A Cloud of Faithful Witnesses, Commentary 2 · Section
The second is of Henoch: in these words;2. Example, Henoch. By faith Henoch was translated, that he should not see death,Verse 5. neither was he found, for God tooke him away: for, before he was translated, he was reported of that hee had pleased God, &c.
THe second example of faith, is taken also out of the old world, before the floud; and it is of Henoch the seauenth from Adam: to whom, strange and miraculous things befell, by reason of his faith.
Let the meaning of the words be first examined.
By Faith.
That is, by his confidence in the Messias or his sauing faith, he was taken away.
Taken away:
That is, from earth to heauen, not by an ordinary worke, but miraculously; as is euident by the next words, That he should not see death.
That is, that he should not feele death, nor any dissolution of soule and body: and therefore his taking away was miraculous. For, to be taken away by death is an ordinarie worke: but to be taken away, and yet not die, that is miraculous and extraordinary: and such was Henochs.
So then the substance of these words is thus much; Henoch hauing this grace from God, to beleeue stedfastly in the Messias to come, was likewise honoured with this high prerogatiue, To be taken into heauen, without tasting of death, & further was taken away to the end that he might not die. Thus we hauehave the meaning.
Now concerning this translation of Henochs: there are two opinions.
Some thinke hee was translated in soule onelyonly, and not in body: and they say he died in the translation, so as his soule onelyonly was taken vp into heauen, and his body slept in the earth. Though this appeares false at the first sight, yet let vsus see their reasons, and what they can say for themselues.
Their first reason is this; No mortall body vnglorified can enter into heauen: but there is no mention of his glorification: therefore his body could not come in heauen.
Answer. It is certaine it was glorified ere it came in heauen. If they reply, it is not mentioned: I answere it followeth not, that therefore it was not: for eueryevery circumstance of eueryevery action is not mentioned. For, many circumstances of actions must necessarily be supposed, & such a one was this. Againe, the glorification of his body is here plainly enough implied where it is said he was translated, that he should not see death. Now, if his body sawe not death, it was made immortall, which is a speciall part of glorification.
Their second reason. Christ was the first that euer entred into heauen both in body and soule▪ and for proofe thereof, they bring S. Paul, where he saith,1. Cor. 15.20. Christ is the first fruits of them that sleepe.
Answer. True indeede of them that sleepe, that is, of all that die; for Christ entred into heauen both in body & soule, first of all them: but Henoch neuer died; as the Text here auoucheth: therefore that place hinders not, but Henoch might be in heauen in his body, before Christs humane flesh ascended thither.
Thirdly, they argue out of Saint Iohn: No man hath ascended into heauen, but he that descended; the sonne of man, which is in heauen. But say they, this sonne of man is not Henoch, but Christ: therefore none but Christ ascended bodily into heauen.
Answer. That place is not meant of corporall ascending, but of vnderstanding mysticall and heauenly things: no man ascendeth to the full knowledge of heauenly Misteries, but Christ alone, who descended from heauen from the bosome of his Father.
And thus we see, this opinion hath no strength of Argument to rest vponupon: but wee may safely hold (notwithstanding any thing that can be said against it) that Henoch was translated both in body and soule. And if any man yet doubt, how he could be takē vp in body before he was glorified; Wee are to know, though he died not, yet his body was changed, as those men shall be,1. Cor. 15.20. which shall be found aliue at the last day.
The second opinion is, that Henoch was taken vp in soule and body into Paradise (some say, the heauenly, but the most the earthly Paradise) and there liues in his mortall and corruptible body, and must afore the last day come againe in his body with Elias, and fight against Antichrist: and when by their doctrine they hauehave ouercome him, hee shall by violence kill them, and so they shall duplicate page duplicate page die Martyrs: And this is the generall receiued opinion of the most Papists. But it is a meere conceit, and a dreame, and there is no ground for it: but, good argument against it.
For first, as for the Earthly Paradise, it was defaced by the flood; nor doe we read that euer man was in it but Adam. And some of their owne fables tell vsus that Seth went to the gates of Paradise, when his father Adam was sicke, to get some Physicke out of Paradise for his father, but hee could not get in: Nor doe we finde any mention of it afterwards. So that it is likely in all reason, that it was defaced by the vniuersall flood.
And if they meane, he was translated into the Heauenly Paradise; I answer, thither can no vncleane thing come: but a mortall body is vncleane: and themselues say, hee was taken away in his mortall body, and in it shal come againe and die. Therefore Henoch hauing a mortall and vnglorified bodie, cannot be in the highest heauens; into which nothing can enter which is not glorified and made immortall.
If they alleadge Ecclesiasticus 44.16. Enoch pleased God and was translated into Paradise, &c.
I answer, we neede not call in question the authoritie of the booke, nor answer that it is not in the Canon of faith. For the text is corrupted wilfully by some that shewed thē selues in the Latine too bold with the text, both there and elsewhere: for in the Greeke originall, there is no such matter as Paradise, but the words are these: Enoch pleased God, and was translated for an example of repentance to the generations. And thus we see, this opinion is eueryevery way erroneous, and hath no shadow of reason in it, nor for it.
Seeing therefore both these opinions are to bee refused, let vsus in few words set downe the true and Orthodoxall iudgement of the Church, out of the Scriptures in the olde and new testament. And it is this: That this holy man, by Gods special fauour to him, was assumed into heauen both body and soule; his soule beeing perfectly sanctified, and his body glorified in the instant of his translation: and there he remaineth in glory, expecting the generall resurrection, and the full glorification of all Gods elect.
Out of this translation of Henoch, we may learne:
First, that there is a life euerlasting prepared of God for his children, wherein they shall liue for euer both in soule & body; for hereof hath God giuen vsus most euident testimonies, both here in Enoch, and afterward in Elias: Elias a Iew,2. Kings. Enoch none: Enoch in the first world, Elias in the second: Enoch before the flood, Elias after: Enoch vncircumcised, Elias circumcised: Enoch married, Elias vnmarried: and both were assumed into heauen in soule and body, and are there to this day, and tarry for vsus till the ende of the world; assuring vsus that our soules liue for euer: & that our bodies, thogh they die, shall rise againe to life. Here therefore wee hauehave a notable ground for that last (but not the least) article of our faith, where we professe to belieue life euerlasting.
Secondly, in this example we learne, that God is not tied to the order of Nature. The order which God established & set downe concerning all men after Adams fall is this: Dust thou art, and to dust shalt thou returne. Genes. 3.19.By vertue of this decree, all men are to die, as sure as they once liue; and when that time appointed by God is come, all the world cannot saue one man, but accordingly die he must. But here notwithstanding we see, God that tied man to this order, is not tied himselfe. Enoch and Elias are exempted, they die not, their bodies neuer turned to dust; such is the power of God ouer the order of Nature, in all naturall actions.
Thirdly, whereas the Papists holde, that all the Fathers who died before Christ, were in Limbus (a place out of heauen) and came not in heauen till Christ fetcht them thence, and carried them with him at his ascension; Here wee learne it is most false & forged. For here we see, Henoch, and afterwards Elias were in heauen both in body and soule, many hundred yeares before Christs Incarnation: whereby (as also by many other euidences that might be brought) it is apparant, that Limbus Patrum is nothing but a deuise of that hereticall Church of Rome.
Hitherto hath the holy Ghost auouched the translation of Henoch. Now hee proueth substantially, that he was taken away.
Neither was hee found, for God had taken him away.
And for his proofe, he first laieth downe his ground: then he thereupon frameth his argument, consisting of diuers degrees of demonstration.
The ground is, the plaine and euident testimonie of the old Testament in Genesis; where the words are these: Henoch was not found, Gen. 5.24.or not seene, for God tooke him away. Against this ground, being the very wordes of the olde Testament, no man can take exception. And heere in a word, let vsus all marke the high and soueraigne authoritie of Gods word, which euen the holy Ghost himselfe vouchsafeth to alledge for the confirmation of his owne words. It had beene sufficient that the holy Ghost here affirmed Enoch to be taken away: but we see he proues it out of the old Testament, so also did the Apostles and Christ himselfe all their doctrine.
Let this teach all men to giuegive due reuerence to the holy Scriptures: let teachers alledge them; let hearers receiue them farre aboue all humane testimonies, seeing the holy Ghost himself vouchsafeth to confirme his owne words, by the authority thereof.
Secondly, hauing laide this ground, the holy Ghost frames his argument, to proue that Henoch was taken away by faith: and it consisteth of many degrees of euidence.
For before he was taken away, he was reported of that he had pleased God.
Verse 6:But without faith, it is impossible to please God.
