A Cloud of Faithful Witnesses, Commentary 19
A Commentarie vponupon part of the 12. Chapter to the Hebrewes.
VERSE 1.
Wherfore, let vsus also, seeing wee are compassed with so great a clowd of witnesses, cast away eueryevery thing that presseth down, and that sinne that hangeth so fast on: let vsus runne with patience the race that is set before vsus.
IN these words, the holy Ghost propoundeth a worthy exhortation to the Christians of the newe Testament; that they should labour to be constant in the profession of the faith: that is, in holding, embracing, and beeleeuing, true Christian religion. And his reason is framed thus; The Saints of God in the olde Testament, were constant in the faith: and therefore, you must likewise be constant in the faith, that liue in the new Testament. The first part of the reason is laid downe in all the exāples of the former chapter. The conclusion or sequel is contained in this 1. verse. Wherein, wee may obserue two points: an exhortation vntounto constancy in true religion; and the way or meanes to attaine thereunto. The exhortation is inferred vponupon the former examples; which are all here applied as precedents and directions vntounto vsus, for constancy and perseuerance in the faith: in these words. Wherefore, seeing we are compassed about with such a cloud of witnesses: that is, Seeing Abel, Enoch, Noe, Abraham, and all the rest of the holy Fathers, who are a clowd of witnesses vntounto vsus (that is, lights, and leaders before vsus) were constant in true religion (whether we respect their faith in Gods promises, or obedience to his commandements) therefore, we also must be constant in the faith. The way or meanes hereunto, stands in three duties, in the words following; Let vsus cast away, &c.
For the exhortation: First in generall, the very inferring of it from the former examples, teacheth vsus this speciall duty; That eueryevery one in Gods Church, must apply vntounto himselfe those instructions, that are laid downe, either generally in doctrine, or particularly in example. And therfore the holy Ghost here saith not, Let the Galatians or the Corinthians (which were renowmed Churches) bee constant in the faith; but, Let vsus, that is, you Hebrewes, with my selfe, bee constant in the faith, following the example of your ancient fathers. It is said of the ancient Iewes, that many of them heard Gods word; but it was not profitable vntounto them, Heb. 4.2.because it was not mingled with faith in them. What is it to mingle the word with faith? It is, not onelyonly to receiue it by faith, beleeuing it to be true; but also, by the same hand of faith, to apply it to a mans own soule, to his heart, and life. And vndoubtedly, Gods word thus applied to a mans particular person, hath in it great power and fruite; whether we regard information of iudgement, or reformation of life But, it is a hard thing to doe, and rare to finde a man that doth sincerely apply vntounto himselfe, either generall doctrines, or particular examples. We are all prone to shift it from our selues, and to lay it vponupon others, saying; This is a good Item, or a good lesson, for such a one, or such a one, if hee were here; or, if he would marke it. In the meane while, what benefit reape we to our owne soules? for, the word not applied to our selues, doth vsus no good: it is like Physicke not taken, or food not eaten. And, hence it coms to passe, that though we heare much; yet wee profit little by the ministery of Gods word. We must therefore learne to follow Maries example, who pondered Christs words, and laid them vp in her owne heart. When an exhortation is giuē, we must not post it off, and lay it vponupon others mens shoulders; but, apply it to our selues, and lay it to our owne hearts, saying, This instruction is for me. Hereby (no doubt) wee should feele greater blessings vponupon the preaching of the word, than yet wee doe. And, to mooue vsus hereunto, let vsus consider, that Satan our vtter enemie (who seekes nothing but our destruction) is most busie to hinder this application of the word, either by the minister, or by a mans owne conscience. As for example: when the minister (by occasion out of Gods word) shall confute, either errour in iudgement, or misdemeanour in life; then, men that heare, and are guilty thereof, should say, This is mine errour, or my fault; now am I confuted, or reproued. And God (no doubt) if men would thus do, would make it effectuall vntounto them at the length. But, in stead of this applying to our selues (either through our owne corruption, or Satans suggestion, or both) we shift it from our selues, and say, Now hee reprooues such a one, and such a one; and speakes against such, and such: and indeed, Satan (by his good will) would neuer hauehave a man to apply the word rightly to himselfe. Therefore, seeing Satan is so busie, and this is his deceit, to make a man shift off an exhortation or reproofe from himselfe, and to lay it on others; wee must be as carefull to apply it to our selues, and to lay it to our owne consciences: and then (no doubt) we shall finde it to be a word of power, able to reforme both the misdemeanour of our liues, and the errours of our mindes.
