A Cloud of Faithful Witnesses, Commentary 18

A Cloud of Faithful Witnesses · Commentary 18

p. 528Beleeuers vnderunder the Maccabees.

VERSE 35.

Others also were racked, and would not bee deliuered, that they might receiue a better resurrection.

IN these words, the author of this Epistle proceedes to the fourth order of Examples of faith, contained in this Chapter: wherein (as in the former lastly handled) hee proceedes briefly, heaping vp in fewe words, many worthy exāples of faith, cō cealing the names of the parties, & onelyonly setting downe those things, for which their faith is commended vntounto vsus. And this fourth and last order of examples, comprehendeth such beleeuers as liued vnderunder the regiment of the Maccabees, and afterward to the comming of Christ. For, of beleeuers in former times, it cannot be vnderstoode▪ because there is a manifest distinction put betweene these beleeuers, and the former Iudges, Kings, and Prophets; in these words, others also: whereby it is plaine, that heere he propounds examples of beleeuers different from those which hee mentioned before. And p. 529it is also plaine, that these beleeuers liued before the comming of Christ. For, howsoeuer the Christians in the Primitiue Church, were racked, scourged, and tormented after this sort; yet of them this place cannot be vnderstoode, because they enioyed the promise of the Messias: but, these heere mentioned, enioyed not that promise in their dayes, but wayted for it by faith, and therein died, Verse 39. And indeede, in the time of the Maccabees, the Church of the Iewes was wonderfully persecuted by Antiochus, about two hundred yeares before Christ; as we may see, 2. Maccabees 4. and 6. chapters.

Question. Where had the Author of this Epistle this large narration of these strange persecutions, seeing they are not registred in the bookes of the olde Testament?

Answere. Wee may iudge, that hee gathered it out of the Stories and Records of men: which (howsoeuer they bee not now extant) yet in his dayes in the Primitiue Church were extant, knowen, and approoued. Neither must this seeme strange vntounto vsus: for, the spirit of God, in the olde Testament speaking of men, hath oftentimes reference and relation therein to humane Writings; as this phrase (The rest of the actes of such and such, are they not written in the bookes of the Chronicles of the Kings of Iuda and Israell) so often vsed in the bookes of Kings and Chronicles, doth euidently declare.

Nowe, those bookes of Chronicles, were not parcelles of holy Scripture, but ciuill or ecclesiasticall Stories, like to our bookes of Martyrs and Chronicles. 2. Timothie chapter 3. verse 8, Saint Paul saith, Iannes and Iambres resisted Moses. Nowe, in the booke of Exodus, wee shall not finde the Sorcerers that withstoode Moses, once named. And Saint Iude maketh mention of a Prophecie of Enoch, Iude verse 14; which in all the olde Testament is not recorded: and it is like, that Moses was the first Penne-manne of holie Scripture. p. 530Whence then had these Apostles these things? Answere. No doubt, the holy Ghost might reueale such things vntounto them, though they had beene vnknowen in those times: but it is more probable, that the Apostles had them out of some Iewish Writers, or records then extant, and approued among the Iewes. So Paul, preaching to the Athenians, alledgeth the saying of Aratus an Athenian Poet: For, Acts 17.28.Acts 17:28wee are his generation. And to the Corinthians, he propoundeth a sentence of Menander; Euill words corrupt good manners. 1. Cor. 15. And to Titus, hee alledgeth Epimenides, a Cretian Poet; The Cretians are alwaies liers, euill beasts▪ slowe bellies, Titus 1.12.

Now whereas the spirit of God taketh these sentences out of the writings of men; we may learne, that to read the writings of men is not vnlawfull, but a thing of good vse to the seruāts of God. But wheras som would hence proue, that their authority may be alledged ordinarily at eueryevery mans pleasure in the publique ministerie, it hath no ground in these places. For, first, the Apostles were so guided by the holy Ghost in their publique Ministerie, that they could not erre: but no Ministers at this day hauehave such a priuiledge. Secondly, the Apostles, alledging or recording the sayings of men, in their Sermons or Writings, did thereby sanctifie them, and make them to become a part of holy Scripture. This, no ordinarie Minister can doe: but let him alledge a humane testimonie tenne thousand times, yet still it remaines humane, and is not Gods word. Thirdly, they that would warrant their practice, in alledging humane testimonies in their Sermons, by the Apostles, ought to follow the Apostles in their manner of allegations. Now, the Apostles were so sparing heerein, that in many bookes wee shall not finde one: for, there are onelyonly three, in all the new Testament. Againe, the Apostles did it without ostentation: for, the names of the Authors are concealed, whence they tooke their testimonies.

p. 531And lastly, the Apostles did it vponupon weighty cause and iust occasion; to wit, when they were perswaded in conscience, that those testimonies would conuince the consciences of their hearer in those things for which they alledged them. Now, how farre many differ from the Apostles in their allegations, let the world iudge.

Yet before wee come to speake of these examples of faith in particular, there are sundry generall points to be handled. In the three former verses, the spirit of GOD hath sette downe the prosperous successe of beleeuers, through faith▪ But heere hee comes to acquaint vsus, with a different estate of other beleeuers, vnderunder greeuous persecutions and torments, euen vntounto most cruell and bitter kindes of death.

From this which the Apostle heere obserueth, wee may take a view of the state of Gods Church and people heere in this world. For, GOD vouchsafeth peace and prosperous successe to some, as a iust reward of faith and obedience: but others must want the comfort of outward peace and welfare, and vndergoe most greeuous trials and persecutions. Looke, as there is a continuall interchange betweene day and night, and the one doth constantly follow the other, so as it is one while day, and an other while night: so is it with the Church of God, and with true beleeuers in this world; somtime they hauehave peace and prosperity: and this continueth not alway, but another while they are in trouble, miserie, and persecution.

To make this point more plaine, because it is of some importance; wee may beholde the truth of it, in the Church of GOD from the beginning. Adams familie was GODs Church, and therein was first notable peace: but when GOD accepted Abels sacrifice, and refused Cains, then persecution began, and Cain slew his brother Abell. Abraham is called the Father of p. 532the faithfull, and his family in those daies, was the true Church of God; wherin, we may notably see this changeable estate: for, Gods calls him out of Charran, to dwell in the land of Canaan, Exod. 12.1, 10. But, within a while, the family was so great in the Land, that hee was faine to goe downe into Egypt, to soiourne there. And, there the Lord blessed him exceedingly, and inriched him so greatly, that he became a mighty Prince, able to encounter with the Kings of those nations in battell, after his returne to Canaan, Exod. 14.

The Israelites, Gods chosen people, were 400. yeare in bondage in Egypt; but, at the appointed time God gaue them a glorious deliuerance: and, yet they were tried in the wildernes 40. yeares; after which time, they were plā ted safely in the fruitfull Land of Canaan, a Land that flowed with milke and hony. And there also, the Church of God was in this case; sometime in prosperitie, and otherwhiles in aduersity: for, when it was ruled by Iudges (as in that booke appeares) for ten, twenty, thirty, or fourty yeares together, the Israelites for their sinnes, were in subiection & bondage to the nations about them; as the Moabites, the Philistims, the Ammonites, &c. Yet then, when they cried to God, he sent them some mighty iudge to deliuer them, for so long time againe. This was the interchangeable estate of the Church, all the time of the Iudges. And afterward, when it was gouerned by Kings, it was in the same case: for, one while God gaue them good Kings, who would aduance religion, and maintaine and cherish the Priests and Prophets of God; and, for their time the Church prospered. But otherwhiles, for their sinnes, God would send them wicked Princes; which persecuted the Prophets, and the godly in the Land. This is plaine in the bookes of the Kings and Chronicles. After the raign of good king Iosias, cam the captiuity into Babylō: &, 70, years expired, the Lord by K. Cyrus returned thē p. 533againe. After their returne, they were one while in peace, and another while in distresse; as we may see in the bookes of Ezra and Nehemias: but, aboue all other, that persecution of Antiochus Epiphanes, was most notorious, which was foretold by Daniel in his Prophecy, Dan. 11.36. and is recorded in the books of the Maccabees.

To come to the times of the Gospel: The Primitiue Church, after the ascension of Christ, in the first 300. yeares, suffered ten most bloody & grieuous persecutiōs: betwixt each of which, shee yet had some times of peace, and (as it were) respite to breath in. And, after the tenth persecutiō ended, the Lord raised vp the good Emperour Constātine; who broght peace & welfare vntounto the church. But, soone after him, the heresie of Arrius, raised vp by the diuell, brought as grieuous persecutions vponupon the church, as euer the Pagans did; beeing a most blasphemous heresie, denying the eternall deity of Christ, and of the holy Ghost: and, it preuailed in the Church for 80. yeares. Not long after the suppression of that heresie, began the idolatry and tyrannie of Antichrist to preuaile in the Church, for many hundred yeares. And now, about some fourescore yeares agone, the Lord in mercy raised vp worthy instruments, by whose meanes, hee deliuered his Church from that idolatry and blindnesse: yet so, as still the church hath felt the bloody hand of Antichrist in grieuous persecutions. All which, shewes this to be most true; that the outward state of Gods Church, is interchangeable, hauing one while peace, and another while grieuous persecution.