The degrees of the argument are these;
1. God himselfe tooke Henoch away.
2. Before he was taken away, he pleased God.
3. But without faith no man can please God.
Therefore Henoch by faith was taken away.
The first degree, That Henoch was taken away, and was not found any more in this world, hath beene sufficiently spoken of already.
The second degree is, that afore hee was taken away, hee pleased God: which is not barely affirmed, but it is further added, that hee was reported of, or he receiued testimonie, Genes. 5.22.that he pleased God.
Now, this report or testimonie is taken out of the storie of Genesis, where it is affirmed of Enoch, that hee walked with God: which walking with God, is an assured testimonie that hee pleased God;Amos 3.3. for (as the Prophet Amos saith) Can two walke together vnlesse they be agreed: therefore in as much as Henoch walked with God, it is proofe sufficient, that hee pleased God: and because hee pleased God, therefore God tooke him away. So that here are two distinct points in this second degree; First, that Henoch pleased God: Secondly, that there is a report or a testimonie giuen of him, that hee did please God.
In the first, let vsus obserue three speciall points of instruction.
First, in that Henoch, before hee was taken away, pleased God: let vsus learne, that whosoeuer lookes to hauehave his soule translated into heauen at his death, and both body & soule at the resurrection; must before hand in this life learne to please God: they must seeke to please God, not when the time of the translation is come; but before, as here it is saide Henoch did.
If any man demaund, How shall I please God? My answere is this; Adam pleased GOD by keeping the Lawe: but now that is past, that power is lost: wee must nowe please God by direction from the Gospell; namely, by faith in Christ and true repentance, together with a holy life (which must necessarilie accompanie true faith and repentance) thus God is pleased. And this must we not deferre till our death; but doe it in our liues: nor can we looke to be inheritours of the kingdome of glory as now Henoch is: vnlesse before hand wee be in the kingdome of grace, by pleasing God as Henoch did. It is lamentable, to see men not care for saluation til death, and then they begin to please God: but alas, God will not be so pleased. They begin to learne how to please God, when they hauehave so long displeased him, as there is then feare they can neuer please him: but that man liueth and dieth with comfort, of whom it may be said as here of Henoch, before hee was taken away hee pleased God.
Againe, whereas hee came not in heauen till hee pleased God; this discouers the madnesse of sinfull men, who will looke for heauen, and yet will leaue no sinne, but flatter themselues therein. But, let all impenitent men here take knowledge that they come not in heauen till they please God: let them therefore cease pleasing themselues and their corruptions, by liuing in sinne, and learne to please God by a holy life.
And further: In this point marke how nothing brought Henoch to heauen, but his pleasing of God. Hee was rich, for hee was one of the greatest on the earth: hee was royallie descended, for hee was the seauenth from Adam in the blessed line: hee was learned, for hee had the sixe first Patriarkes to teach him, sixe such Tutors as neuer man had: and it is likely hee had a comely, strong, and actiue body. But see, all these brought him not to heauen: no, he pleased God. and was therefore taken away.
Let this teach vsus not to rest in wealth, beauty, strength, honour, humane learning, nor all these put together without the feare of God: for some of them may please thy selfe, and some may please other men; but God must bee pleased afore thou come in heauen, if thou wert as good as Henoch. Therefore vntounto all thy outward blessings adde this, To please God by faith and repentance. Then as thy pleasing of men may make thee happy in this world: so thy pleasing of God, shall translate thee from earth to heauen.
Thus wee see, Henoch before hee was translated pleased God.
Secondly, as hee pleased God, and else could not hauehave beene translated; so it is added, hee was so reported of, or there was such a testimonie of him. That proofe or testimonie is here concealed; but it is recorded in the storie of Genesis, where it is said Henoch walked with God: which, as we heard before, was an assured testimonie that God was well pleased with him.
But what is this, hee walked with God: how can a man …e saide to walke with God? The meaning is, That Henoch liued a godly, righteous, and innocent life in this world: …or to liue in holinesse and righteousnesse, is to walke with God. And further, his heart was possessed of two perswasions or resolutions, which were the inducements drawing him to this holy life:
First, that hee was alwayes in Gods presence, and that God is alwayes readie to dispose of all thinges to his good.
Againe, that God did see, trie, and discerne all his wordes and deedes, yea his cogitations and thoughts, and the whole course of his life. These were the holy resolutions of Henoch, and these made him lead a holy life.
This lesson is worth learning, and this example worthy to be followed of vsus all: our dutie is with Henoch, to walke with God in this life if wee purpose to liue with God in heauen: and wee walke with God by leading holy and vnblameable liues, in holinesse towards God, and righteousnesse towards man. But if wee thinke this hard to doe, wee must labour to be resolued on these grounds: First, that God and his prouidence is euer present with vsus, to dispose of vsus alwaies to his glory, and of all other things to our good.
Secondly, that as wee are in Gods presence; so God seeth vsus, and all our thoughts, words and workes, b…rgaines and dealings, and will iudge them all.
When these two perswasions possesse our hearts, it cannot be, but wee shall liue godly, and feare to offend God: for, as a childe is dutifull and obedient in his Fathers presence; so when a man is perswaded, he is in Gods presence, it cannot but make him dutifull. When a man is perswaded that God seeth him, hee will take heede what he doth; and that God heareth him, hee will temper his tongue; and that God beholdeth all his dealings in the world, hee will take heede how hee borroweth, lendeth, buieth, or selleth, and what hee doth in all his actions: and the very cause of all carelesnesse in these and all other duties in the world, is, because men are perswaded God seeth them not.
To vrge vsus therefore to this excellent dutie; we hauehave, First, Gods Commaundement: Walke before mee and be vpright (saith God) to Abraham, Gen. 17.1.and in him to all the children of his faith.
Againe, wee hauehave the examples of Gods children, who are renowned for the obedience of this Commaundement; Henoch here, after him Abraham, and after him Dauid, who testifieth of himselfe, I will walke before God in the land of the liuing.Psal. 116.9.
Thirdly, as it is both commaunded by precept, and practiced by exsample: so the proofe of it is most comfortable to all that practice it; for it will make them prosper in all they goe about. For, as hee that is alwaies in the Kings presence and companie, cannot but bee in his fauour, and therefore cannot but succeede well in all his affaires: so hee that walkes with God, cannot but prosper in whatsoeuer hee sets his heart and hand vntounto. Blessed Abraham found this most true, when he assured his seruant whom he sent to prouide Isaac a wife, in a long, and doubtfull, and dangerous iourney; The Lord, before whom I walke, will send his Angell with thee, and prosper thy iourney: Genes. 24.40.and euen so may eueryevery child of God say with confidence: The Lord, before whom I walke, will send his Angell with mee, and prosper mee in my proceedings.
Fourthly, this walking with God is a good meanes to make a man beare the crosse with patience: For if hee be perswaded that God seeth how wrongfully he is persecuted or oppressed, and that Gods prouidence is alwayes present, so as no affliction can com vntounto him, but by his appointment: and againe, that his prouidence disposeth of all things to his good, how can he but receiue with patience that portion of afflictions which God shall lay vponupon him? For as hee that walkes with the King, who dare offer him wrong? so he that walkes with God, what euill can touch him? This is Iosephs argument to his brethren, when they were discomforted, and feared he would punish them after their Fathers death: Feare not (saith he) for am not I vnderunder God? as though he had said, Doe not I walke in Gods presence?Genes. 50.20. and acknowledge my selfe vnderunder his power? and that God, when you thought euill against me, disposed it to good: where the ground of Iosephs reason is, that he walking with God, his affliction turned to his good.
Lastly, this is a meanes to bring a man to make conscience of all sinne, in thought, word, and deede, and in all his dealings, when he perswades himselfe to walke in the presence of God.
When Ioseph was allured to sinne by his Mistresse, his answere was, How shall I commit this great wickednesse, and so sin against God? The bridle that restrained him,Genes. 39.9. was the feare of that God in whose presence he walked: And because hee walked with God, he would not walke with her in her wicked way: and because he kept a holy company with God, therefore he would not keepe her company, nor be allured by her temptations.
So then seeing this way of walking with God, is eueryevery way so excellent and so profitable, let vsus learne it not in iudgement and knowledge onelyonly, to be able to talke of it (which is soone learned): but in conscience and practice (as dutifull children doe before their parents, so) let vsus in a heauenly awe & a child-like reuerence walke before God, labouring for a true perswasion of his presence and prouidence, to be alwayes ouer vsus and our whole liues. The want hereof is the cause of all sinne: And if we doe thus walke with God, and so please him, as Henoch here did, then shall wee be sure (though not after the same manner that Henoch was, yet) in soule first, and afterwards in soule & body both, to be translated into eternall life. But if we will not walke this way with Henoch in this life, let vsus neuer looke to liue in heauen with him; but assure our selues, that as the way of holinesse is the way to glory, so the way of wickednesse is the way to eternall perdition. And thus much of the second degree.