Now, to the reason more particularly. Wee must be constant in the faith, because we are compassed about with so great a cloude of witnesses. Heere the ancient Fathers of the olde Testament, which in the former chapter were commended vntounto vsus for their faith, are compared to a cloude, and then to a cloude compassing vsus. Lastly, to a cloude of witnesses.
They are compared to a cloude (as I take it) by allusion to the cloud which directed and led the Israelites in the wildernesse: for, when they came from Egypt, and were 40. yeares in the Desert of Arabia; all that while, they were directed by a pillar of cloud by day, Exod. 13.21. Now, looke as this cloud guided the Israelites from the bondage of Egypt, to the Land of Canaan: so doth this companie of famous beleeuers, direct all the true members of Gods Church in the new Testament, the right way from the Kingdome of darknesse, to the spirituall Canaan the kingdome of heauen. And this is the true cause why these worthy beleeuers are compared to a cloud.
Mark further, they are called a cloud: but what a cloude? namely, compassing vsus. A compassing cloud they are called, by reason of the great company of beleeuers; so as which way soeuer a man turnes him, hee shall see beleeuers on eueryevery side: and they are said to compasse vsus, because they giuegive vsus direction in the course of Christianity, as the cloud did the Israelites in the wildernesse.
Now, wheras the whole company of beleeuers is called a cloud compassing vsus: heere is answered a cōmon obiection of temporizers, which argue thus against religiō; There are so many kindes of religion now a-dayes, that no man can tell which to be of: and therefore it is good to be of no religion, till we be certified, which is ye true religion. This carnall reason is here answered: for, howsoeuer in som things, there be variety of opinions in Gods Church, yet for the substance of religion all agree in one. For, the company of beleeuers in this world, resembles a cloud that goes before vsus, shewing vsus the right way which we are to walke in, to the Kingdome of heauen. Secondly, in that these ancient beleeuers are called a cloud compassing vsus, we are taught, that as ye Israelites did follow the cloud in the wildernes frō the Land of Egypt to Canaan; so must we follow the example of these ancient beleeuing fathers & Prophets, to the kingdom of heauen. It is a strange thing to see how the Israelites followed that cloud. They neuer went, till it went before them: and when it stood still, they stood still also, though it were 2. yeares together; and when it began to moue, they moued with it. So in the same maner must we set before our eyes, for a pattern of life, the worthy examples of beleeuers in the old Testament: for, whatsoeuer was written, was written for our learning. Rom. 15.4.We must therfore be followers of them in faith, obedience, and other graces of God; and so shall we be directed to life euerlasting, in the spirituall Canaan the kingdom of heauen. And yet we must not follow thē absolutely. For, all of thē had their infirmities, & som of thē had their grieuous faults, wherby they were tainted▪ & their cō mendation somwhat blemished: but, we must follow them in the practice of faith & other graces of God. The cloud that guided the Israelites, had two parts;Exod. 14.20. a light part & a dark. The Egyptians who were enemies to Gods people▪ had not the light part before them, but the dark part: & so following that, they rushed into the red sea, & were drowned; whē as the Israelites folowing the light part went through, in safety: Euen so these beleeuers had in them two things; their sins which be their darke part, which if we follow, we cast our soules into great danger & destruction: and faith with other graces of God, which are their light part, which we must follow as our light; which if we doe carefully, it will bring vsus safe to the Kingdome of heauen. So Paul bids the Corinthians, be followers of him; yet not absolutely in eueryevery thing, but as he followes Christ: and so must we follow the Fathers, as they went on in faith in Christ.
Further, they are a cloud of witnesses: that is, a huge multitude of witnesses. And they are so called; First, because by their owne bloud they confirmed the faith which they professed: Secondly, because they did all confirme the doctrine of true religion, whereof they were witnesses, partly by speaches, and partly by actions in life and conuersation. And so is eueryevery member of Christ a witnesse; as the Lord often calls the beleeuing Israelites,Isa. 43.9.10, 12 his witnesses. Quest. How came this to passe, that these beleeuers should bee Gods witnesses? Answere. Surely, because they testified the truth, and excellencie of Gods holy religion, both in word and action, in life and conuersation.
