A Short Explanation of Hebrews, Chapter 11
The summe of Chap. XI.
NOw, that you may know the better howe to liue by Fayth, consider, that Fayth apprehendeth thinges to come, as present, and subsisting, by gripping them, in their originall Fountayne, which is the Word of Promise, and beholding in the Mirrour of the Word, the cleare certayntie of thinges, as yet not seene to sense, Vers. 1. For, so were the Elect Beholders and Part-takers of CHRIST before Hee came, and were justified, Vers. 2. And so hauehave wee certayntie of the Creation of the World of nothing. Vers. 3. By it was ABEL'S person and sacrifice accepted, and preferred before his elder Brother, Vers. 4. By it was ENOCH made readie for Heaven, Vers. 5.6. And NOAH, by it, saved, both in bodie …nd soule, Vers. 7. Fayth made ABRAHAM leaue his …ountrey, in hope of Heaven, Vers. 8.9.10. By it, SA…IA, beeing olde, got strength, aboue the course of nature, to become a fruitfull Mother, Vers. 11.12. All these, vntounto their dying day, were contented with the fore-sight of the Performance of GOD'S Promises; and, in hope thereof, renounced the Worlde: therefore GOD honoureth them, as His Confederates, Vers. 13.14.15.16. Fayth made ABRAHAM to offer his onelie sonne, Vers. 17.18.19. ISAAC, and IAAKOB, and IOSEPH, by Fayth▪ at their death, comforted themselues, and others also, in hope of the Performance of GOD'S Trueth, Vers. 20.21.22. The Parentes of MOSES overcame the feare of man by Fayth, Vers. 23. MOSES, by Fayth, got strength to choose the Crosse of CHRIST, before the Riches, and Honoures, and Pleasures of AEGYPT▪ Vers. 24.25.26. Fayth made him constant in his choyse, and patient, Vers. 27. By Fayth hee got the People of ISRAELL to bee saved, when the firstborne of AEGYPT were slayne, Vers. 28. By Fayth the deepe Sea gaue open way, Vers. 29. High walled Townes were throwne downe, Vers. 30. Rachab was saved, when others perished, Vers. 31. By Fayth numbers of GOD'S Children did wonderfull thinges; and receaved wonderfull Comfortes; and overcame all Persecutions, Vers. 32.33.34.35.36.37.38. All these died in the Fayth of CHRIST, and were justified, albeit CHRIST was not yet come, Vers. 39. GOD having reserved the accomplishment of the Prophesies and Types in the comming of IESVS CHRIST, vntill our tyme, that the Fathers might not get Salvation, except by looking to our tymes, and joyning with vsus in the Fayth of IESVS; in whome they, and wee also, are perfected. Vers. 40.
The Doctrine of Chap. XI.
VERS. 1. NOw, Fayth is the substance of things hoped for; the evidence of thinges not seene.
HEE poyncteth out the nature of Fayth, to helpe them to liue by it. THEN, Hee that would liue by Fayth, had neede skilfullie to search out the nature thereof.
2. In descrybing Fayth, hee ascrybeth vntounto it the propertie of the Worde which Fayth layeth holde vponupon: For, it is the Word properlie, which is the substance of thinges not seene.
THEN ▪ There is such an vnion betwixt Fayth and the Worde, that what the Worde is in force and effect, that Fayth is sayde to bee, in force and effect also. As Fayth honoureth the Worde, so GOD honoureth Fayth, in giving it the lyke commendation, for force with the Worde. What is the originall of the beeing, and existence of anie thing, but this? GOD willeth it to bee, or promiseth it shall come to passe, or commaundeth that it may bee. Therefore, let Fayth get a grip of the Promise, or Worde, and it taketh holde of the thing promised by the foote thereof. And in the hand of Fayth doeth Trueth budde out, and flowrish, vntounto the type Fruit of full satisfaction in performance.
3. The word EVIDENCE, in the Originall, is a tearme of Logicke, importing, that it is the nature of Fayth, by Disputation, to convince.