But without faith it is impossible to please God.
These words containe the third degree, or the third part of the reason. And this degree consists of a generall Maxime or Canon of Diuinitie: and the holy Ghost first layeth it downe; and then, because it is one of the waightiest principles in religion, he proueth it substantially, in the words following. In the Canon it selfe let vsus first examine the meaning, and then vnfold the manifold vse of it.
Without faith.
By faith, is meant here the same faith as afore: namely, true sauing faith in the Messias. And without this sauing faith, It is impossible to please God.
Impossible how? not in regard of the absolute, infinite, and indeterminable power of God, which hath no limits, but his owne will: but in regard of that order of the causes and meanes of saluation set downe by God in his word: which is this;
1. Man by sinne hath displeased God.
2. God must be pleased againe, else a man cannot be saued.
3. He that will please God, must please him in Christ the Mediator, else he cannot: therefore he that wil please God, and be saued, must needes beleeue in Christ. And thus by this order it is impossible. We denie not, but in regard of Gods absolute power, hee could saue a man without faith; as hee can lighten the world without the sunne. But as (if he keepe that order of nature, which his owne wisedome hath appointed) it is impossible to giuegive light to the world without the sunne: so (if he keepe that order for saluation, which his own Iustice hath appointed) it is impossible to please God without faith in Christ. So then the meaning is laide downe: and now appeares the strength and force of the holy Ghosts argument;
Hee, that will be saued and come to heauen, must first please God: But without faith it is impossible to please God. Therefore without faith no man can be saued nor come in heauen: and by consequent, therefore Henoch being taken into heauen, must needes be taken away by faith.
Now the vse of this Canon, rightly vnderstood, is manifold and of great profit.
First, here wee learne that faith is simply and absolutely necessarie to saluation, and most necessary of all other giftes and graces of God whatsoeuer. And though many be required, yet amongst all holy graces this is the principall, and more necessarie in some respects, then any other. For howsoeuer hope, and louelove, and zeale, and many other graces of God are required, to make the state of a Christian complete; and though they all hauehave their seuerall commendations in the word: Yet, of none of them all is it saide in the whole Scripture, as it is heere said of faith, that without it, it is impossible to please God: And no meruaile, for it is the roote and ground of all other graces, and giues them their life and being: for therefore doth a man feare God, therefore doth he louelove God, therefore is he zealous for Gods glory, because hee beleeueth that God loueth him in Christ the redeemer.
Now then if faith be thus necessary, then it followeth that those that liue in ignorance, and so hauehave no sound faith, but a foolish presumption, are in a miserable case: for how-euer they may flatter themselues with conceites of their deuotions, and good meanings, and good intents; it is faith, with which they must please God, and nothing can without it. It stands them therefore in hand to lay-off ignorance and presumption, and labour for a sound and sauing faith, and that will bring them to the fauour of God.
And againe, as for such as hauehave receiued grace to beleeue, seeing faith is of such necessitie, and that they hauing faith must needes hauehave knowledge, they therefore must looke and examine by their knowledge, whether their faith be a sound faith or no: for herein many that hauehave knowledge deceiue themselues, and thinke they hauehave true faith when they hauehave not. Now if any man would knowe whether his faith be sound, and sauing, or no; It is knowne by this. If it purifie the heart: for so saith S. Peter, That God by faith did purifie the hearts of the profane and filthy Gentiles. Acts. 15.9.If then thy faith doe not purifie thy heart, and cleanse thy life, and cause thee to abound in good workes, it is no sound nor sauing faith, it is but a generall faith, it is but an historicall knowledge, and cannot saue the soule: hee therefore that, vponupon examination of his heart and life, findeth his faith to be such, let him not content himselfe, but turne his generall faith into a sauing faith, which in this world will purifie his heart, and at the last day will saue his soule. And this must eueryevery man the rather doe, because what knowledge, or what other gifts of God soeuer any many hath, without faith in Christ all are nothing: for it is faith that seasoneth them all, and makes both them and the person himselfe to please God.
Secondly, if it be impossible without faith to please God, then here wee see the fond and foolish hypocrisie of the world, who will please God by other meanes: some thinke if they be glorious in the world, either for their wealth, or their wit, or their honour, or their authority, or their learning, they presently bring themselues into a fooles Paradise; and because the world makes account of them, and they please themselues, therefore they thinke it certaine, they must needes please God. But alas, though all the world admire them, and they be neuer so farre in louelove with themselues, He that sits in heauen, laugheth them to scorne. For,Psal. 2. not all the pompe and glory, nor all the millions and mountaines of gold in the world, can please the Lord for one of the least of their many thousand sinnes, wherewith they hauehave prouoked him. Let these men aske Nabuchadnezzer if his pompous pride: or Achitophel if his actiue head, and crafty wit: or Absalom if his golden lockes: or Iezabell if her painted face and courtly attire: or Naball if his flockes of sheepe: or the Philosophers, if their naturall learning: if all of these, or any of these did euer please God: Nay alas, they all hauehave found and felt, that without faith it is impossible to please God.
Thirdly, it is the opinion not of the Turke alone in his Alcaron, but of many other as ill, that eueryevery man shall be saued by his owne religion, if he be deuout therein; be hee Turke, Iewe, or Christian, Papist or Protestant. But this is a ground and rule of Atheisme, and appeares here to be most false; for, no saluation without pleasing of God, and without faith it is impossible to please God: therfore no religion can saue a man, but that which teacheth a man rightly to beleeue in Christ, and consequently to please God. But eueryevery religion teacheth not to beleeue in Christ, some not at all; and some not aright, and therefore it is impossible for such a religion to saue a man. Againe, be a man what hee can be, vnlesse he be within the couenant of grace, he cannot be saued: But hee cannot be within the couenant, but by faith: therefore no man can bee saued by any meanes, but by true faith; nor in any religion, but that which teacheth true faith.
Here therefore not onelyonly Turkes and Iewes are excluded: but this also sheweth many Papists, and many carnall Gospellers in our Church, how short they come of that religion which must saue their soules. For this is the conceite of the most men, that if they doe some good workes, which carie a faire shew to the world, as liberality to learning, or charity to the poore; straight they thinke they hauehave leaue to liue as they list, and God is bound to forgiue their sinnes, and to giuegive them heauen: and this they imagine, though they knowe not what it is to beleeue in Christ, or to repent of their sinnes. One of this religion came to the Prophet Micha in his dayes, and asked him this question (vttring that plainely which all such men thinke in their hearts) Wherewithall shall I come before the Lord, Micha. 6.7.8.and bowe my selfe before the high God? shall I come before him with thousands of Rams, and tenne thousand riuers of oile? (Hee makes the question, and would faine make answere himselfe: nay, hee goeth further, and offers more) Shall I giuegive my first borne for my transgression, and the fruite of my body for the sinne of my soule? But the Prophet answers him, shewing him his follie, and how little God regards such workes without a contrite heart; Hee hath shewed thee O man what is good, and what the Lord requireth of thee: Surely to doe iustly, to louelove merciemercy, to humble thy selfe, and walke with thy God. Marke how that answere fits this example of Henoch. Hee pleased God, he walked with God, and was taken away: So, answereth the Prophet, if thou wouldest please thy God, and come to heauen by his fauour; neuer stand vponupon thousands of Rams, and Riuers of oile, vponupon thy gay and glorious workes: but humble thy selfe and walke with thy God. No walking with God (saith Micha) no pleasing of God: what is it but all one, as if hee had said, Without faith it is impossible to please God? Here then is no disallowance of good workes, but of workes without faith and true repentance: which though they be neuer so faire and flourishing; yet is it impossible, that without faith they should please God.
Hereby it is also manifest, that all the vertues of the heathen, and the workes of such men as either knowe not Christ: or, knowing him, acknowledge him not their onelyonly Sauiour: or, acknowledging him, doe not truely beleeue in him with such a faith as purifieth their hearts; are nothing else, but as the Fathers called them splendida peccata, gilded and glittering drosse, and beautifull deformities. And how-euer this seemes harsh, yet it must needes bee true; seeing without faith it is impossible to please God.
And here also the vanity of some Popish Writers appeares, who presumptuously make some Philosophers Saints: whereas they should first hauehave shewed that they beleeued in Christ; and then wee would beleeue and teach it as willingly as they: but else, if they had had all the learning, and all the morall vertues in the world; this must stand for a truth, Without faith it is impossible to please God.