To apply this to our selues: God hath planted his Church among vsus in this land, and for many yeares together, hath blessed vsus with prosperity and peace; which, in great mercy hee hath giuen vsus as a reward of the faith of his seruants which are among vsus: and, during this time, wee hauehave had great freedome and liberty in Gods holy ministery, for the word, praier, & sacraments. But, we p. 534must knowe, that the state of Gods Church, for peace and trouble is interchangeable, as day and night, for light and darkenesse. Wherefore, we must be aduertised, to look vntounto our selues: for, our estate in peace must not last alwaies, these golden daies will hauehave an ende, and troubles and afflictions will vndoubtedly come. Indeede, God onelyonly knoweth, what kinde of afflictions shall befall, and the particular time thereof: but, that they shall come in the time appointed of God, we may resolue our selues by the reasons following.

First, the tenour of the Law, is this; that the curse doth follow the transgression: so, that when any man, family, or people, liue in the breach of Gods commandements, they must looke for Gods iudgements to bee powred vponupon them. Now, we may too truely assume, that this our nation and people abound with grieuous sinne in all estates: For, in the ciuill estate (to omit manifold practices of oppression) Where is iustice without bribery? or bargaining, without fraud and deceit? And, in the ministery (beside many abuses) where is that care which ought to be, for the building of Gods Church? And, for the body of our people (beside grosse ignorance, and superstition) what fearfull blasphemy, whoredome, swearing, and Sabbaoth-breaking, doth every where abound? beside fearefull Atheisme, which is a mother of abhominations: whether we respect naturall Atheisme, whereby many deny God by their workes; or, learned Atheisme in some, who dispute against the truth of God, reuealed in his word. All these, and many other sinnes among vsus, crie lowd for GODs iudgements vponupon vsus; euen for that fearefull iudgement, the remooueall of Gods kingdome in the Gospel of peace.

Secondly, consider what manner of persons of place, and note, both in Church and common wealth, God takes from vsus by death, even in their best time: are they not such as excelled among vsus, for great wisdom and learning, and p. 535for true piety and good conscience? now, howsoeuer this may seeme but a small thing in the eyes of many; yet vndoubtedly, it is a forerunner of Gods iudgements: for, the righteous perish, and no man considereth it in heart; and mercifull men are taken away, and no man vnderstandeth that the righteous is taken away from the euill to come. Isa. 57.1.

Thirdly, God hath set his fearefull iudgements among vsus, and about vsus, warre and sword in our neighbour nations; which also hath beene oft shaken at vsus: also, famine and pestilence throughout our owne Land, by intercourse and long continuance, Leuit. 26. Now this is the truth of God, that, when God sendes his iudgements vponupon a people; if they doe not repent, one iudgement is but the forerunner of another more grieuous and terrible than the former. But, little or no repentance appeares among vsus; nay rather, we fall away more and more, and so stand still in daunger of more fearefull iudgements.

Lastly, it is vsuall with God, thus to deale with his own seruants: as he doth sometime reward their faith and obedience with peace; so, otherwhiles he wil trie their faith by affliction. Thus he dealt with his seruant Iob, though there were none for piety like him in his time, through all the world. Now, God hath his seruants among vsus: for the triall of whose faith, we may perswade our selues, some tribulation shall come vppon vsus; For, all that will liue godly in Christ Iesus, shall suffer tribulation, 2. Tim. 3.12.

This being so, that our peace shall be turned into trouble (as by the former reasons, which directly fasten themselues vponupon our Church and state, may euidently appear) let vsus then here learne our dutie.

First, wee must cast with our selues, what may bee the worst that can befall vsus, when triall and persecution shall come. This is the counsell of our Sauiour Christ to those that would follow him constantly as good disciples: they must, as good builders, consider of the cost, before they laie the foundation; and, like good Warriers, consider of their p. 536strength, before they goe out into the field, lest they leaue off, & turn back, like fooles and cowards, Luk. 14.28. &c. We by Gods mercy doe now professe the true religion of Christ, with hope to be saued thereby: therefore, wee must cast with our selues, what our religion may cost vsus, and see before hand, what is the worst thing that may befall vsus, for our profession of Christ and his Gospel. If wee hauehave not done this, at the beginning of our profession, we must now doe it; for, Better late, than neuer: lest going on securely, without this account making, we shamefully forsake Christ when triall comes.

In former times, the constant profession of Christ, hath cost men losse of friends, losse of goods, and liberty; yea, the losse of their hearts blood: and, the same case may befall vsus. Wherefore, wee must cast with our selues, and see whether wee bee willing to suffer the losse of goods, and friēds; yea, the losse of our liues, for the defence of Christs true religion.

Againe, as this estate of the Church must mooue vsus to make this account, for resolution in suffering; so it must teach vsus to labour for those sauing graces of Gods spirit, which may inable vsus to stand fast in all temptations, troubles & persecutions. We must not content our selues with blazing lamps, as the fiue foolish virgins did; but, get the oyle of grace into the vessels of our hearts. Knowledge in the word, is a cōmendable thing; but not sufficiēt to make vsus stand in the day of triall. We, therfore, must labour for true sauing graces; especially for this, to hauehave our hearts rooted and grounded in the louelove of God, through faith: whereby we are assured, that God is our father in Christ, and Iesus Christ our redeemer, and the holy Ghost our comforter and sanctifier. This assurance of faith will stablish our hearts in all estates: come life, come death, wee neede not feare; for, nothing shall be able to separate vsus from this louelove of God in Christ Iesus.

p. 537And thus much of the coherence of this verse with the former. Now to the words.

Others also were racked, &c. Heere the holy Ghost begins to propound the fruites of faith, for which this last ranke of beleeuers are commended vntounto vsus. And they are not such famous exploites as the former, but nine seuerall kindes of sufferings; vntounto all which, wee must remember to apply this clause by faith, from the 33, verse: as thus, Through faith, they endured racking, mocking, and so for all the rest.

Out of these effects in generall, wee may learne two things: First, a singular fruite of faith, for which it is heere so highly commended in this last ranke of examples: to wit, that by it the childe of GOD is enabled to beare whatsoeuer the Lord shall lay vponupon him. The torments wherewith mans body may be afflicted, are manie and terrible; and yet, be they neuer so many, nor so terrible, true sauing faith will make the childe of GOD to beare them all for the honour of Christ.

The effects of faith before set downe, were many and singular: but vndoubtedly, this strength of patience, which it giueth vnderunder the greatest torments for Christes sake, is one of the principall.

This, Paul doth notably testifie in this profession (Romanes chapter 8. verses 38, 39.) I am perswaded, that neither death nor life, nor Angelles▪ nor principalities, nor powers; nor things present, nor things to come; nor height, nor depth, nor any other creature, shall bee able to separate vsus from the louelove of GOD, which is in Christ Iesus our Lord. Oh singular power of faith! which so firmely vnites the beleeuer vntounto Christ, that no torments in the world, no not all the power of Satan, and his Angels, can separate them asunder.

Question. How doth faith worke this indissoluble power in cleauing vntounto Christ? Answere. After this p. 538manner: It is the property of faith, to perswade the conscience, of Gods louelove and fauour in Christ; and vponupon this perswasion, the heart begins to louelove God againe. Now, by this louelove doth faith worke, and make a man able to beare all torments that can be inflicted for religions sake: for, LoueLove suffereth all things, 1. Cor. 13.7. euen that louelove wherewith one man loueth another: how much more then shall this louelove wherewith we louelove God in Christ, make vsus to suffer any thing for his names sake? Hence it is, that louelove is said to be strong as death: and the coales therof are fierie coales, and a vehement flame: Cant. 8.6.Song 8:6yea, much water cannot quench louelove, neither can the flouds drowne it; that is, grieuous persecutions and torments cannot extinguish the same. Nay, such is the power of louelove to GOD when it is feruent, that it makes a man so zealous of Gods glory, that if there were no other way to glorifie God, than by sufferings; the childe of God would rather yeeld himselfe to endure the torments of the damned, than suffer God to lose his glory. This wee may see in Paul, Rom. 9.3: I would wish my selfe (saith he) to be separate from Christ for my brethren that are my kinsmen, according to the flesh: that is, the Israelites; meaning for the aduancement of Gods glory in their calling and saluation. Such zeale likewise we may see in Moses: for, thinking that God should lose his glory, if the Israelites were destroyed, he prayes the Lord to pardon their sinne: But if thou wilt not, then (saith hee) raze me out of the booke which thou hast written.Exod. 32.32.Exod 32:32

This being the fruite of faith, To make a man able and willing to suffer any thing for Christs sake; we must heereby be moued to labour for true faith: for, tribulation may come; nay, some affliction will come on eueryevery childe of God, more or lesse. Now, without faith wee shall neuer be able to glorifie God vnderunder the crosse. The iust must liue by faith in this estate, Heb. 10.38; as, here they endure racking, burning, hewing asunder, &c. and all by faith.

Secondly, out of all these sufferings heere endured by p. 539faith, note the minde and disposition of vngodly men towards Gods Church and people; they are most bitterly & bloudily bent against them: for, here they put in execution vponupon Gods children, whatsoeuer cruelty the diuell could suggest into their hearts. And this hath beene their disposition and behauiour, not onelyonly before Christes incarnation, but also euer since: as may appeare by the manifolde strange tortures, deuised against Christians in the Primitiue Church; and both then and since inflicted vponupon them. Beholde it in the Church of Rome, especially in their late Inquisition: whereby, beside the cruell racking of the conscience by vniust inquiries, they put the Protestants to most cruell torments.