THEN, It were wisedome, for helping of our weake Fayth, to make Syllogismes from the Worde, and to reason so convincinglie agaynst all opposition of incredulltie in vsus▪ as there might bee a consent, and yeelding, to the Trueth, extorted from vsus.
As for example: When wee can not take to heart the daunger wee are into, by entertayning anie known sinne, from ROM. viij. vers. 13. we may reason thus; The Scripture sayeth, If yee liue after the flesh▪ yee shall die. But, if I forsake not, and mortifie not this knowne sinne in mee▪ I liue after the flesh. Therefore, if I forsake not, and mortifie not this knowne sinne, I shall die. Agayne, the Scripture sayeth, If yee, through the Spirit, doe mortifie the deedes of the bodie, yee shall liue. Therefore, if I, by the Spirite, mortifie such and such Lustes, I hauehave GOD'S Promise, that I shall liue. And so in other particular….
Vers. 2. For, by it the Elders obtayned a good reporte.
HEE prooveth the nature of Fayth, to bee as hee hath sayde; because the Elders were approven of GOD, as blessed, in their believing▪ who could not otherwayes bee part-takers of the promised Blessing in the MESSIAH to come, except Fayth had furnished vntounto them the Substance and Evidence of that hoped-for Blessing.
THEN, 1. The Fathers vnderunder the Law, were endewed with justifying Fayth, and accepted of GOD, even as wee. 2. Men, how base soever, are brought into credite with GOD, and into good esteemation with His Church, by Fayth.
Vers. 3. Through Fayth wee vnderstand that the Worldes were framed by the Word of GOD: So that thinges which are seene, were not made of thinges which doe appeare.
ANother proofe, to showe, that Fayth is the Evidence of thinges not seene; Because wee can hauehave no other Evidence of the Worldes Creation, but by looking therevpon in the Word, as it were in doing before our Eyes. THEN, 1. Fayth must not stand whether there bee Appearances, or Probabilities, or not, of such thinges as are promised in the Worde: or else it could not belieue the Creation, which is the making of all thinges, of nothing. 2. The whole workes of Creation, are Pawnes and Evidences of the possibilitie, yea▪ Certayntie of everie thing promised: For, the workes of Creation stand vponupon no better ground, than GOD'S Word. This sentence, GOD shall make our vyle bodies, lyke vntounto the glorious Bodie of CHRIST IESVS, is as powerfull to make vsus so, as this sentence, Let there bee Light, was powerfull to create Light, when there was none before.
Vers. 4. By Fayth Abell offered vntounto GOD a more excellent Sacrifice than Kayn; by which hee obtayned witnesse, that he was righteous, GOD testifying of his Giftes: and, by it, hee beeing dead, yet speaketh.
IN the Catalogue of Believers, hee beginneth at Abell, the first persecuted Man for Righteousnesse, and that by Kayn, professing the same worship with him. WHEREIN WEE LEARNE,
1. That the Wicked may joyne in the outward worship, and pure formes of Religion, with the Godlie▪ as KAIN did with ABELL. 2. That Fayth putteth the difference betwixt their persons, and service. 3. That a man's person must first please GOD, before his actions can please Him; For, therefore was ABEL'S Sacrifice accepted, because by Fayth his person was justified. 4. Fayth maketh ABEL still a speaking Doctor to the Church: directing all, who louelove to hauehave such rewarde, to cleaue vntounto GOD, as hee did: and, albeit they should die for it, by the hand of their persecuting, and bloodie Brethren, not to wonder at it.
Vers. 5. By Fayth Enoch was translated, that hee should not see death; and was not found, because GOD had translated him. For, before his translation, hee had this Testimonie. That hee pleased GOD.
ENOCH'S full felicitie, is expressed by GOD'S translating of him. THEN▪ If wee aske where ENOCH went to, wee must search for him by Scriptures warrand, onlie in the companie of GOD, the Translator of him. For, before hee was translated, he lived a blessed Man, in fellowship with GOD: and it is injurious to GOD, and ENOCH both, to put him out of GOD'S fellowship, as not blessed, when hee is translated.