Now, seeing these in the olde Testament were Christs witnesses; First, hereby all ignorant persons must be stirred vp to be carefull to get faith, and to learne true religion. If any thing will moue a man to become religious, this will; for, out of all the world, God will chuse faithfull men to be his witnesses, to testifie of his religion vntounto others. If a man were perswaded that some worthy mighty Prince would vouchsafe to call him to beare witnesse of the truth on his side, he would be wonderfull glad thereof, and take it for a great honour to him. How much more then ought wee to labour for knowledge, faith and obedience in true religion, that we may become witnesses vntounto the Lord our God? if it be a dignity to be witnesse to an earthly Prince; oh then what a great prerogatiue is this, for a silly sinfull man, to becom a witnesse to the truth of the euerliuing God, who is King of Kings, & whose word needes no confirmation? This must make vsus al to labour for knowledge, & for faith, and for the power of religion: but, if we wil remaine stil in our ignorance, and neuer labour for knowledge, then shall these seruants of God that beleeued in the olde Testament, stand vp and witnesse against vsus at the day of iudgement: for, they had not such meanes as we hauehave, and yet they became most faithfull witnesses.
Secondly, this must teach vsus to be careful, that as in word we professe Christ, so indeed we may confesse him, expressing the power of his grace in vsus. For, by this true confession of Christ, we are made his witnesses: but when wee confesse Christ in word onelyonly, and yet in life & practice denie him, then we are vnfaithful witnesses; for, we say & vnsay. In an earthly court, if a mā should one while say one thing, & another while another thing, he would not be accepted for a witnesse, but rather be excepted against, as altogether vnworthy; and so would prooue a discredit to his friends cause, & a shame to himself: so it is with vsus in Christs cause; if we professe in word, & deny indeed, we discredit Christ and his profession, & shame our selues for euer. And therfore we must be carefull not only in word and iudgement, but in life & conuersation, to make a true & constant confession of Christ and of his truth. And thus much for the exhortation.
Now followeth the 2. point to be obserued in this verse; namely, the manner how Gods Church & people may put in practice this worthy exhortation of the holy Ghost, To be constant in the faith. And this consists in three duties: 1. They must cast away that which presseth downe: 2. They must cast away that sin that hangeth so fast on; or sin which so readily doth compasse vsus about: 3. They must run the race that is set before them, with patience. Whosoeuer in Gods Church either Iew or Gentile, can performe these 3. things, shall be able no doubt to follow the counsell of the holy Ghost, & cōtinue cōstant in the faith vntounto ye end. Of these 3. in order.
The 1. thing then to be done, is this, We must cast away that which presseth down; or thus, Cast away the waight, or burthen (for so much the word in the originall signifieth) euen that burthen which so presseth down the poore Christian, that he cannot goe on forward in the course of godlinesse and Christianity. By burthen or weight, here we must vnderstand 5. things: 1. The louelove of this temporall life: 2. Care for earthly things: 3. Riches & temporal wealth: 4. Worldly honour & preferments: 5. Worldly delights and pleasures. All these are things which lie heauy on mans soule, as weighty burthens which presse it downe, especially then when the soule should lift vp it self to seek heauenly things. So in the Parable of the Sower, riches, pleasures, & cares for the things of this life, are called thornes, which choake the word of God in a mans heart, and make it vnfruitfull. And, surfetting & drunkennes, are said to be things which oppress the heart, and make it heauy. And, easie it were, to shewe by many testimonies, that all these fiue things do press down the heart; especially then, when it should be lifted vp in the seeking of heauenly things.
Now in this, that these 5. things are waighty burdens, we may learne; first, what is the cause, that in these our daies, eueryevery where the Gospel of Christ, being published, preached, & expoūded, takes so little place in mēs hearts; whether we regard knowledge & vnderstanding, or affection and obedience. For, Gods word, is a word of power, mighty in operation: how comes it to passe then, that the ground is barren, where it is cast? why makes it not men learned & religious? Ans. Surely, in eueryevery place where the word of God is preached, especially among vsus, these fiue things possess the hearts of men, & exercise all the thoghts of the minde, and affections of the heart. From whence it commeth to passe, that after long preaching, there is little fruit, or profit; either for knowledge, or obedience: for, where the heart is pressed downe with the waight of these earthly things; there the word of God can take no place, nor bring forth fruit. And, this is generally true among vsus; though we heare Gods word from year to year, and thereby might increase in knowledg, & obediēce, if we would; yet in many, there is little shew of either: and, the cause is in these worldly cares, which take place in our hearts. For, this is a most certaine truth, that so long as our hearts are addicted to the greedy seeking after these earthly things, honour, pleasures, &c. so long will the ground of our hearts bee barren. The good seed of Gods word may be sowen therein; but, little fruit shall come thereof, saue briers and weeds: which will increase our damnation.