The consideration of this cruell disposition in the wicked, against the godly, is of speciall vse. First, it proues vntounto vsus, that the religion which by Gods mercy we professe, contained in the bookes of the olde and new Testament, is no politique deuice of man, but the sacred ordinance of the euerliuing God. For, if it were the inuention of man, it would so fit their humour, and accord with their nature, that generally it would be loued and embraced, and not one of an hundred would mislike it. But, we see it is generally detested; This Sect is eueryevery where spoken against, Acts 28.22: naturall men reiect it, and persecute it, and the professours of …t vntounto the death. This they doe, because true religion is contrary to their nature, as light is to darknesse; and condemnes those wayes and courses which they best like of. This reason shall iustifie true religion, to be Gods owne ordinance, euen to the conscience of the worldly Atheist: his diuellish malice against it, proues Gods diuine truth to be in it.

Secondly, doe the wicked hate the godly, because of their religion and profession? then on the contrary, wee must learne to louelove religion, because it is religion; and the professours of it, for their professions sake. This is Christs instruction, to louelove a disciple because he is a disciple; Mat. 10. p. 540Indeede wee must louelove all men; but especially those that embrace the Gospell of Christ, and be of the housholde of faith: for, all such are brethren, hauing one Father, which is God; and brethren ought to louelove one another. But alas this lesson is not learned: for, the world generally is giuen to mocking, and scoffing, & the matter of their mocking is religion, and the professers thereof. This ought not to be so: for, howsoeuer men may faile both in knowledge & practice, yet the professers of religion should not be so despised. This abuse is growen to such a height, that many refraine the diligent hearing of the word preached, least they should be mocked. But let these mockers know, that heerein they shake hands with the diuell, and with the persecuters of Gods Church; for, mocking is a kinde of persecution. Young Christians should not be so dealt with; but rather encouraged, for the aduancement of the Kingdome of Christ. Thus dealt our Sauiour Christ with those that gaue any testimonie of the sparkes of grace: when the young man said, He had from his youth kept Gods commaundements, the Text saith, Iesus beheld him and loued him, Marke 10.21: and, hearing a Scribe answer discreetly, he said vntounto him; Thou art not farre from the Kingdome of God, Marke chapter 12. ver. 34: Now, we must be followers of Christ, and walke in louelove, iudging and speaking the best of all professours, accounting none for hypocrites, till GOD make their hypocrisie knowen. It is a note of a Christian to louelove a man, because hee loues religion: on the contrarie, to hate a man, because hee is a Christian, is a note of a persecuter, and an enemie to Christ. And thus much in generall.

Now wee come in particular to the seuerall kindes of sufferings, which these beleeuers endured by faith: the first whereof, is racking; in these words: others also were racked: or, as some translate it; And others were beaten with clubbes. For, the words in the originall will beare either p. 541translation: and, both of them fitly agree to this kinde of suffering. For, in these times, the enemies of GODs Church, vsed to set the bodies of them that were to be tormented, vponupon rackes, and engines; whereon, they stretched out eueryevery ioynt, and then did beat the whole body thus racked▪ with clubs, till the party were starke dead. An example of this kind of suffering, we hauehave in Eleazer a Iewe, 1. Mac. 6. who vnderunder Antiochus was first racked, and then beaten on eueryevery part of his body, vntounto the death; because he refused to eat swines flesh.

But some will say, This cannot be any commendation of faith, to be racked and beaten to death: for, malefactors and traytors are so vsed. Ans. To preuent this obiectiō, the holy Ghost addeth these words; and would not be deliuered: or, would not accept deliuerance: to shewe, that this suffering was a notable commendation of true faith. The meaning of the words is this; That whereas some Iewes in the olde Testament, were condemned to death for their religion, by persecutors: and yet, had life and libertie offered vntounto thē, if they would recant, and forsake their religion; This proffer of life they refused, and would not be deliuered, vponupon such a condition.

In this example of faith, we are taught to hold fast true religion, and to preferre the enioying of it, before all the pleasures and commodities in the world; yea, before life it self. This point, Paul vrgeth in sundry exhortations; saying, Let him that thinketh he standeth, take heede lest hee fall: 1. Co. 10.12. forbidding vsus to preserue our outward peace, by communicating with idolaters. And againe, Stand fast in the faith: 1. Cor. 16.13. Yea, this is one maine point that Paul vrgeth to Timothy, in both his Epistles; to keepe faith, and a good conscience. And our Sauiour Christ in one of his parables, Math. 13.44. compares the kingdom of heauen, to a treasure hid in the field; which, when a man findeth, hee hideth it, & goes home & sels al he hath, to buy the field. Wherby he would teach vsus, that eueryevery ones duty, who would p. 542enioy the Kingdom of heauen, is this; In regard of it, to forgoe and forsake all things else, esteeming them to bee drosse and dongue, as Paul did, Philip. 3.8. What though a man had all the riches and pleasures of the world, & al things else for this life, that his heart could wish? yet, if he want religion, and a good conscience, all he hath is nothing: for, so he wants the louelove and fauour of God, & shall lose his soule; for the ransome whereof, all the world can doe nothing. Wherefore, we must hereby be admonished, to hauehave more care to get and maintaine true religion, and a good conscience, than any thing in the world besides.

Now, because nature will iudge it a part of rashnesse, to refuse life, when it is offered; therfore, to preuent this conceit, against these beleeuers, the holy Ghost sets downe a notable reason of this their fact: to wit, They refused deliuerance, that they might receiue a better resurrection. Many interpreters vnderstand these words, of the resurrection at the day of iudgement simply; as though the holy Ghost had said, These Martyrs therefore refused to be deliuered from death; because, they looked to receiue, at the day of iudgement, a greater measure of glory: euen for this, that in obedience to God, for the maintenance of true religion, they were content to lay downe their liues. This (no doubt) is the truth of God, that the more wee humble our selues, in suffering for the name of Christ in this life; the greater shall our glory bee, at the generall resurrection: for, our light affliction, which is but for a moment, causeth vntounto vsus, a farre more excellent, and eternall waight of glory, 2. Cor. 4.17. And yet (as I take it) that is not the meaning of these words: but, their resurrection at the last day, is here tearmed better, than the temporall deliuerance offered vntounto them. For, beeing in torments on the racke, they were but dead men; and, when life was offered vntounto them, it was (as it were) a kinde of resurrection, and in regard of the enemies of the Church▪ a good resurrection: but, for that, they p. 543would not lose the comfort of resurrection to life, at the last day.

Here then, are two resurrections compared together. The first, is a deliuerance from temporall death: the second, is a rising to life euerlasting at the last day of iudgement. Now, of these two, the later is the better; and that in the iudgement of Gods seruants, and Martyrs. So then, the true meaning of these wordes, is this: These seruants of God, refused deliuerance from temporall tortures and punishments; because their care and desire was, that their bodies might rise againe to life euerlasting, at the day of iudgement: which rising againe to life at that day, they iudged farre better, than to rise to a temporall life, for a while in this world.

This reason, wel obserued, may teach vsus these two speciall duties: First, to be carefull aboue all things, for assurance in our consciences (as these seruants of God had) that our bodies shall rise againe to life euerlasting, at the last day. True it is, wee make this confession with our mouthes, among the articles of our Faith; but, we must labour to bee setled and resolued effectually in our hearts, that these our bodies (be they neuer so miserably tormented here) shall one day rise to life and glory, by Iesus Christ. All the true Martyrs of Christ, knewe, and were resolued of this: and this it was, that made them so confident in their sufferings. And, if wee can attaine vntounto it, we shall finde great vse hereof, both in life and death. For our lyues, this will moue vsus to embrace true religion from our hearts, and in all things to indeauour to keep a good conscience. This Paul testifieth, Act. 24.15, 16: for, hauing made profession of his hope in the resurrection, both of iust and vniust; he saith, And herein I endeauour my selfe to hauehave alwaies a cleere conscience both towards God, and towards men. And for death, this perswasion also is of great vse; for, it will notably stay the heart, against the naturall feare of death. It is a wonder to see, how terrible the thoughts of p. 544death are to many a one. Now, this feare ariseth hence, that they are not in heart resolued of their resurrection, to life and glory at the last day: for, if they were, they would endeuour themselues with patience and with comfort, to vndergoe the pangs thereof, though neuer so terrible.

Secondly, hence we must learne so to leade this temporall life, that when we are dead, our bodies may rise againe to life eternall. These Martyrs are a notable precedent herein vntounto vsus: for, they are so resolute to holde that course of life, which hath the hope of glory, that they will rather lose temporall life, then leaue that course. And, indeede this duty is so necessary, that vnlesse we order wel this temporall life, we can neuer hauehave hope to rise to glory. Quest. How should we leade this temporall life, that we may rise to glory, after death? Answer. This, S. Iohn teacheth vsus, Reuel. 20, 6▪ Blessed and holy is he that hath his part in the first resurrection: for, on such the second death hath no power. Wee must therefore labour earnestly to hauehave our part heerein. This first resurrection is spirituall, wrought in the soule by the holy Ghost; causing him that is by nature dead in sinne, to rise to newnesse of life: whereof whosoeuer is truly partaker, shall vndoubtedly rise to glory. For, they that are quickned in Christ frō the death of sin, are made to sit together in heauenly places in Christ Iesus, Eph. 2.5.6. Naturall death may seuer soule & body for a time: but it can neuer hinder the fruition of eternall life. Wherefore, as we desire this life which is eternall when we are dead: so let vsus frame our naturall liues to die vntounto sinne while we are aliue.