2. ENOCH'S Translation beareth witnesse, 1. That the blessednesse of everlasting Lyfe, with GOD, after death, was knowne in the Olde Testament. 2. That the Fathers got possession of it. 3. That this Felicitie could not bee attayned vntounto, but by flitting, and remooving out of this lyfe. 4. That the Bodie is a Partner with the Soule, of Lyfe aeternall. 5. That how-so-ever it bee appoyncted, for all men, once to die; yet GOD can make, when Hee pleaseth, Translation, or a Chaunge, to stand in rowme of Death.
3. Before ENOCH was translated, hee had this Testimonie, That hee pleased GOD. THEN, Who-so-ever desireth to be blessed with GOD, after they are remooved from this lyfe, must first learne to please GOD, before they departe hence.
Vers. 6. But, without Fayth, it is impossible to please Him. For, he that commeth to GOD, must belieue that Hee is, and that Hee is a rewarder of them that diligentlie seeke Him.
HEE prooveth, that ENOCH'S Translation, and pleasing of GOD, was by Fayth; because pleasing of GOD can not bee without Fayth. Hee nameth no other of GOD'S Graces in him, but Fayth onelie; because it onelie of all other Graces, strippeth a man naked of the worth of anie thing in him, and sendeth him to GOD'S MercieMercy, in the Mediatour.
THEN, 1. What-so-ever glorious Vertues bee found in Gods Children; yet it is not by anie of these that they are justified or acceptable to God, but onelie by their Fayth: For, it is by Fayth, that it may bee by Grace: And if it bee by Grace, it is not by worthinesse of workes. 2. In the matter of Iustification, and acceptation with GOD, to bee justified by Fayth, or accepted not without Fayth; is all one with to bee justified, and accepted, by vertue of nothing in a man beside Fayth: Else, the Apostle's reasoning were not strong. 3. Except a man hauehave this commended Fayth in GOD'S MercieMercy, hee can not please GOD: Let him doe else what you can name, without this Fayth, it is impossible to please GOD.
2. Hee expoundeth, what the Fayth is, of which hee meaneth: To wit, A comming to GOD, All-sufficient, and mercifull. THEN, 1. GOD is Selfe-sufficient, and All-sufficient. 2. GOD is so gracious, as none can seeke vntounto Him, by that Way which Hee hath revealed, but Hee will giuegive them that which they seeke. 3. Except a man belieue GOD'S All-sufficiencie, and mercifull Bountifulnesse, hee can not come vntounto Him, to seeke suppli… of wantes, or reliefe from evill.
3. From thes… wordes also wee may obserue the nature of Fayth. 1. It maketh a man sensible of his indigence, and miserie: else, it could not sende him a-begging. 2. It maketh him to acknowledge his naturall alienation, and farrenesse from GOD: else, it could not set him on work, to seek GOD, and to come vntounto Him. 3. It emptieth him of the confidence in his own▪ & al the creatures help: else, …t could not send the man away, from all these, to GOD. 4. It poyncteth out GOD, both able, and willing, to helpe: else, it could not encowrage, to take course, for reliefe, in him. 5. It setteth a man on worke, to vse the appoyncted meanes, to finde GOD. 6. It certifieth a man, of GOD'S impartialitie towardes everie one that seeketh to Him; and maketh him to holde on the way, seeking diligentlie, and never to giuegive over: And, so, it bringeth a man to denye himselfe, and to hauehave communion with GOD.
Vers. 7. By Fayth, Noah, beeing warned of GOD of thinges not seene as yet, mooved with feare, prepared an Arke, to the saving of his House: by the which hee condemned the world, and became Heyre of the Righteousnesse which is by Fayth.
IN NOAH'S example, obserue, 1. Hee believeth the Deludge is comming, and feareth, and prepareth the Arke. THEN, 1. Fayth apprehendeth Iudgementes threatened in the Worde, as well as Mercies in the Promises. 2. Fayth apprehending the Threatening, mooveth to feare. 3. That is right Feare, which setteth a man on worke, to prevent the Daunger.
2. By his diligence hee condemned the worlde. THEN ▪ The paynes which the Godlie take to eschew wrath, condemneth carelesse beholders of their diligence.