Lastly, here wee learne, that the word of God registred in the holy Scriptures, doth containe in it sufficient direction for all the actions and duties of a mans life: for without faith no man can please God. And if no man, then no mans actions can please God which are not of faith: for whatsoeuer is not of faith, is sinne, Romanes, Chapter 14. verse 23.
If therefore mens actions must proceede from faith, then consequently must they hauehave their ground & warrant from the word: for faith and the word are relatiues, and the one dependes vponupon the other; No faith, no word to bind: no word, no faith to beleeue. But all actions that please God, must bee done in faith; therefore all actions that please God, hauehave some ground and direction in the word duplicate page duplicate page of God, without which word of God there can be no faith. And this is true, not onelyonly in holy actions, but euen in the common actions of mens liues and lawfull callings. This is a principle, which we must firmely beleeue and receiue. And beside this argument here, It is also proued by the euident testimonies of the holy Ghost.2. Timoth. 3.16.17. S. Paul to Timothie; All Scripture is giuen by inspiration of God, and is profitable to teach, improue, correct, and instruct in righteousnesse, that the man of God may be absolute, and made perfect vntounto all good workes. How can the sufficiencie of Scripture be more sufficiently in words expressed? Againe, EueryEvery creature and ordinance of God, 1. Timoth. 4.4.5.is good, &c. For it is sanctified by the word of God and prayer. Now if the Scripture make a Christian perfect in all good workes, how can it be, but it giues him sufficient directions for all his workes? And if eueryevery action be sanctified by the word; how can that be, but the word hath warranty and direction for eueryevery action and duty, which may fall out in the course of a Christian life? And vponupon these grounds wee hauehave good reason to be resolued of this truth.
But now if any man aske how this can be, for the Scriptures were written long agoe, and the stories are of particular men, nations, and times, and the Commaundements are knowne to be but tenne; how then can the Scriptures yeeld sufficient directions, for eueryevery mans particular actions? I answer, the Scripture giues directions for all actions 2. wayes. Either by Rules, or by Examples: Rules are of two sorts, Generall or particular. Particular rules for particular callings are many: for Kings they must reade Gods booke, and not hauehave many wiues, Deut. 17.17, 18.19. Psal. 2.nor gather too much siluer and gold: They must be wise and learned: and kisse the sonne of God Christ Iesus, and many other: for Ministers they must be apt to teach, watching, sober, not young schollers, and many other: and so consequently the most of the callings that are in the common wealth,1. Timoth. 3.2, &c. hauehave their particular directions in plaine rules.
Exodus 20.Generall rules are first the tenne Commaundements, which are directions for all sorts and callings of men in all times, what to be done, what not to be done in all actions towards God and men: and besides, in the new Testament there are some fewe rules which are generall directions for all men in all ages: As, Whatsoeuer you would that men should doe to you, doe you the same vntounto them. Againe,Math. 7.12. Whether you eate or drinke, or whatsoeuer you doe, doe all to the glory of God. 1. Cor▪ 10.31.Againe, Let all things be done to edification, and without offence of thy brother. Againe, Let all your workes be done in louelove. 1. Cor. 14.26.Lastly, Let no man seeke his owne (alone) but eueryevery man anothers wealth. Now there is no action in the world,1. Cor. 10.24. nor any duty to be done of a Christian mā, be he a publike or priuate person, be it a publike or a priuate action, be it towards God or man; but if he hauehave not a particular direction, yet it falls within the compasse of some of these rules: and by the tenour of some of these, hee may frame his worke in such manner, as shall be pleasing to God, and comfortable to himselfe.
Secondly, besides rules there are Examples, which are speciall directions: and they are either of God or good men. Extraordinarie examples of God, namely such as hee did in extraordinarie times, or vponupon extraordinarie occasions, they concerne vsus not: for these hee did by the power and prerogatiue of the Godhead: as, bidding of Abraham sacrifice his sonne, bidding the Israelites spoile the Egyptians, Gen. 22.and such like.Exod. 11.2. But the ordinarie workes of Gods wisedome in his creatures, of his iustice towards sinners, of his merciemercy towards his children, of his care and prouidence towards all, are excellent rules of direction for vsus. Hence wee hauehave these rules: Be ye holy for I am holy: Be ye mercifull as your Father in heauen is mercifull, Luke 6.36.
So for the actions of Christ, who was God and man: the miraculous actions of his power, which argued his God…ead, as his walking vponupon the water, and such like, are no directions for vsus. Nor againe, his actions and workes …lone as hee was Mediator, as his fasting fourtie dayes, his passion and his merits, these are no directions for vsus to do the like: But, as the first giuegive vsus instruction; So these procure vsus iustification.
But the third sort of his actions done by him as a man, or as a Iew borne, they are both our instruction and imitation, and they are good directions for our actions: as, his obedience, his zeale, his patience, his humility, and all other vertues: Concerning all which he saith himselfe to vsus, Learne of me, Math. 11.29.for I am humble and lowely. And againe, when he had washed his Apostles feete, he bad them learne of him to louelove one another: Iohn. 13.13.14, 15.For (saith he) I hauehave giuen you example that you should do euen as I hauehave done to you. These his examples are rules of direction to all men in the like case.
Now as for the examples of men, as the examples of wicked men are eueryevery way to be eschewed, so good mens are to be followed: for, whatsoeuer is written, is written for our learning, Rom. 15.4. And for them we are to know that their examples or actions, contrary to the word, are therefore to be auoided, because they be contrary: as, Noahs drunkennesse, Lots Incest, Dauids Adultery, and many other his infirmities, and such like. Such as are directly agreeable with the word of God, are to be embraced and receiued as directions for our liues, not for their owne sake, but because they are agreeable to the word. But as for such as are neither commaunded nor forbidden; and being done, were neither allowed nor disallowed: these being done by godly men, and such who for their faith were approued of God, and against which no exception can be taken in the word, they be as rules and directions for vsus in the like cases. Now there is no action that can fall out in the life of a Christian man, for which he hath not out of the Scripture either a rule generall or particular, or else some example to follow, which is as good as a rule vntounto him. And thus wee see how the Scripture affoords directions for all our actions. In the demonstration whereof, we hauehave stoode the longer, because it is a principle of great moment. The vse hereof is double. First, we must therefore in all the actions of our liues and callings, take consultation with the word of God: and for our direction therein, wee must search for either generall or particular rules, or at least for examples of godly mē in like cases. And without the warrant and direction of some of these, wee are by no meanes to enter into any thing, or to do any work. If we doe, then we cannot cleare our selues from sinne in so doing: for we sinne, because we please not God in doing that action: we please not God, because we hauehave no faith for the doing of it: we hauehave no faith, because we hauehave no warrant nor ground in the word for it. Therefore what-euer a man presumeth to do without some warrant in the word for his direction, he sinneth in so doing.
Secondly, …ere Ministers must learne their duty: for if no action can possibly please God, that is done without faith, nor can be done in faith without warrant from the word, then must they be Gods mouth vntounto the people, to be able to tell them what is lawfull, what is vnlawfull by the word; that so their people may performe their actions in faith, and consequently please God.
Now hauing laid downe this Rule; because it is a principle of so great moment, the holy Ghost in the next words proceedes to the proofe of it.
For he, that commeth to God, must beleeue that God is, and that he is a rewarder of them that seeke him.
These words are a proofe of the former rule, and the reason stands thus:
He that commeth to God, must needes beleeue: But He that pleaseth God, commeth to God. Therefore Hee that pleaseth God, must needes beleeue: and so, without faith it is impossible to please God.
He that commeth to God
To come to God in the Scriptures, but especially in this Example, is to labour to hauehave fellowship with God in Christ: as is manifest in three places more. In the fourth Chapter, wee are bid to goe boldly to the throne of grace: Heb. 4.16. & 7.25. & 10.22.and in the seauenth, Christ is said to be able perfectly to saue th…m that come vntounto God by him. And in the tenth, we are called to draw neere with a true heart in assurance of faith. Out of all which places it appeares, that to come to God, is to hauehave fellowship with God by Christ. And the reason why that phrase is so often vsed to the Hebrewes, is, for that many of them hauing receiued the profession of Christ, afterward forsooke him againe, and fell from his religion, and by renouncing Christ, fell away from God. Therefore hee exhorteth them to take heede least there be in any of them an euill heart, and vnfaithfull to depart from the liuing God, Chap. 3.12. Now, by the contrary, I… to renounce Christ be to fall or goe away from God; then we may gather, that to come to God, is to cleaue to Christ, and to God by Christ. So then the meaning is, He that will hauehave any fellowship with God in Christ, He must beleeue.
What must He beleeue? Two things;
1. That God is. 2. That he is a rewarder of them that seeke him.
He must first beleeue that God is.