Again, whereas the louelove of tēporal life, & care of earthly things, &c. are sore burdens pressing downe a mans heart from heauen to earth, and making it heauy, and sad, and dead in regard of all spirituall exercises and contemplations. Hereby we are taught, oftentimes to giuegive our selues to eleuate and lift vp our mindes and hearts to God, partly by meditation in his word, partly by inuocation on his name, and partly by thanksgiuing. And, to doe these things the better, we must remember to set apart some speciall time eueryevery day, for this speciall worke; so as we may say with Dauid, Psal. 25.1, Lord, I lift vp my heart vntounto thee, Dauid was well acquinted with this exercise, and so was Daniel: for, both of them vsed this, as we may read, Psa. 55.17. Euening and morning (saith Dauid) and at noone wil I pray, & make a noyse. And Daniel vsed to pray vntounto God 3. times a day; wherein,Dan. 6.10. he would heartily & vnfainedly call vponupon God, with thanksgiuing. And, great reason we should do so; for, wee liue in this world, wherein are innumerable waighty things, which press down our hearts frō looking vp to heauen: & therfore, we must often practice our selues in holy meditatiō & prayer vntounto God; that so we may lift vp our soules vntounto God, from the things of this world. To vse a fit cōparisō, we know that those who keep clocks, if they would hauehave the clock stil going, must once or twice a day winde vp the plūmets which cause the wheels to go about; because they are still drawing downward: Euen so, seeing our hearts hauehave plummets of lead, which are worldly cares and desires, to press them down, from seeking vp to heauen; we must doe with our hearts, as the clock-keeper doth with his plummets, winde them vp vntounto God eueryevery day: &, for this ende, must set apart some particular time to do the same, in holy duties. Why doth God command the 7. day to be sanctified, and set apart, from all bodily exercises, & worldly cares? vndoubtedly, it is for this end; to cause men to eleuate their hearts from all wordly things, to seeke the things aboue: else, if the minde should be alwaies pressed down with worldly cares, it could neuer attain to heauēs ioys. He that hath not cōsciēce on the Lords day, to lift vp his heart to heauen, by prayer, and hearing Gods word, with meditation theron; cannot possibly hauehave any soundnes in religion, nor his heart firmely settled on heauenly things.
Thirdly, whereas the holy Ghost saith, That the Hebrewes must cast away the weight that presseth downe; Here wee are taught, in what manner, and how farre forth wee must vse the things of this life: as riches, honours, and lawfull pleasures; yea and all temporall blessings whatsoeuer: namely, so farre forth, as they will further vsus in the course of religion, and in the exercises of godlinesse, and vertue; and no further: But (finding by experience, that these temporall things be a burden vntounto vsus, pressing vsus downe, and making vsus vnfit for spirituall exercises) we must leaue thē, and abstaine from them. This is that moderation, which we must vse in temporall things: for, the maine ende that eueryevery man must propound to himselfe in all things, is this; That God may bee glorified. Now, that a man may glorifie God, it is necessary that hee should walke in the waies of godlinesse, and of true religion. Therefore, looke as riches and worldly commodities may further vsus in Christian religion, and godlinesse; so farre forth must wee vse them, and therein giuegive glory to God: but, when they hinder vsus therein, then we must leaue them, and cast them off. The Mariner that is vponupon the sea in a great tempest, seeing his ship too sore laden, will cast out any of his commodities; first, that that is the heauiest, and at last (if neede bee) the most pretious iewels that bee in his ship, before he will see it lost: Euen so must wee doe in the sea of this world, when wee see riches, honours, and lawfull pleasures, to make vsus vnfit & vntoward for the exercises of pietie, and religion; then away with them, wee must cast them off, how deare soeuer they be vntounto vsus. And thus much for the first duty.