3. By this hee became Heyre of the Righteousnesse, which is by Fayth: that is, came evidentlie to be seene to bee such. THEN, 1. There is a Righteousnesse, which is onelie by Fayth. 2. That Righteousnesse, is Heyrship to all true Believers. 3. Some speciall poynct of Fayth, may bring this Heyrship vntounto …ight, and giuegive evidence of a mans Right therevnto.
Vers. 8. By Fayth, Abraham, when hee was called, to goe out, into a place which hee should after receaue for an Inheritance, obeyed: and hee went out, not knowing whither hee went.
ABRAHAM'S following of GOD'S Calling, and leaving of his Countrey, is counted a worke of Fayth. From ABRAHAM'S Example, then, let vsus learne, 1. That Fayth in GOD, will cause a man quyte his Countrey, and Parentes▪ and everie dearest thing, at GOD'S Calling. 2. Fayth counteth GOD'S Promises better than present Possessions, and is content to quyte the one for the other. 3. Yea, it is content with a Promise of better in generall; and for the speciall manner of performance, standeth not to bee blinde. 4. Fayth is willing to obey, as soone as it seeth a Warrand.
Vers. 9. By Fayth, hee sojourned in the Land of Promise, as in a strange countrey; dwelling in Tabernacles, with Isaac and Iaakob, the Heyres with him of the same Promise.
ABRAHAM's sojourning in Canaan, is counted another worke of his Fayth. Wherein wee learne, 1. That Fayth can, for a whyle, suffer to bee a Stranger, even from that wherevnto it hath best Right. 2. When Fayth hath certayntie of an heavenlie Inheritance, it can bee content with a small Portion of thinges earthlie. 3. A man who sojourneth amongst Idolaters, should bee sure of a Calling therevnto: and beeing amongst them, ought to behaue himselfe as a Stranger, and Sojourner. 4. Yea, where hee hath best Right on earth, he ought to hauehave a Pilgrimes mynde.
Vers. 10. For, hee looked for a Citie which hath Foundations▪ whose builder, and maker, is GOD.
THAT which mooved Abraham to behaue himselfe as a Sojourner on earth, was the hope of a setled during place with GOD, in the societie of the Saynctes in Heaven. THEN, 1. Heaven is a setled, commodious, and safe Dwelling Place: All places heere, are but mooueable Tabernacles. 2. The Fathers vnderunder the Lawe, looked for entrie into their …ternall rest, in the Kindome of Heaven, after the ending of their Pilgrimage heere. 3. The hope of Heaven, is able to make a man content with Pilgrims Fare, and Lodging, heere-away.
Vers. 11. Through Fayth▪ also, Sara her selfe receaved strength, to conceaue Seede; and was delivered of a Chylde when shee was past age; because shee judged Him faythfull, who had promised.
SARA is reckoned in the Catalogue of Bel…evers: and, her laughing, through vnbeliefe, is not remembered; but her victorie, over her missbeliefe, is commended. THEN, 1. Even Women are made Patternes of believing, and wyselie walking with GOD: worthie to bee imitated of Men. 2. GOD marketh not the defects of Fayth, but the soundnesse thereof, howe small so ever it bee; what good is in His Children, and not what sinnes they are clogged with.
2. When shee is past age, by Fayth shee getteth strength to conceaue. THEN, 1. Fayth resteth on GOD'S Promise, albeit carnall reason seeme not to second it. 2. Fayth maketh vsus capeable of Benefites, which otherwayes wee could not receaue. 3. The moe hinderances that Fayth hath, it is the more commendable.
3. That which vphelde her, was the faythfulnesse of GOD. THEN, 1. The consideration of the properties of GOD▪ who promiseth, is a speciall helpe, to make vsus rest on the Promise which Hee maketh. 2. Hee that giveth vntounto GOD the Glorie of Faythfulnesse, shall receaue, for a Rewarde, the full Performance.
Vers. 12. Therefore sprang there even of one, and him as good as dead, so manie as the Starres of the Skye in multitude; and as the sand which is by the Sea shore, innumerable.
