac, and Iaacob, could all of them say, God is my God. Now that which these worthy Patriarchs could say of themselues, we must eueryevery one of vsus in our own persons labour for; for, their exāple is & must be a rule for vsus to follow. We therfore must labour for this assurāce, by Gods grace to say, as these holy Patriarchs did say, The true Iehoua is my God: and of this I am resolued, & vndoubtedly assured in mine own cōscience.

Qu. How shal we be able to say vnfainedly, God is my God? Ans. By becomming his seruants and people, in deed & truth; for, to him who is one of Gods people, God is alwaies his God. But how shall wee become Gods true seruants? Answ. By setting our hearts vponupon the true God, and giuing them wholly vntounto him, and to his seruice; and restraining our selues from all occasions of sinne, because sinne displeaseth him. Quest. But how shall a man set his heart wholly on God? Answ. This hee doth, when he loueth him aboue all, and feareth him aboue all, and aboue all things is zealous for GOD; glorie; when hee hath full confidence in Gods word and promises, and is more grieued for displeasing God, than for all things in the world besides. Or, more plainly thus: then a man doth set his heart on God, when his heart is so affected, that when God commands, he is alwaies ready to obey: So the Lord saith, Hos. 2.23, I will say to them that were not my people, Thou art my people; and they shall say, Thou art my God. And in the Psalmes, the Lord saith, Psalm. 27.8, Seeke ye my face: Then the holy mans heart, as an Eccho giueth answer, I seeke thy face O God. And such a one is the heart of him, that is indeede the seruant and childe of God, & one of Gods people.

For he hath prepared for them a city.

These words are a reason of the former, proouing that God was not ashamed to be called their God, because hee prepared a citie for them. And indeede, this shewes euidently, that God was greatly delighted with them, rather than ashamed of them; for, had he beene ashamed of them, hee would hauehave shut them out of his presence. Herein therefore he declared his louelove and fauour, that by preparing this citie, he procured that they should liue in his sight for euermore.

Hence wee learne, that hee which hath God for his God, hath all things with him; according to the common prouerb, HaueHave God & hauehave all. And on the contrary, Lacke God and lacke all. And therfore Dauid saith, Psal. 145.15, Blessed are the people whose God is the Lord. Other things, which here might be added, hauehave bin handled before.

A Cloud of Faithful Witnesses, Commentary 6

p. 237Sarahs Faith.

Sarahs Faith.