Verse 36. And others hauehave beene tried by mockings, and scourgings: yea, moreouer by bonds and prisonment. The second kinde of suffering, wherewith the seruants of God were then tried, is mocking. Touching the which, we may obserue diuers points: First, whence it came. No doubt it came from vngodly persons, that were enemies to Gods Church, & true religion; for, here it is made a part of the triall of Gods Church, by the enemies thereof.

p. 545Heere, then beholde the state of mockers and scoffers at the seruants of God: they are heere accounted wicked wretches, and enemies to God, and to his truth. So Saint Iude, speaking of certaine false Prophets, which were crept into the Church, calls them vngodly men, Iude 4: which hee prooues afterward, by their black mouth in euill speaking, verse 8.10. And Ismaell is accounted a persecuter, by the holy Ghost, for mocking Isaac, Galatians chapter 4. verse 29. And Dauid reckoning vp the degrees of sinners, makes the chaire of the scornfull, the third and highest, Psalme 1.1. All these places shew the haynousnesse of this sinne: and therefore if any of vsus, young or olde, high or lowe, hauehave beene ouertaken with it heeretofore, let vsus now repent and leaue it; for, it is odious in Gods sight. Thou, that art a scoffer, mayst flatter thy selfe, and thinke all is well, let the matter prooue how it can, words are but winde. But knowe, thy case is fearefull; for, as yet thou wantest the feare of God, and art an enemie to Christ and his religion: and one day thou shalt be iudged, not onelyonly for thy wicked deedes, but for all thy cruell speakings, Iude verse 15.

Secondly, whereas these seruants of God were tried by mockings, it shewes that Gods Church in this world, is subiect to this affliction. It is not a thing newly begunne in this age of ours, but hath beene alwayes in Gods Church from the beginning. Genesis chapter 21. verse 9, Ismaell mocked Isaac; and Isay brings in Christ complaining thus: Isay chapter 8. verse 18, Beholde, I and my children whom the Lord hath giuen me, are as signes and wonders in Israell. And Ieremie saith, I am in derision daily: eueryevery one mocketh me, Ieremie chapter 20. verse 7: Yea, our Sauiour Christ vponupon the Crosse, when hee was working the blessed worke of mans redemption, was euen then mocked by the spitefull Iewes, Mat. 27.41. And Paul was mocked of the Athenians, for preaching Christ and the resurrection. Acts 17.18.

Now, if this hauehave been the estate of Christ our head, & of p. 546his most worthy Prophets and Apostles, to be mocked & scorned; then must no child of God at this day think to escape: for, if they hauehave done this to the green tree, what wil they doe to the dry? Wherefore, if we belong to Christ, we must prepare for it, and arme our selues with patience to vndergoe this triall. The Disciple is not aboue his master, nor the seruant aboue his Lord. If they hauehave called the Master of the house Beelzebub▪ how much more them of the house? Mat. 10.24, 25▪

Thirdly, whereas these seruants of God were tried by mockings, and did endure the same, by faith; here we learn how to behaue our selues, when we are subiect to mocking and derision, especially for religions sake. We must not returne mock for mock, and taunt for taunt: but with meeknesse of heart learne to beare the same. When Christ was vponupon the Crosse, the Iewes most shamefully mocked him: yet euen then did Christ pray for them. And the same was Dauids behauiour, as we may reade notably, Psal. 38. verse 12, 13, 14, When his enemies spake euill of him, what did hee? Did hee raile on them againe? No; Hee was as a deafe man, and heard not; and as a dumbe man which openeth not his mouth; euen as a man that heareth not; and in whose mouth are no reproofes. This was a rare thing in Dauid, that he could thus bridle his affections in the case of reproach: but, read the 15. verse, and wee shall see the cause; Hee trusted in the Lord his God: also, hee considered the hand of God in their reproaches, as 2. Samuel chapter 16. ver. 10: and these things made him silent. This example we must looke vponupon, and learne hereby with patience to possesse our soules vnderunder reproach.

The third kinde of suffering, is Scourging. They were not onelyonly mocked for religion, but also whipped and scourged. The fourth, is Bonds and imprisonment. The fift is stoning verse 37, They were stoned. The sixt, is this, They were hewen asunder. These were all worthy fruits of faith, being endured for religions sake: but the particular points p. 547might heere be obserued, hauehave beene handled before; and therefore I pas…e them ouer.

The seauenth kinde of suffering, is this: they were tempted. These words, by the change of a letter in the originall, may be reade thus. They were burned. And some doe so translate it; thinking, that they that writ or copied out this Epistle at the first, did put one letter for another. Their reason is, because examples of grieuous punishments are mentioned both before and after this: and therfore they thinke this should be burning, which is a sore and grieuous death. But wee may safely and truly reade the words thus; They were tempted: conceiuing heereby, that they were enticed and allured by faire promises of life, to forsake their religion. So, the same word is vsed by Saint Iames, saying; EueryEvery man is tempted, when hee is drawen away by his owne concupiscence, and is enti…ed, Iames 1.14. If any aske, why this kinde of triall in tempting, should bee placed among such cruell torments? I answere, because it is as great a triall as any can be. For, it is as dangerous a temptation to ouerthrow religion and a good conscience, as any punishment in the world. This appeares plainly in Christs temptations by the Diuell: for, in those three, Satan bewraies his malice and craft against Christ and his Church most notably. Now Satan, not preuailing with the two first, makes his third and last assault from the glory and dignity of the world: for, shewing vntounto Christ all the Kingdomes of the world, and the glory of them, hee saith, All these will I giuegive thee, if thou wilt fall downe and worship me, Math. 4.9. Indeede, Christes holy heart would not yeeld vntounto it: but, that it was a grieuous temptation, appeares by Christs answeres. For, in the former temptations, he onelyonly disputed with Satan out of Scripture: but when this temptation comes, Christ bids him (as it were in passion) auoide Satan; signifying thereby not onelyonly his abhorring of that sinne, but also the danger of that assault by the world. And indeede, these temptations on the right hand (as wee p. 548may call them) will most dangerously creepe into the heart, and cause shipwracke of faith and a good conscience. All Dauids troubles and persecutions could not bring him to so greeuous sins, as did a little ease & rest. A huge great Armie cannot so soone giuegive entrance to an enemie into a Citie, as riches and faire promises: neither can bodily torments so soone preuaile against a good conscience, as will worldly pleasures and faire promises. In regarde whereof, wee must take heede that wee bee not deceiued by the world: for, the view of the glory and pompe thereof, will sooner steale from a man both religion and good conscience, then any persecution possibly can do. And indeede, who doe so oft change their religion when trialls come, as they that hauehave the world at will?

The eight example of suffering is this, They were slaine with the sword. There can be nothing saide of this, which hath not beene spoken in the former examples: and therefore I omit it.

The ninth and last example of suffering, is this; They wandred vp and downe in sheepes skinnes, and Goates skinnes, being destitute, afflicted, and tormented: That is, being either banished, or constrained by flight to saue their liues, they wandred vp and down in base attire, and were destitute of ordinary foode and comfort; and so in great affliction and torment.

Heere wee see these seruants of GOD, were driuen from their owne Country, friends, and families, by persecution. Whence we obserue, that in time of persecution, a Christian man may lawfully flie for his safety, if hee be not hindred by the bond of priuate or publique calling. For, these seruants of God, here cōmended for their faith, did flie when they were persecuted; and that by faith: therfore the action is lawfull, as I might prooue at large, but that I hauehave spoken of it heeretofore. VVhen our Sauiour Christ knewe that the Pharisies heard of the p. 549multitude of Disciples which he made, Ioh. 4.1.3. hee left Iudea, where they had greatest iurisdiction, and came into Galile, for his safety. The Prophet in the old testament did fly: as, Elias from Iezabel: 1. King. 19.3. And, so did the Apostles in the new; and that by Christs direction, Math. 10.23.

Obiect. 1 But some will say, Persecution is the hand of God, & therfore no man may flie from it; for, so he should seeme to flie from God himselfe. Ans. Wee must consider persecution two waies: first, as it is the hand of God: secō condly, as it is the worke of the wicked enemies of Gods Church. For, them God vseth sometimes a… instruments, in laying his hand vponupon his Church, either for chastisement, or for triall. Now, a Christian being persecuted for the truth, and hauing libertie to flie, cannot bee said to flie from Gods hand; vnlesse he went away contrary to Gods command, as Ionas did, beeing sent to Niniue: and beside, he knowes that is impossible. But, his intent is to flie from the wrath of his enemies, to saue his life, for the further good of Gods Church. Again, the reason is not good, To say persecution is the hand of God: therefore a man may not flie from it. For, so might a man conclude, that non… ought to flie from sicknesse, or from warre: both which, a man may doe with a safe conscience, not beeing hindred by some speciall calling.

Obiect. 2 But eueryevery one is bound to testifie his faith & religion, before his enemies; and therefore may not flie in persecution. Answ. True indeede: a Christian man must so testifie his faith, if he bee called thereto of God: but if God giuegive him liberty, and opportunitie to flie, then he will not hauehave him, at that time, to iustifie his religion by that meanes.

Obiect. 3 But, if it be lawfull to flie, how then comes it to passe, that some of Gods children, when they might hauehave fled, would not; but, hauehave stood to iustifie their profession vntounto death. Ans. We must iudge reuerētly of thē, & thinke they did it by som special instinct & motiō of Gods spirit; p. 550as appeareth by their patience & constancy in their greatest torments. Examples hereof, wee hauehave in our English Acts and Monuments, in men worthy of notable commendations for their constancy, and zeale for the truth of the Gospel.

Quest. If flight in persecution, may bee an action of faith; Whether may not the minister of Gods word fly in time of persecution?