That is, not so much that there is a God; for that wee are taught by the very light of Nature: But that this God, whom in Christ he labours to know, and come neere, is the true and onelyonly God.
This is a notable point in Christian religion, to beleeue, that God is God indeede: not a fiction, a shadow, or imaginarie God, but God indeede. For it is the scope of the first commaundement, that God gaue mankinde. If any man obiect, There is no man that knowes God, but confesseth God to be God, no man was so mad as euer to thinke otherwise:
I answer, to beleeue the true God to be God indeede, is a matter of great difficulty. For, though a man by nature thinke there is a God, yet doe we not by nature thinke the true God to be God. Nay, by nature eueryevery man is an Atheist, and denieth in his heart the true God to be God, and doth impugne the first commaundement aboue all other. And this may truly and safely be affirmed of all men that euer came of Adam (Christ alone excepted) that by nature they are Atheists, and it may be proued thus.
By nature, though wee know and beleeue there is a God, yet the corruption of our nature is such, as wee frame and faine him to ourselues to be such a one as we please; for, we denie in our hearts his power, his presence, and his iustice. But to take away these three from him, is to denie the true God to be God indeede.
First, men by nature denie Gods presence. For men would be ashamed to doe many things in the presence of any man, euen the basest in the world: which when they are out of mens sights, and yet in Gods presence, they commit carelesly and boldly. I speake not of naturall actions, which are lawfull; & yet in many wherof there is none so great shame, as men naturally refuse to doe them before others: But I meane sinfull actions, which not for any naturall vnseemelinesse, but euen for their foulenesse and vglinesse, because they are haynous sinnes, men would feare to doe, if any man were present. Seeing then men feare not, nor shame not to doe them, though they be in Gods presence; It followeth, that therefore they naturally imagine, that God is not present: for, if they were so perswaded, they would not commit them, though they esteemed God no better then a man.
Secondly, men by nature denie Gods power, thus: When a man offendes a Magistrate by breaking any law which may deserue death, or some great punishment, hee is sore afraide; and all his care is, how hee may escape his punishing hand. But, let a man offend God neuer so much, by breaking carelesly all his holy commaundements, he neuer feares at all, nor trembles at the punishment belonging vntounto them. How can this be? but that howsoeuer he graunts there is a God, yet he is not perswaded that God hath power to reuenge the cōtempt of his laws, & therfore he neuer feares nor shrinks at the remembrance of him, nor flieth at all from his reuenging hand, but ploddeth on in sin without feare.
Thirdly, man by nature denieth Gods iustice: for the iustice of God is to winke at sinne in no man, but to condemne and punish it, wheresoeuer he findes it, by inflicting the curses of the law vponupon it. But man denieth this iustice; for though he sinne against Gods law, and his conscience tell him of it; yet hee perswades himselfe, there is no curse nor punishment due for it, at least that he shall escape it: nay though hee see neuer so many before him punished for the same sinne, yet (our nature is so blinde and so corrupt) hee thinks, for all that, it shall not light on him. And it is lamentable, yet most true, that the God of the ignorant men is a meere Idoll, a God made all of mercy, and which hath no iustice in him at all, & their sins they carelesly lay all on Christ, and say God is mercifull: and in this conceite they care not how ignorantly, how loosely, how profanely they liue; and their hearts neuer hauehave a reuerent and awefull thought of the iustice of God.
These are the pitifull imaginations, that all men by Nature hauehave of God. All these may be proued by euident Scriptures: The first; in the Psalme, where Dauid brings in the wicked, saying to themselues. God hath forgotten, he hides his face, Psal. 10.11.12 13.he will not see, he will not regard. The second, by the blasphemy of Rabsakeh, who vttred with his tongue that which all mens hearts think by nature,Esay 36.18.19 &c. What God can deliuer you out of my hand? The third, Esay proues apparantly, where hee tells vsus that the wicked say; Wee hauehave made a couenant with death, Esay 28.15.and with hell are we at agreement, though a scourge runne ouer and passe through, it shall not come at vsus.
Thus both Scripture and plaine demonstrations proue this to be true, That eueryevery man by nature denieth Gods presence, power, and iustice; and therfore is by nature a plaine Atheist, not beleeuing that God is God ind…ede. Now furthermore, there are 4. sorts of people that put in practice this Atheisme.
First, su…h as are not ashamed to say openly, Is there a God or no? and dare dispute the question, and at last auouch there is none; but that all matters concerning God and his worship, are nothing but deuises of politique men, to keepe simple men in awe, and to make fooles faine: but these themselues are fooles of all fooles, and the diuell deuised that impious conceite, to keepe them in miserable blindnesse. There hauehave beene such fooles in all ages: yet in old time, as Dauid saith, These fooles did but say in their hearts;Psal. 14.1. But now the fooles of these last & rotten ages, are ripe in their folly, and they dare say with their mouthes: There is no God. These are Monsters in nature, and diuels incarnate, worse then the diuell himself, for he in iudgement neuer was an Atheist. These are to be marked, & hated worse then Toads & Adders▪ and if such a one can be conuicted by any lawful euidence, if euer Heretike or Traytor deserued death, such a one deserues tenne deaths; as being a Traytor to God, to mankinde, and to Nature her selfe. And though these wretches say there is no God: yet make they a God of themselues, sacrificing all their affections to their pleasure, and their profit.
The second sort are such, as acknowledge and worship a God, but a false God. These hauehave beene in all Countries, and in most ages, as Histories doe shew: some worshipping the sunne, some the moone, some starres, some beasts, birds, fishes; some, dead Idols of wood, or stone, or metall. And of this sort & no better are some in these Churches, where the true God is worshipped: for the Apostle saith, Couetousnesse is idolatry; for, if a mans heart be set wholly on riches, then the wedge of gold is his God. And to other, whose affections are all on pleasure, their belly is their God. Let these men hold in iudgement as they can, their practice I am sure proclaims Atheisme.
The third sort are such as worship the true God, but in a false manner: and of these there are 3. principall sorts; First, Turkes: Secondly, Iewes; who hold the true God, but denie the Trinity of persons, and the deity of Christ. Thirdly, the true Papist holds in word one God & the Trinity of persons as wee doe: but looke at their doctrine, and (if their words hauehave any naturall meaning) they denie it: for, if the second person be true Christ, then hath hee two natures, Godhead and Manhood: but by their fained Transubstantiation, they quite take away the truth of the Manhood. And againe, Christ hath three offices; hee is the True King, Priest, and Prophet of his Church: and if he be not so, he is not Christ: But the Papists doctrine in plaine words, and necessarie consequence denieth them all, as hath beene often proued vntounto their shame, and published to the world: and they neuer yet to this day could or durst answere it: for if they doe, they shall soone either heare of vsus againe, or else we will recant it. But till then, it appeares, that their God is by their doctrine not the true God, but an Idoll: for, he that denieth the Sonne, denieth the Father also, 1. Iohn 2.23.as saith S. Iohn.
The fourth sort of Atheists, are such, as acknowledge and worship the true God, and worship him in true manner, for the outward worship; but in their liues and deedes denie him. And these are not to be sought for in Turkie, or Iurie, or Italy: for all Churches are full of such Protestant Atheists. Italy may hauehave more Atheists in iudgement then wee: but these hypocrites and Atheists in life, are here also; those tares we hauehave amongst our corn. Of these speakes the Apostle, that they professe to know God, but denie him in their works. Let this seeme no wonder,Tit. 1.16. that such men be called Atheists: for, the Apostle saith plainely; He that careth not for his family,1. Timoth. 5.8. is worse then an Infidell. Whereby it appeares, a man may be a professour of the Gospel, or a Christian in profession; and an Infidel or Atheist in his practice: & it is certaine, let any man professe what he will, if his life be nought, his religion is a false religion in him.
Now then, to shut vp this point with the vse thereof: If this be true, that there are so many sorts of Atheists, that almost the world is full, and that we are all so by nature: then, first let vsus see how hard a matter it is to beleeue in God aright, and if no man come to God, but he that beleeueth God aright, then we see its no maruel, though so fewe come to God. Let vsus therefore go to God by earnest prayer, to giuegive vsus his spirit to worke true faith in our hearts, and to make vsus of a true beliefe. And secondly, seeing men may be Christians in profession, and Atheists in practice; let vsus all looke narrowly to our selues, and ioyne, with our profession, Conscience and obedience: for else the more we know God, the worse we are. It may please God after to giuegive vsus better mindes; but as yet we are no better then deniers of God: and though wee come neere God in profession and in his outward seruice, yet indeede we are farre from him, because wee want that true faith, which must professe God, not in iudgement alone, but in practice; and that will bring vsus neere vntounto God: for hee that commeth to God, must beleeue that God is. And thus much for the first thing to be beleeued, by him that will come to God and please him.