The second duty that we must performe, for constancy in religion, is this; wee must cast away the sinne that hangeth so fast on: or, as the words will better beare, We must cast away the sinne, that is so fit, or so ready to compasse vsus about eueryevery way. By sinne here, wee must not vnderstand actuall sinne, the practicing of vngodlinesse in life and conuersation; but, originall sinne, which is the corruption of nature, in which men are conceiued and borne. Now, this originall sinne, is said to be ready to compasse vsus about; because (as Paul saith of himselfe) when a man would doe good, it causeth euill to be present with him; so as that good thing which he would doe, that he doth not: but the euill which he would not doe, that doth he. And, it is said to compasse vsus about; because, whatsoeuer in heart a man doth desire, or affect, or purpose to do, this originall sinne doth corrupt and defile the same vntounto him: and, whatsoeuer in action a man would bring to passe, it doth likewise pollute it. By reason whereof, it comes to passe, that we may truly say, that all the thoghts, affections, wills, and purposes, yea and eueryevery action of Gods children, are all mixed and stained with the corruption of this sinne. So that this hinders Gods deare seruants and children, that they cannot goe on in the course of godlinesse and christianity, as they would; but, either they fall in their iourney many times: or, if they stand, yet they doe often stagger, and goe very faintly and haltingly forward.
From this that the holy Ghost saith, Originall sinne compasseth the beleeuer about, we are to obserue and learne sundry points. First, this serueth notably to confute some errors maintained and vpheld by the Church of Rome: for, they say, that after a man is regenerate by Gods spirit, there is nothing in him that God can iustly hate; and, they doe curse all other, that holde the contrary. Now, to ratifie this their doctrine, that original sinne, after regeneration, is not sinne properly; They say, that after regeneration, it is no more sinne, than Tinder is fire; which in it selfe is no fire, but very apt and fit vponupon the least occasion, to be set on fire. But, this opinion is here ouerthrowen, by this that the holy Ghost saith; That the beleeuing Hebrewes, that is, Gods Church must cast away this sinne. Where it is plain, that after regeneration, whereby a man receiueth the spirit of sanctification, and adoption, hee hath sinne in him; for, this sinne is most apt and ready to hinder him in the course of Christianity and godlinesse. Now, if sinne were not properly sinne, it must lose it owne nature and quality; and, if it had lost it proper quality, it would not be so ready to hinder a man in the course of godlinesse, both in thought, wordes, and deedes. So that here it is manifest and plaine, that in a regenerate man, there is sinne properly: And, howsoeuer hee be free from the guilt and punishment of sinne; yet the corruption remaineth still in him, though greatly weakened through Sanctification.
Againe, here obserue, that the opinion of many men concerning their sanctification, is erroneous: for, some there be, who hauehave thought that a man might be perfectly sanctified in this life, and hauehave originall sinne quite abolished. But, this is most false: for, this Church of the Hebrewes had as worthy men in it for godlinesse, and sanctification, as any are in these daies; yea, and the author of this Epistle was (no doubt) a man that had receiued a great measure of sanctifying grace: yet, including himselfe among them, he exhorts the Hebrewes thus; Let vsus cast off the burden, and sinne, that is so ready to compasse vsus about. What! had the Apostle, & these Christians sinne in them? Yes, or else the holy Ghost would neuer bid them cast it off: for, it were a vaine thing, to bid them cast off that which they had not. Therefore, they were not perfectly sanctified; as indeede no man euer was, or shall be, in this life, Christ onelyonly excepted. Wee must not maruell at this, that no man is perfect in this life: nay, we must rather maruell at this, that God hath giuen to any of vsus, any droppe of sound grace, beeing such miserable wretched sinners as we are.
The Lord himselfe hath giuen many reasons, why men should not bee perfect in this life. As first: If a man were perfectly sanctified in this life, then were hee perfectly iust and righteous in himselfe euen before GOD, and so should be saued; yet not by free grace and mercy alone in Christ: and thus should Christ not bee a whole and alone Sauiour; but onelyonly a meanes to conuay into a man that sauing grace whereby a man should be saued. But Christ is our whole and onelyonly righteousnesse, whereby wee are iustified and saued; and this may our corruption teach vsus, which stil remaines in vsus, not quite mortified till the houre of death. Secondly, whatsoeuer grace we receiue of God, it comes by meanes of faith, which GOD worketh in vsus: And looke how it stands with vsus in regard of faith, so is it with vsus for all other graces. But, faith in the best beleeuer is imperfect in this life, and mixed with much doubting; and therefore all other gifts and graces which come by faith, as righteousnesse, repentance, and sanctification, are also imperfect in this life.