Answ. There be some cases, wherein the Minister may lawfully fly: 1 When that particular Church and congregation, ouer which he is placed, is dispersed by the Enemies▪ so as he hath no hope to gather and call them back againe: then (no doubt) hee may flie, till his congregation be gathered againe. 2 If the persecutors doe specially aime at the Ministers life, then with the consent of his flocke, he may goe apart for his owne safetie, for a time. So it was with Paul: when the Ephesians were in an vproar about their Diana, Paul in zeale would hauehave entred in among them; but the Disciples suffered him not, Act. 19.30. This they did for Pauls safetie, and the good of the Church; for, they knew, those Idolaters would hauehave beene most fierce against Paul. And, so ought eueryevery particular Church, to hauehave speciall care of the life of their Minister. Other cases there be, in which he may flie: but, I will not stand to recite all; because there bee so many circumstances, which may alter the case, as well respecting his enemies, as himselfe, and his people: making that vnlawfull at one time, & to some persons; which to others, or at another time, may be lawfull.

Secondly, whereas it is said, These seruants of God wandred vp and downe: wee doe learne, that a man may lawfully go from place to place, and trauell from countrie to country; if so be, he goe in faith, as these men did. Againe, their going was to keepe faith, and a good conscience: and, for the same ende, may any man lawfully trauell from place to place. But, when men goe not in faith; nor yet, for this p. 551ende, the better to keepe a good conscience: there vndoubtedly, their trauell is not lawfull.

By this then, we hauehave iust cause to reprooue the badde course of many wanderers among vsus: as first, of our common beggars, whose whole life is nothing else, but a wandring from place to place; though not in faith, nor for cō science sake: but, they finde a sweetnesse in their idle kind of life; and therfore they wander, because they would not worke. Now, this their course (hauing no other ground, but louelove of idlenesse, and contempt of paines in a lawfull calling) cannot be but greatly displeasing vntounto God; who inioynes, that eueryevery man should walke in some lawfull calling, and eate his owne bread. This they doe not; and therefore the curse of God pursueth them: for, generally they are giuen vp to most horrible sinnes of iniustice, and vncleannesse: they walke inordinately; for, they range not themselues into any families, but liue liker brute beastes, than men: they are not members of any particular congregation, but excommunicate themselues from all churches; and so liue, as though there were no God, no Christ, nor true religion. And, herein we may see Gods hand more heauy vponupon them, that they take all their delight in that course of wandring, which in it owne nature is a curse, & a punishment.

Secondly, we may here also iustly reprooue the course of some others among vsus, who will needs be trauellers; not for religions sake (for that were commendable, if they had such neede) nor yet, by vertue of their calling (which were lawfull) but, onelyonly for this ende, to see fashions, and strange countries: and, they refraine not from such places as Rome, Spaine, &c. wherein, that cruell Inquisition will hardly suffer any to passe, with safetie of a good conscience. But, shall we thinke that this their trauell is commendable? No surely: for, the ende of lawfull trauell, is the preseruation of faith and a good conscience; …r, the bond of some lawfull calling. Now, these men trauelling vponupon no p. 552such grounds, but onelyonly vponupon pleasure; how shal we think they will stand to the truth, when they thrust themselues into such needlesse danger, and triall? The crazed consciences of many at their returne, shew sufficiently the badnesse of that course.

Further, note the state of these beleeuers, for their attire; it was of sheep skins, and goate skins. The like may be obserued, in other famous Prophets, and seruants of God: Eliiah wore a garment of haire, and thereby was knowen, 2. King. 1.8. And so did Iohn Baptist, Matth. 3.4. Yea, the false Prophets went so arraied, that they might the rather be respected of the people, Zach. 13.4. And, our Sauiour Christ saith, The false Prophets shall come in sheeps cloathing, like the true Prophets; when as indeede, they are rauening Woolues. Now, the true Prophets of God, went thus basely attired; that not onelyonly by word and doctrine, but also in life in conuersation, they might preach repentance vntounto the people. And indeede, eueryevery Minister of the Gospell, ought to bee a light vntounto his people, both in life and doctrine: and, he that preacheth well, and doth not liue according to his doctrine, buildes with the one hand, and pulls downe with the other. Now, whereas these seruants of God, went vp and downe in such base attire, as sheepe skinnes, and goat skinnes: it was for pouerties sake, beeing depriued of friends, goods, house, and lands; and so, destitute of prouision for better attire.

In their example, wee may note that Gods seruants and children may bee brought to extreame pouerty, and necessitie; so as they shall want ordinary foode, and raiment, and bee faine to couer themselues with beasts skinnes. This was the poore state and condition of godly Lazarus. Yea, Christ Iesus, for our sakes, did vndergoe a meane estate; for, he had not a place whereon to lay his head: and at his death, hee had not so much ground of his owne, as might serue for a buriall place; but, was laid in Iosephs toombe: which is a great comfort p. 553to any childe of God in like distresse. For, why should any be dismayed with that estate, which Christ Iesus and his deerest seruants hauehave vndergone for his example.

Heere some may aske, how this can stand with that saying of Dauid; I hauehave beene young and am olde: yet I neuer saw the righteous forsaken, nor his seede begging bread, Psalm. 37. verse 25.

Answer. Dauids saying may be taken two wayes: first, as his owne obseruation in his time. For, he saith not, The righteous is neuer forsaken; but, that hee neuer sawe it: and indeede it is a rare thing, to see the righteous forsaken.

Secondly (which I take to be Dauids meaning) the righteous man is neuer forsaken, and his seed too. For, if God lay a temporall chasticement on any of his seruants, suffering them to want, yet hee forsaketh not his seede after him; but renueth his merciemercy towards them, if they walke in obedience before him: he may make triall of godly Parents by want; but, their godly children shal surely be blessed: so, that this hindereth not, but that the godly may be in want.

Further, whereas they are said to goe vp and downe in Sheepes skinnes and Goates skinnes, we must vnderstand, that they did it by faith. From whence we learne, that when all temporall blessings faile, then the childe of God must by faith lay hold vponupon Gods gracious promises of life eternal, and stay himselfe thereon.

This point must be remembred carefully: for, say we should want all kind of temporall benefits, must we thereupon despaire and thinke that God hath forsaken vsus? God forbid: nay, when all meanes faile, and the whole world is against vsus, yet then we must lay holde vponupon the promise of life eternall in Christ, and thereupon rest our soules. Thus did these beleeuers in this place. And this faith did Iob notably testifie, when GOD had taken from him, children, p. 554goods, health, yea, and all that he had, yet then he said, Iob 13.15, Though he kill me, yet will I trust in him. And so must wee endeuour to doe if that case befall vsus: for, when all worldly helpes and comforts faile vsus, this promise of life in Christ, will be a sweet and safe refuge for our soule.

Being destitute, afflicted, and tormented.] Here the Apostle amplifieth their misery in their wādring estate, by three degrees of crosses, which did accompany the same. First, they were destitute of all temporall blessings: secondly, they were afflicted both in body and minde: Thirdly, tormented, that is, euill entreated. These are added for a speciall cause; to shew that these seruants of God were laden with afflictions: They were banished & driuen to extreme pouerty; they were depriued of all their goods, and of all society of men: they were afflicted in body and in minde, and euill entreated of all men; no man would doe them good, but all men did them wrong; whereby, we see that euen waues of miseries ouerwhelmed them on euerie side.

Hence wee learne, that Gods seruants may be ouerwhelmed with manifolde calamities at the same instant, being pressed down with crosses in goods, in body, minde, friends, and eueryevery way. This was Iobs case, a most worthy seruant of God; he was afflicted in body, in friends, goods, & childrē, & (which was greatest of all) he wrestled in cō science with the wrath of God; Iob 13.16. Thou writest bitter things against me, and makest mee to possesse the iniquities of my youth. And the like hath beene the state of many of Gods children: Psal. 88.3.7, My soule is filled with euils: thou hast vexed me with all thy waues, &c.

Question. How can this stand with the truth of Gods word, wherein are promises of all manner of blessings both temporall and spirituall, to those that feare him: Deut. 28. 1, 2, &c. If thou obey the voyce of the Lord thy GOD, all these blessings shall come vponupon thee, and ouertake thee: blessed in the Citie, and in the field: in the fruite of thy body, and of thy ground p. 555and cattell. Psal. 34.10; They that seeke the Lord, shall lacke nothing that is good. For, Godlinesse hath the promises of this life, and of the life to come, 1. Tim. 4.8, And therefore Dauid compareth the godly man to the tree that is planted by the water side, which bringeth forth much fruite, and is greene and well liking, Psalme 1.3. How then comes this to passe, that Gods owne seruants should be thus oppressed, and laden not with one calamity or two, but with sundry and grieuous afflictions at the same time? Answer. True it is, the Scripture is full of gracious promises of temporal blessings vntounto Gods children: but they are conditionall, and must be vnderstoode with an exception to this effect; Gods children shall hauehave such and such blessings, vnlesse it please God by afflictions to make triall of his graces in them, or to chastise them for some sinne: so that the exception of the crosse, for the triall of grace, or chastisement for sinne, must be applied to all promises of temporall blessings. And hence it comes to passe, that the most worthy & renowned seruants of God for their faith, are said to be afflicted and in miserie. For, his promises of temporall blessings, are not absolute, but conditionall. All things are theirs (as Paul saith) 1. Cor. 3.21; and they shall hauehave honour, wealth, fauour, &c. vnlesse it please God to proue their faith, or to chastice their sinnes by crosses and afflictions.