THE Promise was, of innumerable Children, as the Starres of Heaven: And so was the Performance. THEN, Iustifying Fayth not onelie believeth the Great Promise of Redemption; but also other inferiour promises, which depende therevpon: the believing whereof, giveth evidence of believing the Mayne Promise of Salvation, through the MESSIAH. And therefore it is, that by the Fayth of such Promises, the Faythfull are heere declared to bee justified.
QVESTION. How can this bee, that ABRAHAM'S Seede should bee so manie?
I ANSWERE. 1. Because the one is as innumerable as the other: For they are compared together, in this respect. 2. Superlatiue speaches are to bee expounded according to the scope, and not captiouslie to bee wrested, beside the purpose of the speaker, and beyonde the common acceptation of the bearer. Nowe, the scope of the speach, is to rayse the dulnesse of the mynde, in weyghtie matters, to the due consideration of a trueth, in the due measure: which, otherwayes, should hauehave beene vnderunder-valued. This is the proper intent of the …igure hyperbolicke, in the ordinarie vse of Rhetoricke.
Vers. 13. These all died in Fayth, not having receaved the Promises; but having seene them a-farre off, and were perswaded of them, and embraced them; and confessed, that they were Strangers, and Pingrimes, on the earth.
HEE commendeth the Fayth of the Patriarches, and SARA, that they died in the Fayth, not having obtayned the Promises. THEN,
1. Fayth loseth the commendation, except wee persevere therein, even vntill death. 2. Where wee hauehave a word of Promise made to the Church, or to our-selues, albeit wee see it not performed in our tyme, wee may goe to death, in assurance, that it shall bee performed. 3. They who would die in Fayth, must liue in Fayth.
2. Though they receaved not the Promises, yet they sawe them a-farre off, and were fullie perswaded of them, and embraced them. THEN,
Albeit Fayth come not vntounto a Possession, yet it commeth vntounto a beholding of the Possession comming, vntounto a Perswasion of the Poss…ssion, and a sor… of friendlie Salutation thereof, as the worde importeth; such as Friendes giuegive one to another, whyl… they are drawing neare to embrace one another, after a long tyme separation.
3. They confessed in their lyfe tyme, that they were Strangers, and Pilgrimes, on the earth. This wee reade onelie of Iaakob, before Pharaoh▪ But the mynde of one of the Faythfull, in the mayne matters, maketh evident what is the mynde of the rest.
THEN, 1. It is the parte of true Believers, to professe their Fayth before all, even before Idolaters, amongst whom they liue. 2. They who know Heaven, to bee their owne Home, doe reckon this Worlde a strange Countrey.
Vers. 14. For, they that say such things, declare playnlie, that they seeke a Countrey.
Vers. 15. And, truelie, if they had beene myndfull of that countrey, from whence they came out, they might hauehave had opportunitie to hauehave returned.
Vers. 16. But nowe they desire a better Countreye; that is, an Heavenlie. Wherefore, GOD is not ashamed to bee called their GOD: For, Hee hath prepared for them a Citie.
FROM their Profession, That they were Straungers, hee draweth Consequences, thus: That they desired an homelie Countrey: And if a Countrey, then eyther their owne earthlie Countrey, or a better. Not their owne earthlie Countrey: for they might hauehave returned, when they pleased. Therefore, they desired a better Countrey. And if a better Countrey, then an Heavenlie Countrey: That is, They desired even Heaven it selfe for their Countrey.
1. This deducing of Consequences, from the Profession of the Patriarches, That they were Strangers, TEACHETH VSUS, 1. So to reade the Scriptures, as wee may marke, not onelie what is spoken; but, also, what is thereby imported, by consequence. 2. That, what is imported by a speach, is a playne Declaration of the mynde of the speaker; and not an obscure Deduction, as Mockers call it. They who say they are Strangers, declare playnlie, that they seeke a Countrey, sayeth the Apostle, 3. Yea, that it is lawfull to proceede, drawing one Consequence after another, till wee finde out the full mynde; provyding the Collection bee evident, in the course of sound Reason, as heere it is.
2. The Apostle hath proven heere, That the Patriarches sought Heaven for their Countrey; Because they sought a better than anie on earth.