The second is, And that He is a rewarder of them that seeke him.
It is a notable sentence, and one of the most comfortable in the booke of God: and containes the second thing to be beleeued. The parts are naturally two:
1. How a man doth seeke God.
2. How God rewards them that seeke him.
For the first: A man truly seeketh God, by doing foure actions.
First, a man must forsake himselfe, goe out of himselfe, and as it were loose himselfe in his owne iudgement, when he intends to seeke God. If any aske how that may be? I answer; Thus: A man must labour to see his sinnes fully and distinctly, and in sight thereof be cast downe in himselfe, as a man is, when hee seeth his debts: then let him looke into himselfe, and see if hee can finde in himselfe any ability to pay those debts, or any meanes in the world to satisfie Gods …ustice, and purchase pardon. And if vponupon due examination he finde none at all, no not the least, nor any thing in himselfe, but an accusing, and raging conscience: Let him then fall out of all louelove with himselfe, nay hate and abhorre himselfe and his owne basenesse: and lastly, let him despaire of his owne saluation in or from himselfe: and thus doing, he forsakes himself, denieth himselfe, and euen looseth himselfe. And thus necessarily must he do to himselfe, that will set his heart to seeke the Lord. For, God will be found of none that hope to finde helpe at any hand but his: they therfore that seeke God, but will seeke themselues too, do iustly loose both God and themselues.
Secondly, he that will seeke God aright (when hee hath lost himselfe) must hunger in his heart and soule, not after wealth and honours, ease, or pleasures; but after the fauour and mercy of God in Christ, for the forgiuenesse of his sinnes: and one drop of Christes bloud, to wash away the guilt and staine of his defiled and sinfull soule, must be dearer to him then all the pompe and glory of tenne worlds. Looke how a hungry soule hungers after meate, and a faintie soule thirsteth after drinke; so must his soule hunger after Gods mercy, and thirst for Christs bloud: and these are necessary. For, as a man that vndertakes a long iourney, must be prouided of meate and drinke; so hee that vndertakes the iourney to goe seeke the Lord, must hauehave this prouision for the diet of his poore soule, Gods mercies and Christes merits: and he that seeks, without a soule hungring after these, may seeke long and finde nothing.
Thirdly, if he will truly seeke God, he must not goe in euerie path; but take the true & liuing way, which Christ hath consecrated by his bloud: nor take any guide, but trust to Christs spirit alone to be his guide: nor make many mediators or messengers to God, but make Christ alone to God the Father. Wee must therefore goe to him, and yeeld vp our selues to be taught and guided by him, & leaue our sute to be preferred by him; we must not looke to come to God, by running on pilgrimages to this or that Saints picture, or bones: or to our Lady of Loreto. Many hauehave sought God in these, but who euer found him? Nay, alas thou maist lodge in her forged tabernacle at Loreto all thy life, and lie in hell for all that when thou art dead; and maist kisse all the Saints pictures, and bones, and haire, and all their reliques in Spaine and Italy, and all cannot get thee one sight of Gods fauourable countenance. Nor againe must we looke to come to God by our good works, though we are to doe them: they are good markes in the way, and good euidences of a right way; but they cannot open heauen, and let thee in. And therefore when thou hast done all thou canst, thou must forsake them all in matter of iustification and comming to God. OnelyOnly thou must goe to God by Christ, and cleaue to him alone; hee is the doore, the way, the truth, the life: and certainly neuer man found God, that sought him not in Christ alone. And when Popish deuises and distinctions hauehave done all they can, men will be found liers, and Christ to speak, truth, saying: No man commeth to the Father, but by me.
Lastly, when all these are done, then must thou beleeue that God is become thy mercifull Father in Christ, and is reconciled vntounto thee in him: for there is no feare, but if thou seeke God in Christ, thou shalt finde him: and when thou hast done the three former things, thou maist safely and assuredly beleeue, that thou hast truly sought God. And after all these, if thou hauehave not firme and liuely faith, thou doest not secke God. For, as it is impossible without faith to please God▪ so is it impossible without faith to finde God. Thus if a man lose himselfe, long after Gods mercy, take Christ alone for his guide and mediator, and stedfastly beleeue his reconciliation with God by Christ, then he seekes God aright: and to this seeking, belongs a reward and blessing. Now then if this be to seeke God, here is some light giuen to a great question, Whether the Church of Rome be a true Church, and their doctrine truely catholique, or erroneous and failing in fundamentall points? For answer; Can that be a true Church, which doth not bring her children to seeke God? or that, catholique doctrine, which teacheth not her children to seeke God, the right way? but sends them into 1000. by-wayes? Surely if this be to seeke God, then search all the Popish Doctors, and almost all their Writers, and see whether a man be not taught to seeke God quite in another walke. Which way of theirs, whether is ordinarily bring the seekers to God or no, we leaue to Gods mercifull iudgement. But for our selues, as we see we hauehave the true & liuing way, the sure and infallible way, by Christ to God, by the Sonne to the Father: let vsus reioice in the comfort of so rich a merciemercy, and be thankfull to the Lord for reuealing himselfe vntounto vsus, and opening vntounto vsus the true way to him, and to his glorie. And thus much for the first point, How we must seeke God.
The second is: How he is a rewarder of them that seeke him. I answer: God rewards them that seeke him,
First, by offring himselfe graciously to be found of them that seeke him: for he neuer hides himselfe, nor turnes away from the soule that seeketh him; but rather turnes to him, and meetes him that comes to him: hee is that good Father, which saw the prodigall Sonne afarre off, and met him and receiued him, Luke 16. Yea, rather is it true, that He is found of them that sought him not, then euer sought by any that found him not. And hereby God much magnifieth his grace and mercy to mankinde, in being so assuredly found, when men seeke him. For in this world it is not so. All men seeke the face of the Prince, saith Salomon: true, but all men finde it not. No. Accesse to great men is not so easie: they and their fauour are so inclosed, that men may long seeke afore they finde either them or it: but God here is not so inclosed, as he will not be seene nor spoke to, hee is found of them that seeke him. And as hereby hee honoureth himselfe, so hee highly rewardeth his seruants: for there is no greater contentment to a subiect, then to perceiue his seruice pleaseth his Prince; nor greater ioy then to finde his gratious fauour when they seeke it.
Let then this practice of the great God of heauen, First of all, teach the great ones of this world to be willing to be found when they are sought vntounto: thereby shall they honour themselues▪ and cheere vp the hearts of their people, who seeke vntounto them. And againe, it may be a rich comfort to the poore ones of this earth: who, when they see they must long looke, and waite, and pray, and pay, and seeke the face and fauour of great men, and cannot finde; may then remember, yet they hauehave a God, who will not shut the dore vponupon them, will not turne away, will not keepe secret, will not feare them away with a rough answer, or a sower looke, but hath this honourable and princely grace, He wil be found of them that seeke him.
Secondly, hee rewardeth them that seeke him, by bestowing his louelove and fauour on them: not onelyonly he, but his fauour shall be found of all that seeke him. It is Gods fauour that Gods children seeke, and his fauour they shall be sure to finde. This is no small reward vntounto them: for in this world a man thinkes he hath enough if he hauehave the Princes fauour. And therefore it was the cōmon phrase in old time: Let me finde grace or fauour in the eyes of my Lord the King. So speake Gods children vntounto the Lord. It is not wealth nor honours we seeke-for at Gods hand; but let vsus finde fauour in the eyes of the Lord our God: and so they doe, what-euer they finde in this world.
Thirdly, he rewardeth them not with his naked fauour, but with the most gracious testimonies thereof that can be: which are two; Forgiuenesse of their sinnes: and eternall life and glory with himselfe. This is all a Prince can doe to his subiect, who hath offended him; To forgiue him the fault, and remit the punishment▪ and to aduance him to honour. This doth the Lord to all that seeke him: he forgiues them the debt they owe him, whereby life, and soule, and all was forfaited to him, and giues them also life euerlasting: So plentiful a reward is giuen them from that God, vnderunder whose wings they are come to trust.
Fourthly, hee rewardeth them with the beginnings of heauen and happinesse euen in this world. A good conscience, and ioy in the holy Ghost: the comfort whereof is more, euen in the bitterest affliction, then all the pleasures and contentments in the world.
Lastly, with the appurtenances of heauen, and of eternall life: namely, the good blessings of this life, a competent portion whereof God giueth his children in this world, as tokens of his fauour, and as rewards of their seruice, and seeking him.
Now as this place doth ayme at all these rewards; so principally and directly the holy Ghost meaneth eternall life: as though hee had said: Hee that commeth to God, must stedfastly beleeue that God is able, and most willing to reward all that come to him with a better reward then this worlde can yeeld, euen with eternall life and glory for his sonnes sake.