From this, that sanctification in this life is imperfect, we learn (for the ouerthrowing of another error of the Church of Rome) that no man can stand at Gods tribunall seate, iustified by inherent iustice or righteousnesse. For, that which wee call Sanctification, the Papists call the Iustification of a sinner; making two parts of iustification: the first, whereby a sinner of an euill man is made good; by the pardon of sinnes, and the infusion of inward righteousnesse, standing in hope and charity especially: And the second, wherby of a good man, one is made better, and more iust: and this they say, may proceede from the merite of a mans owne workes of grace; and hereby they hold a man stands righteous before God. But looke how it standes with grace in vsus in this life, so likewise shal it stand with the same graces at the last day; if they bee imperfect now, and so not able to iustifie vsus before GOD, they shall also be found imperfecte then to that purpose and effecte▪ But now they are imperfect, as hath beene shewed, and therefore cannot then stand for our righteousnesse; vnlesse we will imagine that God will then accept of an imperfect Iustice. Wherefore, their Doctrine is erroneous, & a doctrine of all terrour and desperation: for, who dare aduenture the saluation of his soule vponupon his owne righteousnesse? Wee denie not, but that God accepteth of our sanctification; yet not as the matter of our iustification vntounto life: that onelyonly is the obedience and righteousnesse of Iesus Christ, accepted of God for vsus, and made ours by faith; for, that alone is aunswerable to the rigour of the Law.
Thirdly, this also sheweth the errour of those, who hold that concupiscence or originall sinne, is not a quality, but an essence or substance liuing and subsisting by it selfe. For, here wee see a plaine difference betweene a mans body and soule, and originall sinne that compasseth them; else the holy Ghost would not bid vsus to cast off this sinne: for, that which is of the substance of man, cannot by man bee cast off. And to make this more plaine, we must knowe, that in man descending from Adam, there be three things: 1. The substance of his soule and body: 2. The powers and faculties in them both. 3. The corruption or bad disposition in those powers and faculties, whereby a man is vnconformable to the will of his Creator, and prone to that which is euill. And this third thing is it, which is here spoken of, different from mans substance and faculties; and so is not a substance in man, or mans nature corrupted, but an ill disposition therein. Fourthly, hence also wee learne, what a regenerate man doth most feele in himselfe; namely, originall sinne, the corruption of his nature: for, that hangs on fast, and hinders him in the practice of all good duties. This, Paul knew well; and therefore confesseth, that hee saw another Law in his members, rebelling against the Law of his minde, and leading him captiue vntounto the Law of sinne, which was in his members, Rom. 7.23: This caused him to leaue vndone the good which he would hauehave done; and to do the euill, which he would not doe, Verse 19. And Dauid felt the same thing when he saide; I will runne the way of thy commaundements, when thou shalt enlarge my heart. Why doth Dauid speak of the enlarging of his heart? Surely, he felt in himselfe this originall sinne, which did streicten his good affections, so as hee could not put them forth so much as hee would toward the Law of God. And when hee saith, Psal. 51.12, Stablish me oh Lord by thy free spirit; he would giuegive vsus to vnderstand, that by originall corruption hee was restrained of his Christian liberty, and hindred in all good affections, holy actions, and heauenly meditations: which causeth him to pray for liberty and freedome by the spirit. So that it is plaine, the seruant of God feeles this corruption, clogging and hindering him from all good duties.