Question. How can Gods seruants be able to beare so many and grieuous crosses at once, seeing it is hard for a man to beare one crosse patiently? The answere is heere laid downe, to wit, by faith; for, many and grieuous were the miseries that lay on these seruants of God: and yet by beleeuing the promise of life in the Messias, they were enabled to beare them all. This is a soueraine remedy against immoderate griefe in the greatest distresse: and, vndoubtedly the flouds of affliction shall neuer ouerwhelme him, that hath his heart assured by faith of the mercy of God towards him by Iesus Christ. This made Dauid say, He would not feare euill, though he should walke through the valley p. 556of the shadow of death, Psal. 23.4: and Paul speaking of tribulation, anguish, famine, persecution, yea, and death it selfe ▪ saith, In all these we are more then conquerers through him that hath loued, Rom. 8.37. And from this faith it was, that hee was able to endure all estates; to be hungry, to want, &c. Phil. 4.12, 13.

If this be true, that Gods children may be afflicted with manifolde calamities at once; then the opinion of naturall and vngodly men is false, who iudge him to be wicked and vngodly, whom God ladeth with manifolde calamities. This was the iudgement of Iobs three friends, and the ground of all their disputation against him; that, because God had laid so great and so many crosses vponupon him, therfore he was but an hypocrite. And, this is the rash iudgement of naturall men in our dayes, especially vponupon those that make profession of religion: when Gods hand of triall or correction lies vponupon them, they presently censure them for hypocrites: but this is a wretched opinion; for Gods dearest children may be pressed downe with manifold calamities.

Secondly, seeing faith in Christ will support the soule vnderunder manifolde crosses, be they neuer so grieuous; wee must labour in the feare of God, to hauehave our hearts rooted and grounded in this faith: and when afflictions come, we must striue to shew forth the fruite and power of it, by bearing them patiently.

And thus much of the seuerall branches of affliction, in this last example of beleeuers.

VERSE 38.

Whom the world was not worthy of, they wandred in the wildernesse, and mountaines, and dens, and Caues of the earth.

IN these words, the holy Ghost doth answere to a secret obiection or surmise, which a naturall mā might cōceiue against the beleeuers spoken of before. For, it being said, p. 557that they wandred vp and downe, Some man might thinke thus: no meruaile though they wandred vp and down; for it may be, they were not worthy to liue in the worlde. This, the holy Ghost doth flatly denie, and auoucheth the cleane contrary of them; to wit, that they wandred vp and downe by faith; and the Lord caused them so to doe, because the world was not worthy of them, they were too good to liue in the world.

In this answere to this surmise, wee may obserue what is the opinion of naturall men, concerning the children of God; to wit, that they are not worthy to liue in the world, but the earth whereon they tread, is too good for them. This hath beene, is, and will be the worldes estimation of Gods children. Matthew chapter 24. verse 9, Ye shall be hated of all nations for my names sake. Iohn, chapter 16, verse 2, They shall excommunicate you; yea, the time shall come, that whosoeuer killeth you, shall thinke hee doth God good seruice. Acts chapter 22. verse 22, Away (say the Iewes, of Paul) with such a followe from the earth: it is not meete that he should liue. And hence hee saith of himselfe, and the other Apostles, 1. Corinthians chapter 4. verse 13, They were made the filth of the worlde, and the off-scouring of all things.

In the time of the persecuting Emperours in the Primitiue Church, when any common calamity befell the people or State; as famine, dearth, pestilence, or such like, they straight-way imputed it to the Christians; saying, That they and their wicked religion were the cause thereof. And though wee hauehave religion maintained among vsus, yet the poore seruants of God finde the like welcom in the world: for, thus the wicked censure them eueryevery where, That they are dissembling hypocrites, and none so bad and vile persons as they are. Now, if any man aske, how comes it to passe, that the world should slander them so, and thinke so vilely of them; Answer. First, because they be taken out of the world, in regard of state and condition in grace, Ioh. 15.19, p. 558therefore the world hateth them, Ioh. 15.19. Secondly, the world knowes them not, 1. Io…. 3.1. and therefore speakes euil of them, Iude, 10. Thirdly, the wicked measure others by themselues; and therefore despise the godly, that ioyn not with them, 1. Pet. 4.3. Lastly, there is a secret enmitie betweene the seed of the wicked, & the seede of the Church: (1. Ioh. 3.12.) the wicked are of that euill one, the diuell; and therefore, must needes hate the godly, who are borne of God. So that, when wee shall see or heare, that vngodly persons shall in any such sort abuse the children of God; we must not maruell, nor be troubled at it, for, it is no newe thing, it hath been from the beginning: but, we must pray that God would open their eies, that they might turne from their sinnes to repentance; and then (no doubt) they will change their conceit, and alter their behauiour towards them: as Paul did, Gal. 1.13, 15. Act. 9.1, 26.

To come to the words more particularly; the Holy Ghost saith, The world was not worthy of them: that is, the company of vngodly liuers, without Christ, and voyde of grace, were not worthy the societie of these holy ones; &, for this cause, did the Lord take them from among them.

Here note a singular fruite of true faith: it brings a man to that estate, and giues him that excellency, that hee is more worth, than the whole world. I meane by the whole world, the estate of all those that liue in the world, out of Christ. If then, a man would hauehave true and stable dignity, let him labour for true faith: for, faith hath this priuiledge, to aduance a beleeuer to true honour & excellency. And therefore our Sauiour saith, As many as receiued him by faith, Iohn 1.12.John 1:12to them he gaue power, or prerogatiue, to bee the sonnes of God. We take it for a great prerogatiue, to be the childe of an earthly prince; and so it is: but, to be the sonne of God (who is King of Kings) is a preheminence and dignitie aboue all dignities; and, no tongue can expresse the excellency therof. For, what more can a man desire, than to bee heire of glory in life euerlasting? and, yet true faith bringeth p. 559this to a beleeuer. It is an excellent dignity, to be matched with Angels; and no prince in the world, by all humane wit or power can attaine vntounto it: but yet, the childe of God can▪ being ioyned to God by faith in Christ; wherby (in some sort) he is aboue the Angels themselues: for, our nature in Christ, is aduanced aboue the nature of angels.

Honours and dignities, in Politicke or ciuill estates, are the good gifts of God, and his owne ordinances, wherby men are in higher places, and in account are aboue another: but yet, all the dignity, honour, and pompe of the world, seuered from that dignitie which faith bringeth to the beleeuer, is nothing worth. Indeed, if worldly preheminence be ioyned with faith, it is a great and excellent prerogatiue; for, faith makes it acceptable vntounto God. but, seuer faith from worldly dignities, and what are they, but vanitie of vanities? which will turne to the greater condemnation of him that enioyeth them. If a man hauehave fauour in the Court, and yet want the Kings fauour, it is nothing: and, such are all temporall dignities, without Gods fauour; for, at his indignation they vanish away. Now, his fauour without faith, can no man hauehave; for, he that commeth vntounto God must beleeue, vers. 6.

Here, all these that are in place aboue others, either by birth▪ or speciall calling, must learne aboue all things to labour for the dignity of faith. When wee hauehave such things wherein we delight, wee desire continuance of them. Behold, the dignity of faith is euerlasting: and besides, it sanctifies all ciuill dignities, and makes the owners of them glorious, & acceptable, both before God and man; when as otherwise, without faith, they are nothing: and, they that hauehave them, can doe nothing but abuse them.

Againe, the holy Ghost saith, The world was not worthy of these men, for another cause▪ and that is this. EueryEvery Christian man by his faith, brings many blessings among those parties, and to that place where he liueth: now, the world p. 560deserues no such blessings, and therefore is vnworthy of the persons by whom they come.

Question. How doe Christians bring blessings to places where they liue? Answere. First, by their presence: for, as GOD saide to Abraham the Father of the faithfull, Thou shalt be a blessing, Gen. 12.3, so is it with all beleeuers. Laban confesseth that hee perceiued that the Lord had blessed him for Iacobs sake, Gen. 30.27. And Potiphar sawe that Ioseph was a blessing in his house: For, the Lord made all that he did to prosper, Gen. 39.2.3. While Lot was in Sodome, the Angell could not destroy it. Gen 19.22. And if there had beene tenne beleeuers in Sodome, the Lord would hauehave spared all for tennes sake, Gen. 18.32. Now, bringing good things, and keeping backe Gods iudgements by their presence, they are thereby blessings. Secondly, they are blessings by their prayers. Abraham prayed for Abimelech, Gen. 20.17.18. and, God healed him and his family of barrennesse. At Moses prayer, Gods iudgements were taken from Egypt: Exod. 7.12.13.30. and his wrath appeased toward his people, Exod. 32.11, 14. And some thinke that Stephens prayer at his death for his persecuters, was one meanes for mercy vntounto Saul, that then consented to his death. Acts 7, 60. and 8.1. Thirdly, they bring blessings vponupon a place, by their example: for, when men shall see godly persons, walking before them in the feare of GOD, and making conscience of all manner of sinne, it is a speciall meanes to cause others to turne from their wicked wayes, to newnesse of life. And therefore Peter exhorts the Christians to hauehave their conuersation honest among the Gentiles; that they which speake euill of them as of euill doers, might by their good workes which they should see, glorifie God in the day of their visitation. 1. Pet. 2.12. And he bids godly wiues so walke, that their husbands may be wonne without the word, by beholding their pure conuersation which is with feare. 1. Pet. 3.1.2. And Paul bids the Philippians, to walke blamelesse in the middle of a wicked and crooked nation, as lights in the middle of the world, Phil. 2.15, that those p. 561which were to be conuerted, by their good conuersation might be wonne to the truth. GOD sent a floud vponupon the world for the greeuousnesse of mans sinnes. Now, why doth hee not still send more flouds? are not men now as wicked as they were then? Yes vndoubtedly; man for his part deserues it now, as well as they did then: and therfore our Sauiour Christ saith, as it was in the dayes of Noah, so shall it be in the dayes of the sonne of man; so that eueryevery day we deserue a new floud: but yet the Lord stayes the execution of his iudgements for a time, that his elect may bee gathered and conuerted. And so soone as that is done, heauen and earth shall goe together; and God will not stay one moment, for all the world besides. So that eueryevery nation and people in the world hauehave benefit by Gods children; because for their sakes doth the Lord stay his wrath, and deferre his iudgements, euen the great iudgement of fire, wherewith the world shall be consumed at the last day. These things the world should take notice of, as well to moue them to repentance of their sinnes, whereby they are made vnworthy the presence of a godly man, as also to perswade them to better behauiour, and cariage towards the godly by whom they are so many wayes blessed.