But then will some obiect; God rewardeth vsus, therefore we merit; therefore good works deserue.
I answere, this place indeede is grosly abused by the Papists for that purpose: but we are to know, the truth is farre otherwise; for God rewardeth men for two causes: First, for his promise sake, and that is for his owne sake, for it was his owne goodnesse that made him promise, and no former debt he owed to man. Againe, hee rewardeth our good works, not for our merits (for they are nothing, but of death and curses) but for Christ and his merits: for their worthinesse, are our good workes rewarded. So then here are two causes of Gods rewarding, and yet mans merits are neither of both: and so the argument is nought, That God rewardeth, therefore we merit: for God doth it for other causes. Thus these spiders gather poison out of this flower, but let vsus sucke the honey: for this notable sentence hath excellent vse.
First, if God be a rewarder of them that seeke him, then not of them that seeke him not. Who seeke not God? wicked and vngodly men, seeke him not, but rather seeke to auoide him, and his seruice: this sentence therefore is heauie against them. For, when they heare it, their conscience answereth, But wee seeke not God; Therefore wee can looke for no reward from him. Doest thou seeke the world? then must the world be thy rewarder: Doest thou seeke to please thy selfe? then must thou reward thy selfe. And if thou wilt please the diuell by liuing in sinne, then must hee be thy paymaister: alas! pitifull and fearefull will these rewards be.
Againe, if God reward none but them that seeke him: here appeares the reason why so many Papists die in our religion, and (with vsus) cleaue to Christes merits alone, when they come to die; because their conscience then tells them, that by their pilgrimages, reliques, will-worships, and manie more of their courses (ordinarie in Poperie) they did neuer seeke God, but themselues & their owne honour, gaine, and credite; and full well knew they that there is no reward due for such seruice: and therefore by their practice they make it a true saying, that It is good liuing a Papist, but dying a Protestant.
Secondly, if God be a rewarder of them that seeke him: Then wee see, it is most true which the Apostle saith; It is not in vaine to serue God, 1. Cor. 15.58. for God is a rewarder of them that seeke and serue him. Therefore the Atheist and profane men of this world (who say;Malach. 3.14. It is in vaine to serue God (and what profit is there that we hauehave kept his Commaundements?) are heere conuinced to be liers against the truth.
Then seeing it is so, let this admonish vsus all to seeke and serue God, in all truth and sinceritie, knowing wee serue him who will reward it. Nothing more encourageth a man to serue his Lord and King, then to see that his paines are regarded, and his seruice rewarded; nor more discourageth a man then the contrarie. If therefore God did euer forget anie that serued him; let vsus bestowe seruice elsewhere, and thinke him vnwoorthie to be sought to: but if, contrariwise, hee neuer forgot, nor deceiued, nor disappointed anie that serued him; then is hee most worthie to hauehave the seruice both of our soules and bodies. Dauid indeede once said; In vaine hauehave I cleansed my heart, and washed my hands in innocencie. Psal. 73.13, &cBut he was then in a strong temptation, as himselfe there confesseth: but afterwards when he went into the sanctuarie of God, and searched the truth of the matter,Verse 17. he confesseth he was deceiued: And therefore as in the first verse hee had acknowledged,Verse 1. that God was good to Israel: Verse. 28.so in the last he concludeth, that it is good for him to draw neere vntounto God: and so though the temptation was very vehement, yet as faith appeared in the beginning, so it had victory in the end, and testified, that God is good to all that seeke him. Another time also (for he was a man of many sorrowes and temptations) being in some extreame distresse, his corruption so preuailed,Psal. 116.11. that he said All men are liers: Whatsoeuer Samuel, or God, or Nathan, and other Prophets hauehave told me of Gods louelove, and mercy, and of his promises, and prouidence, and fatherly care; I see it is all false, and nothing so. Now surely if Dauid or all the Kings in the world can proue this, then God is not worthy to be sought after: but great men thinke they may say any thing, especially when they are moued, as Dauid here was. But, when Dauid entred into himselfe, & considered the words he had so presumptuously vttred; vponupon better aduise hee confesseth, and writes it vp for all posterities to Gods glory and his owne shame, that it was in passion, I said in my feare all men are liers: Verse 11.This he said in his haste or in his feare: but vponupon aduise, in the next verse, hee confesseth Gods benefits were so many, and so great to him,Verse 12. as hee cannot tell what to render to the Lord for them: And in another place, he crieth out in admiration;Psal. 31.19. O how great is thy goodnesse which thou hast laid vp for them that feare thee, and put their trust in thee, euen before the sonnes of men!
Wee see then, that merciful promise of Christ is euer made good, Seeke and ye shal finde, Math. 6. None euer sought God, but found: Wee may seeke our owne pleasures, and liue loosely, and be deceiued, and heare that fearefull question, What profit hauehave ye now of these things? Rom. 6. What reward, but shame and sorrow? but if we seeke God aright, we neuer loose our labour. Let vsus therefore seeke God, let the hand of our hearts knocke at Gods merciemercy gate in Christ, and wee shall not goe away without a reward. The prodigall childe fled from his Father, spent all, and lost his fauour: but he no sooner said, I will returne and humble my selfe to my Father; but he found him, and wan his Fathers fauour againe.Luke. 16. So, let vsus but offer our selues to seeke God (God vnderstandeth our thoughts long before) he will meet vsus, and receiue vsus,Psal. 139. and giuegive vsus a reward.
Thirdly, as God rewardeth them that seeke him, so all that seeke him: None misse him, all finde that seeke. Great ones hauehave not accesse, and the poore kept out; but all receiued as they come: no difference; but the more carefullie anie seeke, the more welcome are they. Heere let Princes and Great men learne their duties at God, by whose grace and permission they are what they are.
First, let them thinke it vnbeseeming their greatnesse, to let any serue them without a reward: and a staine to their honour, not to let well deseruing subiects finde their fauour. Let them not daunt their hearts by not regarding them and their paines: but let them encourage them to serue them, by looking at them, by good countenances, and good speeches, and by rewarding eueryevery one according to his worth. All great men should esteeme this, as one of the pearles of their Crownes, to hauehave it said of them, Such a one is a rewarder of them that serue him.
Againe, let them learne to dispence their fauour, according to reason, and not affection onelyonly. God is indifferent and equall to all that seeke him, so let Princes be: for that is true honor & iustice to reward each one as he deserues. And that hee may finde the best, who doth best, this will make eueryevery one striue, who should be first, and forwardest, in all seruiceable duties.
Further, this must teach them not to despise them that are vnderunder them in this world: for, howsoeuer the state of this world requires that difference of persons, else it cannot stand; it is nothing so with God, nor in the world to come. For there the subiect, the seruant, the poore man, may chalenge his part in Gods fauour as well as the best: nay, whosoeuer seeketh the most carefully, shall finde the best reward.
Moreouer, here is a comfort to the poore, and the meaner sort of men, who are appointed by God to be vnderlings in this world: Seeke they fauour here and finde it not? worke they here and doe their duties, and are not rewarded? Let them learne to seeke God, who will assuredly both regard what they doe, and abundantly reward it.
Fourthly, seeing God is a rewarder of them that seeke him: here is a comfortable encouragement against two great impediments, which hinder many a man from seruing God.
First, to seeke God is but a matter of mockerie to profane men: for, let a man set his face to Ierusalem, there are presently Samaritanes, which for that cause will hate and mocke him: Let a man set his heart to seeke God, by hearing the word more carefully, praying to God, instructing his family, or keeping the Sabbaoth more carefully then afore, and forthwith he is the laughing stocke, and the byword to profane men: but loe, here is comfort; The God whom thou seekest will reward thee, and that so richly, that thou wilt thinke thy selfe well recompenced, both for thy seruice and their mockes. In this world men care not who thinke or speake euill of them, so the Prince like them: and shall it not encourage vsus to seeke God, though the world mocke vsus? seeing so doing we please God, and so farre doe please him as he will highly reward vsus? Those therefore, that fall from religion for those mockers, it appeares they seeke not to please God, but men.
Secondly, for a man that is a Magistrate or a Minister, to doe his duty carefully, is the high way to vndergoe a burden of contempt and hatred. Insomuch as many good men are afraid to be either Magistrates or Ministers: for, first, wicked men must needs hate them, because the one is to rebuke, and the other to punish their faults. And againe, euen good men are too respectlesse of them that are in these places, & for the most part neither yeeld them that reuerence, nor reward, that is due vntounto them; but often times a man for all his paines and care taken for Church or common-wealth, is recompenced with hatred, enuie, grudges, euill words, and slanderous reportes. In this case, the comfort is this, that though a man be in the world neither regarded, nor rewarded, as his desert is, yet the Lord seeth what hee doth, and is a plentifull rewarder of all that seek & serue him: and therefore especially of them, who not onelyonly themselues serue him in his chiefe places of seruice, but also doe winne many other to seek and serue God.