1. This serues to admonish all secure persons, which neuer felt sinne to bee a clogge or burthen vntounto them, of their fearfull and dangerous estate. For, to eueryevery childe of God, originall corruption is a grieuous burthen. Now, conferre with a natural man, and aske him what imperfections and wants he feeles in himselfe: his answer is; he neuer was hindered by any corruption in all his life: he neuer felt doubting or want of louelove either to God or to his brethren: he feeles no pride of heart, no guile or hypocrisie, nor vaine-glory, &c. If wee take these men vponupon their words, they are Angels among men: but indeede they are blinde and ignorant, and wonderfully deceiued by Satan: for, all Gods seruants in this life doe continually bewaile the corruption of their nature, crying out against originall sinne, that it hinders them in doing the good things which they would doe; and causing them to doe that euill which they would not. These men therefore, that are neuer troubled with corruption, but (to their owne thinking) hauehave grace at will, are in a fearefull case, their mindes are still blinded, and their hearts hardned; they are dead in sin, abiding in darknesse vntounto this houre. And if they goe thus on to death, duplicate page duplicate page they shall finde that sinne will vnvizor himselfe, and then they shall knowe what sinne meanes, and finde the terrour, and feele the burthen of it when it is too late; like the foolish virgines that knew what the want of oyle meant, when the doores were shut.
Secondly, this shewes vntounto vsus, what is the state and condition of the childe of God in this life; He is not heere a Saint feeling no corruption, perfectly sanctified & freed from all sinne: but such a one as feeles the burthen of corruption, hindering him in his Christian course; vnderunder which hee sighes and groanes, labouring by all good meanes to bee disburthened, and to cast it off. It is indeede a matter of great comfort for a man to feele Gods graces in himselfe; as faith, louelove, repentance, sanctification, and such like: but no childe of GOD can alwayes or alone feele the comfort of grace; most commonly hee shall be troubled with sinne, if he be Gods childe. Now, if feeling it, hee dislike himselfe, and striue to bee eased of it, this is a sure argument of his happy estate.
Fiftly, this commaundement to cast away sinne that presseth downe, teacheth eueryevery childe of GOD to labour earnestly for the gouernment and direction of Gods spirit: for, wee hauehave within vsus originall corruption, that like an armed man besets vsus about, and hindereth vsus in euerie good thing wee take in hand. Wee must therefore pray vntounto GOD daily, that hee would guide vsus by his good spirit: for, by reason of the corruption of our nature, and the deceitfulnesse of sinne, wee shall vtterly faile, vnlesse Gods spirit gouerne vsus, both in the thoughts of our hearts, in the words of our mouthes, and the actions of our liues. This, Dauid knew well, and therefore prayeth to the Lord for his good spirit, to leade him into the Land of Righteousnesse. Psal. 143.10.
Lastly, seeing wee hauehave this corruption of nature in vsus, wee must keepe our hearts with all diligence, and set watch and ward about them. So Salomon saith: Counterguard thy heart my sonne, Prouerbs 4.23. Why doth Salomon giuegive this commandement? Surely, for special cause: for, eueryevery man while he liues on earth, is compassed about with his owne corrupt nature; which like a home-borne traytor seekes to deliuer the heart into the possession of Satan, and so to defraud God of his right. Againe, the heart is mans Treasury, from whence come all actions good and badde: now, if it bee well kept and guarded, the Lord will dwell in thy heart, and thence will proceede the issues of life: but, if it bee left open, for corruption to enter and take place; then is it made an habitation for the diuell.
If a citie were besieged about by bloody enemies, the inhabitants thereof would set watch and ward in eueryevery place, to keepe out the enemie: so, wee hauing originall sinne, as a fierce enemie compassing vsus about, for to work our destruction some way or other, must labour to hauehave our hearts guarded with a watch of grace, that our corruption may not let in Satan there to dwell, or to hauehave any abode.
But (will some say) how shall we get a watch that may thus keepe our hearts?
Answ. Wee must labour that the word of God may dwell plentifully in our hearts; and there, as the scepter of Christ, to be held vp by the grace of faith, ruling our wills and affections, & bringing into subiection eueryevery thoght, to the obedience of Christ. In such a heart Christ dwells, who is stronger than Satan: and, here can neither corruption set open the doore to Satan, nor Satan enter, but all things are in safetie. Also, the actions that proceede hence, shall be the issues of life, beeing holy and pleasing vntounto God.
And thus much of the second point.
The third duty to bee performed for our continuance in the faith, is this: Wee must runne with patience the race that is set before vsus. In these words the holy Ghost borroweth a comparison from the games of men that did runne a race: and thus we may conceiue it▪ The race that the Holy Ghost propounds vsus to runne, is the race of Christian Religion: the parties that must runne in this race, are all Christians, men or women, high or lowe; not one excepted: the price and crowne for which we runne, is euerlasting glory: the iudge of the runners is the Lord himselfe, who hath appointed this race vntounto eueryevery Christian in this life; who also, will giuegive the reward to eueryevery one that runneth well.