The holy Ghost addeth, that they wandred in wildernesse▪ and mountaines, and donnes, and Caues of the earth. These were desolate places, and not inhabited: and yet for the wickednesse of the world, GOD will hauehave these beleeuer… here to wander. Wee must not thinke, that they betooke themselues voluntarily to this solitary life; but onelyonly vponupon necessity being constrained by persecution to flie into the wildernesse, for the sauing of their liues, and the keeping a good conscience.

This serues to descry vntounto vsus the blinde errour of many ages afore vsus, wherein it hath beene thought, and is by Papists at this day, to bee a state of perfection, to liue a p. 562Monke or Hermite out of all societies, in some desert place, and there to spend the whole life in contemplation onelyonly, & that voluntarily: and they magnifie this estate so much, that heereby they thinke to merit eternall life at the hands of God. But these beleeuers did neither voluntarily, nor with opinion of merit betake themselues to this solitarie life, but on necessity. And, indeede this kinde of life hath no warrant in Gods word: for, eueryevery Christian is a member of two Kingdomes; of Christs Kingdome of grace, and of that particular state where he dwelleth: and by reason heereof hath a two-folde calling; a temporall, and a spirituall calling. In both of which, he must walke diligently so long as hee can, doing the duties both of a childe of God, and of a member of that common-wealth where hee liueth. Now, when a man goes voluntarily to leade a solitary life, he forsakes his temporall calling altogether, and performes the other but negligently; for, hee withdrawes himselfe from many duties of piety, whereby the people might be furthered to God-ward: which none can do with a good conscience.

Further, obserue the places where they are constrained to wander, to wit, in Wildernesse, Caues, and Dennes; places where wilde beasts hauehave abode and recourse: and yet heere they liue, when as men will not suffer them to liue among them. Where note, that many times more mercy may be found among wilde and sauage beasts, than with some men; so mercilesse are the wicked when God forsakes them, and leaues them to themselues. The Lions entreate Daniel better, than Darius Courtiers and seruants doe; Daniel, chapter 6. And Lazarus findes more kindenesse with the dogges at Diues gates, then with him, and all his family besides, Luke chapter 16. verse 21. The consideration whereof must teach vsus to nippe sinne in the head at the beginning, and not to suffer it to growe: for, if it get a head and raigne in vsus, it will make vsus worse p. 563than brute or sauage beasts, and cruell as the Diuell himselfe; as wee may see in the worldes vsage of these beleeuers.

Thus we see the state of true beleeuers, vnderunder many and greeuous miseries: which wee must well obserue, to arme our selues against the times of aduersities, which GOD may sende vponupon vsus. VVee must not iudge it a cursed estate to bee vnderunder the Crosse: for, heere wee see, the faith of his seruants is commended for suffering nine seuerall kindes of miseries. If wee shall thinke that these were but a fewe; wee must knowe that in them the holy Ghost setteth down the state of his Church vntounto the end: for, these things were written for ensamples vntounto vsus. And therefore if calamities come, and such miseries befall vsus, as doe driue vr toward distrust, as though God had forsaken vsus, we must remember that God did not forsake these his children in their calamities, and therefore also will not forsake vsus. And thus much for this last example.

VERSE 39.

And these all through faith obtained good report, and recei-not the promise.

THe holy Ghost hauing set down at large a worthie and notable Catalogue of examples of faith in sundry beleeuers, that liued from the beginning of the world, to the time of the Maccabees, doth now for a further commendation of their faith, rehearse the same things that before he had said in the 2. and 13. verses of this chapter. In saying, that by faith, they all receiued good report; his meaning is, that they did beleeue in the true Messias, and looked for saluation in him alone, whereupon they were approoued of God himselfe; who gaue testimonie hereof, partly by his word, and partly by his spirit in their consciences, and partly by his Church▪ by all which p. 564they were commended, and assured to be Gods seruants. And yet, notwithstanding this good report, they receiued not the promise; that is, the promise of Christs incarnation in their daies. They receiued Christ truely by faith, and so saw his day; but, his actual incarnation in the flesh, they liued not to see.

Whereas it is said, That by faith they obtained testimony; Here first obserue, that there is nothing in man, that makes him acceptable to God, but faith onelyonly. GOD regards no mans person: hee accepts not of a man, because he is a King, or because he is wise, or rich, or strong, &c. But, if a man beleeue, then the Lord is ready to giuegive testimony of him, that hee likes well of him. In regard whereof, wee must all labour diligently, aboue all other things, to get true faith in Christ, that so we may hauehave approbation at Gods hands; without which, there is no saluation to be hoped for.

Secondly, here also learne the right way to get testimony, approbation, and credit with men; a thing, whereof many are exceeding glad; and which, the childe of God must not contemne. Now, the way is this: He must first labour to get approbation at GODs hands; which indeede hee cannot doe any other way, saue onelyonly, by a true and liuely faith, as wee hauehave heard before. Now, the Lord God approouing of him, hee hath the hearts of all men in his hands, inclining them whither hee will: and if it doth stand with his glory, hee will cause them to like, and to speake well of him, that doth beleeue.

Many, indeede, get great applause in the world, which little regard true faith; but in the ende, this their glory and applause, will be their shame: for, They that honour me, will I honour, saith the Lord: but he that despiseth me, shal be despised, 1. Sam. 2.30.

Lastly, whereas the holy Ghost saith, That all these p. 565worthy men obtained testimony of God, and yet receiued not the promise. We are hereby taught, that we which now liue in the Church, are much more bound in conscience to beleeue, than they that liued in the old Testament. For, wee hauehave receiued the promise of Christs incarnation: They receiued it not, and yet beleeued. Wherefore, in the feare of God let vsus labour for true faith. But some wil say, What should we heare so much of faith? we do all beleeue. Answ. Indeed, we say so much with our mouthes: but, it is a rare thing to finde true and sound faith in the heart; for, gros…e and palpable ignorance abounds eueryevery where, and yet men wil needs be good beleeuers which is a thing impossible: for, how should faith be without knowledge? And, as men are ignorant, so they hauehave no care to learne, nor to get knowledge, that so they might come by true faith. Their hearts are wholly takē vp with the world, for matters of profit and delight; that they can spare no time, to seeke for this pretious gift of faith. Againe, many hauehave knowledge, with whom true faith is rare: for, faith purifies the heart, it is ioyned with a good conscience, and shewes it selfe by obedience, through louelove. Now (to leaue the heart to God) where almost is the man, that walkes answerable to his knowledge? May we not truely say of many, that as the word commeth in at the one eare, it goeth out at the other? And, among those which learne, and beare away something, there is little care to practice it in life.

But, wee must knowe, that if wee would be approoued of God, wee must beleeue. Now, so long as wee remaine ignorant; or else, hauing knowledge, doe not ioyne practice therewith, in obedience from a good conscience: vndoubtedly, we hauehave no sparke of true faith in vsus. Wee may make a shewe of faith, and so beare the world in hand we beleeue: but certainely, this will prooue a very dead faith; and in the ende, and finishing of all, appeare to bee nothing, but bare lip-faith, and meere presumption. p. 566Now, to conclude this point, we must know, that vnlesse wee get true faith, as these beleeuers had (which wee must shewe by good fruits, as they did) euen they shall rise vp in iudgemēt against vsus to condemne vsus, at the last day. For, they beleeued; though they had not the ground of faith so laid before them, as we hauehave. Wherefore, let them that want knowledge, labour for it; and, they which hauehave it, let them ioyne obedience with their knowledge, that the faith of their hearts, may be seene by the fruits of their liues: for, true faith cannot bee hid, but will breake out in good workes.

VERSE 40.

God prouiding a better thing for vsus, that they without vsus should not be made perfect.

BEcause some man might much maruel, that such men as receiued testimony of God for their faith, should not yet receiue the promise; therefore here the holy Ghost renders a reason thereof: to wit, the good pleasure of God, appointing that Christ should bee incarnate at such a time, as was most conuenient for the perfect consummation of the whole Church, consisting of Gentiles, as well as Iewes. For, though these ancient beleeuers, were in time long before vsus; yet God prouided Christs incarnation so fitly for vsus, that they without vsus should not hauehave perfect consummation in glory.