Fiftly, if God be a rewarder of them that seeke him, then doubtlesse he is a reuenger of them that hate him: for he, that can mightily reward his followers, can also mightily be reuenged of his enemies. These two are the two parts of a Kings power, To be able highly to aduance his friends, and mightily to punish his enemies: therefore principally this belongs to the King of Kings. This sentence therefore is a thunderbolt of a most fearefull threatning against all impenitent sinners; assuring them, that if they persist to profane Gods holy name by their carelesse sinning against him, they shall be sure to finde and feele him a powerfull reuenger of them that hate him. Thus he promiseth, himselfe, Deuter. …2.40.41.42: I lift vp my hand to heauen, and I say, I liue for euer. If I whet my glittering sword, and my hand take hold on iudgement, I will execute vengeance on my enemies, and reward them that hate me. Where also note how the same phrase is vsed: for as here the Apostle saith, God is a rewarder of them that seeke him: So in Deuteronomie; A rewarder of them that hate him. If any obiect how these two can stand together; for a man had as good hate him as seeke him, if the same reward belong to both: I answere; A reward, but not the same reward belongs vntounto them. Theeues and murderers are iustly rewarded, when they die for their facts: and the King rewards a good seruant, when hee aduanceth him to honour, They that seeke God, are rewarded with mercies and fauours aboue their desert: they that hate God, are rewarded with vengeance and torments, according to their desert: and this shall all wicked men, and enemies of God, be as sure to finde, as euer any that sought God, obtained merciemercy.
But worldly men will say, we hate not God, wee are no Iewes nor Turkes, we are christened, & come to the Church, according to the law, as good subiects should doe. I answer; neither doe Turkes nor Iewes hate God, if this be all: for, they denie not the Godhead, but acknowledge it, and are circumcised, and liue more strictly in their deuotions then most Christians. Here is therefore more required, or else we shall make them also good friends with God: But a man may hate God, and be neither Turke nor Iew; hee may acknowledge Christ and the Trinitie, and yet hate God. For, as Christ saith, He that is not with me is against mee, and hee that gathereth not with me, scattereth: So is it here; Hee, that seeketh not, serueth not, and loueth not God, hateth God: for, there is no man can know God, but he must needes either for his mercies louelove him, or else hate him for his iustice against sinne and sinners. Againe, Christ bids vsus, If you louelove me, keepe my Commaundements. If then to keepe Gods commandements, be a sign of one that loues God, it is a sign that one loues not God, when hee hath no care to keepe them. By which two places, it appeares, that whosoeuer makes not conscience of sinne, is Gods enemie, and that God so reputes him: therefore let this feare eueryevery man from liuing carelesly in his sinne, and driue him to true repentance: for else let him assure himselfe, God is not so plentifull a rewarder of them that seeke him, but he is as powerfull a reuenger vponupon those that hate him.
Lastly, if God be a rewarder of them that seeke him, wee learne the great difference betwixt Gods seruice and the diuels. The diuels seruants are fed with faire words, but get nothing, the diuell is able to giuegive them nothing: but Gods seruants (as wee see heere) are plentifully rewarded. God is a rewarder of them that seeke him: but the diuell is a deceiuer of them that serue him. But will some say, There is none so mad to be the diuels seruants. I answere: Hee that doth any mans worke, is either his seruant or his slaue: but eueryevery sinfull wicked man doth the diuels worke, for sinne is the diuels worke; therefore all impenitent sinners are the diuels seruants. It is Christes argument to the Iewes: You are of your Father the diuell, Iohn 8.41, 44.for the workes of your Father you will doe: murthers and lies are his workes, you liue in these sinnes, and doe these workes; therefore you are his seruants.
Againe, the holy Ghost teacheth vsus,Rom. 6.20. that whosoeuer committeth sinne (and liueth therein without repentance) the same is the seruant of sinne. Now sinne is but the bawde or broker to the diuell: they that are the seruants of sin, sinne preferres them to the diuell, and so they become his seruants: therefore whosoeuer is the seruant of sinne, is by that meanes the slaue and seruant of the diuell also. Which if it be true, it will fall out vponupon the reckoning, that the diuell hath more seruants in the world then God hath: which is so much the more lamentable, in as much as he deludeth all his seruants, and is not able to reward them, nor to giuegive them any good thing.
But will some say, this is nothing so: for contrariwise, who hauehave the honours, pleasures, and wealth of this life, who hauehave hearts ease and the world at will, but such men? I answere: True, it is commonly so; but hauehave they those from Sathan? No, not the least of them all, but all from God: for eueryevery man is Gods childe by creation, and some by grace, to eueryevery one of his children he ordaines and giues a portion: but to his children by grace a double portion; both here, and in heauen. The wicked men, they will not feare nor serue him; therefore they hauehave no part nor portion in heauen, but here they hauehave it: So saith Dauid; there are some men, which are men of this world, and hauehave their portion in this life: Psal. 17.14.these mens bellies God filleth with his hidden treasures, they and their children hauehave enough, and leaue the rest for their children after them: Where it is manifest, that wicked men hauehave their parts and portions of Gods blessings in this world, and that all their wealth and pleasures are graunted them by & from God, as their portion; reseruing ye principall part of the portion of his children for a better life. Therefore all the good things of this life, which Diues receiued, and all wicked men doe receiue in this life,Luke 16.25. are not any rewards of Sathan, but gifts of God; so vnworthy a Maister is the diuell to serue. Indeede he will promise his poore slaues any thing, but can performe nothing, but will lie vntounto them and deceiue them. He told Christ confidently, when he let him see the glory and greatnesse of this world; All this is mine, and I giuegive it to whom I will: Luke 4.6.7.but hee was a lier from the beginning, Iohn 8.44. Gen. 3.4.5.& so he is here. He lied to the first Adam, and no maruell, that dare auouch so fond and loude a lye in the presence of the second Adam, Iesus Christ. He promised the first Adam, to make him God, and heere the second Adam to make him King, and Lord of all the world, and the glory of it: but he performed both alike, he deceiued the first, and so had the second also, if he had trusted him. Nor did euer any trust him, but he deceiued him (I meane euen for the base things of this life): witnesse else all his witches (his most deuoted and professed seruants of all other) if euer he made anie one of them wealthy: all ages are not able to shew one. Whereas, on the other side, there was neuer man that serued God, but had a competent measure of comforts for this life (and some, abundance) and yet all that but the first fruits and beginnings of that reward, which is laid vp for them in another world. Which being true, is it not a strange and lamentable case, to see men (for all this) debase themselues to this base and slauish seruice of Sathan, and to refuse this high and honourable seruice of almighty God? A common seruant in this world hath more wit: he, if he cā heare of a better seruice, a Maister who giues better wages, and who better preferres his seruants, will leaue his old Maister, & make meanes to get the other. And shall not we be as wise for both soule and body, as they for the body alone? Shall they leaue a man for a man, and shall not we leaue the diuell for God?
Let vsus therefore abandon the base seruice of Sathan, who neither can, nor will reward them that serue him; put away so ill a Maister, who hath not so much as meate and drinke to giuegive vsus (for wee hauehave euen that from God: but of his owne, he hath nothing to giuegive vsus, saue in this world sorrow and shame, and an ill conscience; and in the world to come, the torments of hell with himselfe): And let vsus all seeke the blessed seruice of God. If wee know not how to attaine it, goe to Christ by heartie confession of thy sinnes, and earnest prayer, and he will preferre thee to God his Father: for neuer was any denied, that, with a good and true heart, offred himselfe to Gods seruice. Then shal we feele and finde what a blessed thing it is to be Gods seruant: of whom, it was euer true, which the holy Ghost here saith, and is, and euer shall be, that He is an honourable rewarder of them that seeke him.
And thus we hauehave (in some part) the meaning and vse of this notable sentence: wherein wee hauehave stoode the longer, because it is one of the most excellent principles of all Practicall Diuinitie.
Now put all together, and we shall see how it proues Henoch to be taken away by faith; which is the first ground, and the maine matter of all this exsample, and of these two verses.
God is a rewarder of all his children that seeke him by faith: therefore it is faith by which Gods children please God: and therefore holy Henoch, who was taken vp by God from earth to heauen, both pleased God by faith, and by faith was taken away.
And thus much for the commendation of Henochs faith, and consequently the exsamples of such, as liued in the first world before the floud.
Now followeth the exsample of Noah, who liued in both worlds, both before and after the floud.