THEN, 1. The Apostle knew no place for Residence of departed Soules better nor the earth, except Heaven onelie. If there had beene anie other place, such as is feygned to bee, his reasoning had not bene solide. 2. The PATRIARCHES, after the ending of their Pilgrimage heere on earth, went Home, to Heaven.
3. Because they counted themselues Strangers, till they came Home▪ to Heaven, GOD is not ashamed to bee called their GOD. THEN, 1. GOD will honour them, that honour Him. 2. GOD will avowe Himselfe to bee their Portion, who for His Cause doe renounce the Worlde. 3. Yea, that the LORD may honour such as honour Him, Hee will even abase Himselfe, to exalt them. 4. When the LORD hath so done. Hee thinketh it no dishonour to Himselfe, to doe anie thing that may honour His Servants.
4. GOD did prepare them a Citie, which the Apostle before hath called Heaven, or the Heavenlie Countrey. THEN, Heaven was preapared for the Patriarches, and the rest of GOD'S Saynctes, before they had ended their Pilgrimage on earth. And, to put them into Hell, or anie other place, there must bee a doctrine not from Heaven.
Vers. 17. By Fayth, Abraham, when hee was tryed, offered vp Isaac: And hee that had receaved the Promises, offred vp his onlie begotten sonne;
Vers. 18. Of whom it was sayde, That, in Isaac shall thy Seede bee called.
ANother Commendation of Abraham's Fayth, from the proofe given thereof in his tryall about ISAAC. WHENCE WEE LEARNE,
1. That where the LORD giveth Fayth, there Tryall must bee expected: And, the greater Fayth, the greater Tryall. 2. That Fayth is most commendable, when it standeth strong in tryall.
2. Hee is sayde to hauehave offered vp Isaac, by Fa…th. THEN, 1. There is nothing so deare, but Fayth in GOD will make a man quyte it, at GOD'S Commaund. 2. The LORD counteth that to bee done, which a man is about to doe. ISAAC is counted offered, because so was hee, in ABRAHAM'S Purpose.
3. His receaving of the Promises, is heere in another sense, than verse 13. for, there to receaue the Promises, is to receaue the thing promised; or the Promises in performance. But heere it is to hauehave the Promises first and immediatelie made vntounto him.
THEN, The meaning of formes of speach in Scripture, is to bee found by consideration of all circumstances of the place, where they are spoken; and not of some circumstances onelie.
4. It serveth to the commendation of his Fayth, that hee obeyed GOD'S Command, when It seemed to make the Promise null.
THEN, 1. To adhere to the Promise, when by appearance of reason, it is lyklie not to bee performed, is tryed Fayth indeede. 2. When Reason fighteth agaynst Fayth, it is wisedome to quyte that Reason, which would make vsus quyte the Promise. 3. When GOD'S Commaundementes, and Promises, vntounto vsus, seeme to crosse one another, it is wisedome for vsus, to justifie them both. All His Wordes, are trueth.
Vers. 19. Accounting, that GOD was able to rayse him vp, even from the dead: from whence also hee receaved him in a Figure.
ABRAHAM'S looking to GOD'S Fidelitie, and Omnipotencie, made him victorious over everie difficultie; and so to giuegive obedience to this harde Commandement. THEN, 1. When wee get hard Commaundementes, wee must lay our reckoning, howe wee may obey them; and not howe wee may shift them. 2. Difficulties, and impossibilities, as would appeare, must bee rolled over, vponupon GOD. 3. GOD'S Omnipotencie maketh that His Promise can not misse, but take effect.
2. ABRAHAM, as hee expected, so hee found. Hee expected Isaac's resurrection from the dead: and, in … Figure, or Similitude, hee receaved Isaac backe from the dead; that is, from the jawes of Death, no lesse vnexpectedlie, than from the dead.
THEN, 1. The Believer shall finde as much as hee can expect from GOD'S Worde. 2. If the Performance bee not as hee doeth fore-cast, yet it shall bee by a way as comfortable and profitable.
Vers. 20. By Fayth Isaac blessed Iaakob and Esau, concerning things to come.