The Exposition. God prouiding a better thing for vsus. The word in the originall, translated prouiding, signifieth properly foreseeing; wherein is likewise included, Gods decree and ordination. Now, this we must knowe: that it is a peculiar prerogatiue, belonging to the true God alone, to be able to foresee things to come; and that many thousand years before: no creature of himselfe can doe it. And, yet it is true, that this propertie to foresee, is ascribed vntounto God, not properly; but, in regard of our capacitie: for, if p. 567we speake of God properly, God cannot be said to foresee any thing; because all things bee present to him, whether past, or to come.

This prescience, or foreknowledge in God, puts a difference betweene the true God, and all false gods; yea, betweene the true God, and all creatures: for, the true God foresees all things that are to come; so can no creature doe. Indeed, some creatures foresee and foretell some things; yet herein, they come short of the diuine property: for, God foresees all things by himselfe, without signes, or causes, or outward meanes. But, creatures onelyonly foresee some things, not of themselues; but, by meanes of signes, and outward causes, or by reuelation from God: otherwise can no creature foresee things to come.

Now, as we said before, this fore-sight in God includes his decree and ordination: for, therefore did these things so come to passe, because God ordained them. Whereby we see, that Gods prescience of fore-knowledge is not idle, but operatiue, and ioyned with his will: for, Math. 10.29, 30, an haire cannot fall from our head; nor a sparrow light vponupon the ground, without his will. As all things in time come to passe; so God before all worlds willed, that is, decreed and appointed them. And, vnderunder this large extent of Gods will or decree, wee must include the sinnefull actions of men: for, God doth not barely foresee them, but decree the beeing of them, and so will them after a sort; though not to be done by himselfe, yet by others. When Iudas betrayed Christ, and Pilate with the wicked Iewes condemned and reuiled him, they sinned grieuously; & yet herein, they did nothing, but that which Gods hand and counsell had determined before to be done.

This point well considered, confutes their opinion, who indeed inlarge Gods prescience or fore knowledge ouer all things, both good and euill; but yet exclude sin from without the compasse of his decree and ordination. But, here we see, Gods foresight includes his decree; and p. 568nothing comes to passe simply without his will: howsoeuer many things bee done against his reuealed will; yet without his absolute will, can nothing come to passe. Hee worketh all things according to the counsell of his owne will: doing himselfe those things that bee good, and willingly permitting euill to bee done by others, for good ends.

But, what did God here prouide & foresee for vsus? Ans. A better thing: that is, God in his eternall counsell prouided a better estate for his Church in the newe testament; than he did for beleeuers in the olde.

Hence we learne, that as God hath his generall prouidence, whereby he gouerneth all things; so also, hee hath his speciall and particular prouidence, whereby in all things, hee prouides and brings to passe, that which is best for his Church. For, in the olde testament, God prouided that for his Church, which was meete for it: But, considering that the Church in the new Testament (in som respects) was to hauehave a better estate, than the Church in the olde testament had; therefore, he prouides for it a better state. And looke, as in his eternall wisdome he foreseeth what is best for all estates and times; so in his prouidence doth he accomplish and effect the same.

For vsus.] That is, for the Church in the newe testament: where note, that Gods Church, and the state thereof in the new Testament, is better than it was in the old, before the comming of Christ. The holy Ghost here speakes this plainely; and therefore, we need no further proofe therof.

Qu. How should it be better with the Church now, thā it was then? Ans. True it is, that God gaue the couenant of grace in the beginning, to our first parents in Paradise: the summe whereof was this; The seed of the woman shall breake the Serpents head. And, this couenant did God renue and reuiue vntounto his Church, from time to time, in all ages, vntounto this day. Both circumcision and the Passeouer, were seales of this couenant; as well as our Sacraments bee: so that in p. 569substance they differ not; the free gift of grace in Christ belonged to them as well as vntounto vsus. The beleeuing Iewes in their Sacraments, did eate the same spirituall meate, and drinke the same spirituall drinke with vsus (as the Apostle witnesseth, 1. Corinthians chapter 10. verse 3): and beleeuers then, obtained the same eternall life that wee doe now by faith. And yet if wee regarde the manner of administring the couenant of grace in Gods Church, vntounto the people of God; Heerein doth the Church of the new Testament farre surpasse the Church of GOD in the olde: and, indeede heerein consists the preheminence of the Church vnderunder the Gospell; which stands in fiue things especially:

First, in the olde Testament, spirituall and heauenly were propounded vntounto the Church, vnderunder temporall and earthly blessings. This is plaine by Gods dealing with the Patriarchs, Abraham, Isaac, and Iacob; for, the Lord promised vntounto them the temporal blessings of the Land of Canaan; vnderunder which hee signified the gift of life euerlasting, in the Kingdome of heauen. But, in the new Testament, life euerlasting is plainly promised to the beleeuer, without any such type or figure.

Secondly, in the old Test. Christ was shewed & signified vntounto them in ceremonies, rites and types; which were in number many, and in signification some of them dark and obscure: but now these types and ceremonies are abolished, the shadowe is gone, and the substance come: and in steade of darke signes and figures, wee hauehave two most plaine and sensible Sacraments. More plainely, the couenant of grace in the olde Testament, was sealed by the bloud of Lambs, as signes of the bloud of Christ: but now to his Church in the new Testament, Christ himselfe hath sealed his Testament by his owne bloud.

Thirdly, in the olde Testament all the knowledge they had was in the Law; and their vnderstanding in the Gospel was obscure and very slender: but, in the new Testament, p. 570not onelyonly the Law is made manifest, but also the supernaturall knowledge of the Gospell.

Fourthly, the Law was onelyonly committed and published to one nation and people: but the Gospell is spred and preached to all the world.

And lastly, the Church in the olde Testament beleeued in Christ to come: but, now the Church beleeues in Christ, which is already come & exhibited: in all which respects, the Church in the new Testament doth exceed the Church of the olde.

Now, where the Text saith, God prouided a better thing for vsus, we must not vnderstand it of all these prerogatiues, but onelyonly of the first and last, touching the actuall exhibiting of Christ in the flesh: as Christ also imports, Luke 10.23, 24, Blessed are the eyes which see that ye see; for, I tel you, many Prophets and Kings hauehave desired to see those things ye see, and hauehave not seene them: Which things we must vnderstand of the incarnation of Christ. And that this is such a prerogatiue to the new Testament, appeareth by olde Simeon, who when hee had seene Christ in the Temple, as it was promised to him, sang vntounto God this song (Luke 2.29) Lord, now lettest thou thy seruant depart in peace according to thy word; for, mine eyes hauehave seene thy saluation: as if he should say, I hauehave now Lord liued long enough; let mee now depart in peace, seeing now I hauehave seene thy Christ my Sauiour (where wee see hee makes it a matter of full contentment vntounto his soule) which the beleeuers vnderunder the Law saw not.

Hence we must learne our duty: for, if our state be now better then the state of the olde Testament was, and if wee enioy priuiledges denied to Gods ancient seruants before and vnderunder the Law; then vndoubtedly we ought to striue to go before them in grace and obedience; for, eueryevery mans accounts shal be according to his receites. He that receiues fiue talents, must make account to returne moe, than hee that receiues two: where GOD is more aboundant in his p. 571mercy, there he lookes for answerable thankfulnesse and obedience. Wee goe beyond the auncient Church in fiue things: and therfore we must stirre vp our hearts to be answerable in grace and obedience going beyonde them. But if for all this, wee come short of them in these things, then surely our case is fearefull, and our punishment shall be the greater: for, they that had lesse prerogatiues, shall be witnesses against vsus, if they goe beyonde vsus in obedience.

That they without vsus might not be made perfect: that is, might not be fully glorified. Heere is the reason why Christ was not exhibited in their dayes. Indeede all true beleeuers before Christ, were iustified, and sactified, and in soule receiued to glory before vsus; yet, perfected in soule and body both, they must not be before vsus: but wee must all be perfected together. Now, his will herein hee bringeth thus to passe; All must be perfected in Christ: But he will not hauehave Christ to come and suffer, till the fullnesse of time came, in these last dayes, Heb. 1.2. (as the Apostle speaketh) that the beleeuers liuing in these last dayes, might hauehave time of being in the Church to be called, iustified, and sanctified; that so they might bee glorified with them that liued before. For, put the case that Christ had suffered in the dayes of Abraham or Dauid, or there-about; then the end of the world must needes hauehave come the sooner: for, so it was foretolde▪ that Christ should come in the later ages of the world. 1. Pet▪ 1▪20. Now, if the world had beene sooner cut off, then had there not beene time of birth and calling, for all the elect that now liue and shall liue: therefore for their sakes was Christs comming deferred, till the fulnesse of time. And this I take to be the meaning of the words.

Now, in that the holy Ghost here saith, The members of Christ in the new Testament must bee perfected, with all the ancient beleeuers in the olde; wee must heereby be admonished to conforme our selues vntounto these ancient Fathers in p. 572the participation of grace & practice of obedience in this life. For, how can we looke to be glorified with them after this life, if heere wee be not like them in grace. Christ tells his followers, that many should come from the East and from the West, to sit with Abraham, Isaac, and Iacob, in the kingdome of heauen, Math, 8.11, 12, (because they were followers of these Patriarchs in the faith) when as the children of the Kingdome, that is, many Iewes by birth, borne in the Church, should be cast into vtter darknesse. Now, if Christ denie to glorifie the children and posterity of these ancient beleeuers, because they did not follow them in grace and in obedience: how can we which are by nature sinners of the Gentiles, looke to bee glorified with them, vnlesse in grace and obedience we conforme our selues vntounto them? Thus much for these examples of faith: Now something must be added out of the next Chapter; because there the holy Ghost makes vse of all these worthy examples.