In this comparison, wee may obserue many good instructions: First, in that Christian religion is compared to a race; We are taught, that eueryevery one that professeth religion must goe forward therein, growing in knowledge, faith, piety, and in eueryevery grace of God. He that runnes a bodily race, must neither stand still, nor goe backward (for, then then he shall neuer get the price) but, still goe forward to the race ende: So must eueryevery Christian goe forward in grace, following hard towards the marke, for the price of the high calling of God. If wee care not for eternall life, then we may take our ease, and let grace alone; but, if wee tender our owne saluation, wee must goe on in the graces of religion, as a runner doth goe forward in his race. This beeing wel obserued, would rowze vp our drowzie Christians, that make no progresse in religion.
Secondly, this resemblance of Christianity to a race, teacheth vsus al to striue to go one before another in knowledge, faith, and holy obedience: thus runners doe, that run a bodily race. Also in the world, the manner of men is, to labour and striue to goe one before another in riches, preferment, in fine apparell, and in all bodily delights: now, shall men striue to bee first in these transitory things, and shall wee neglect our duty about these spirituall graces? wherein, the more we excell, the more acceptable wee are to God, and shall bee more glorious in the world to come.
Thirdly, seeing Christianity is a race, wee must remember to be constant therein, till we come to the ende of our faith; euen the saluation of our soules. It hath beene the manner of our people, to turne in religion with the State and Time; and yet, to this day many thousands come to our assemblies, that would turne to Popery, if that abhomination should be set vp againe: for (say they) It was a merry world, when that religion was vp. But, this is not the property of good runners: If wee would hauehave the crowne of life, we must hold true religion constantly vntounto the death.
Lastly, like good runners we must minde our way▪ and hauehave our hearts set vponupon the ende of our race; which is, euerlasting life. Each ordinary traueller, is very inquisitiue of his way, and all his care is to goe the neerest way he can to his iourneys ende. Behold, wee are trauellers, and our iourney is to heauen; we must therefore endeauour to goe the straightest way we can, to come to life euerlasting: neither must we make delaies in this way, but vse all helpes to further vsus herein; for, the matter is of great importance whereabout we goe.
Here some will say, We like this well; but, true religion hath alwaies many enemies, and fewe hearty friends: besides, if a man run this way, hee must runne alone, and suffer also many crosses and reproaches. Answ. This is most true: and therefore the holy Ghost addeth; That wee must runne this race with patience: We must not be discouraged because of these crosses and afflictiōs; but labour with patience to beare that part of affliction, what euer it bee, that shall light vponupon vsus in our iourney. This is Christs counsell to his Disciples, Luke 21.19. Possesse your soules in patience: as if hee should say, If you would saue your soules, you must labour to beare all crosses that fall on you, with patience. In the parable, Luk. 8.15, They that receiue the seed in good ground, are they, which with an honest and good heart heare the word, and keepe it, and bring forth fruite. But how? with patience. EueryEvery one that heares Gods word, & makes conscience thereof, shall hauehave enemies to scoffe, and mock, and to afflict him; which the diuell sets a-worke, to hinder the growth of the word in his heart: but, must he therefore cease to bring forth fruite? no, hee must bring forth fruite with patience. And so must we doe in the race of true religion: for, crosses, afflictions, and mockings will come; but these stormes must not turne vsus backe: nay, the more they beate vponupon vsus, the more must we arme our selues with patience, by which wee shall be able to beare them all. And thus much for this third duty; as also of the exhortation vntounto Constancie in the faith, after the example of all these godly Fathers.
FINIS.
The Printers Aduertisement.
CHristian Readers, in most part of these printed Books, yee shall finde the faults heereunder set downe, already amended to your hands: onelyonly, in some fewe of the Copies (wherein they past vsus, vnespied) they had neede to be corrected with your Penne: viz.
Page 160, line 20, sinne for sonne: p: 358, line 24, they iolly for the iolly: p. 359, line 30, Ismael for Israel.
And in all the Copies, there is a vvrong Title escaped in the Page 384, viz. Moses faith, for Moses Parents faith.
End of the text · William Perkins, A Cloud of Faithful Witnesses (1607)