ISAAC'S blessing of his sonnes, is sayde to bee by Fayth. THEN, Patriarchall Benedictions, were given by ordinarie Fayth, albeit from the ground of extraordinarie revealed Trueth. For, Fayth ordinarie, believeth GOD'S Trueth, revealed how-so-ever, ordinarilie, or extraordinarilie.
2. In that this Example is propounded for ordinarie imitation, in believing of GOD'S ordinarie revealed Word, IT TEACHETH VSUS, That hee who hath the ordinarie Word of GOD, hath as sure a ground to rest vponupon, as if hee had a particular and extraordinarie Revelation.
Vers. 21. By Fayth, Iaakob, when hee was a-dying, blessed both the sonnes of Ioseph, and worshipped, leaning vponupon the toppe of his Staffe.
IAAKOB a-dying, blesseth his Off-spring, and worshippeth GOD, in bodilie weaknesse.
THEN, 1. Fayth can looke through the Clowde of Death, and behold both its owne, and others Felicitie. 2. In the solide assurance which it hath, it can worship, or glorifie GOD, for thinges to come, as if they were alreadie past.
2. It is not sayde, that hee worshipped the top of his Staffe; but, vponupon the top of his Staffe, leaning, for his weaknesse cause, by approaching death: because hee would, for this fore-seene Blessing of GOD vponupon his Posteritie, testifie, by Signes of Worship in his weake bodie, howe hee esteemed of that Favour. THEN, 1. Fayth will make the bodie, albeit it bee weake, concurre with the Spirit, in the LORD'S Worship. 2. When the infirmitie of the bodie maketh it vnable to concurre with the Spirit, it must bee helped with a Stone, as MOSES praying agaynst AMELEK; or Staffe, as IAAKOB heere; or anie thing else, which may enable it to performe the Worship the better; beeing put vnderunder Breast, or Armes, or Knees. 3. IAAKOB'S bending of his bodie, in so great weaknesse thereof, must beare witnesse, agaynst the prophane ease which manie men, now-a-dayes, take vntounto themselues, both in private and publicke Worship.
Vers. 22. By Fayth, Ioseph, when hee died, made mention of the departing of the Children of Israell; and gaue commaundement, concerning his bones.
IOSEPH also testified his Fayth, in his death, concerning the Deliverie of Israell ou… of Aegypt, by direction giving, for transporting his Bones, in signe of his assurance of their going to Canaan; because GOD had promised so.
THEN, The LORD'S Promises, are sure Comfortes in death, whereby Fayth both sustayneth it selfe, and is able to encowrage and strengthen others: And Fayth maketh a man to keepe them in memorie, and to make vse of them in due tyme.
Vers. 23. By Fayth, Moses, when hee was borne, was hid three monethes of his Parentes; because they sawe hee was a proper Chylde; and they not afrayd of the king's commandement.
HOw great weaknesse Moses Parentes did bewray, the Historie maketh evident▪ yet is their Fayth commended, as victorious over the feare, wherein their weaknesse did moste appeare.
WHENCE WEE LEARNE, 1. That nothing is commendable, but because done in Fayth: Their naturall louelove is not mentioned, but their Fayth. 2. That GOD so loveth Fayth in His Children, that Hee commendeth it in the measure it hath, albeit it goe not so farre as it ought; and marketh what Fayth hath, and not what it wanteth of the perfection.
2. The Evidence of their Fayth, hee maketh this; Tha… they were not afrayde of the king's commandement. THEN, 1. GOD alloweth not that kinges commaundementes should bee regarded, when they commaund impietie, and wickednesse: for then should they bee honoured aboue GOD, if for their commaundement, wee should doe that which Hee forbiddeth. 2. Nothing but Fayth in GOD, is able to make a man overcome the feare of that, which Potentates may doe vntounto him: And, it is a commendable worke of Fayth, to get this victorie.
3. The beautie of the Chylde, stirred vp his Parentes to this worke of Fayth; thinking with themselues, that it behooved to bee for some speciall ende, that GOD had so fashioned the Chylde.
THEN, 1. The LORD hath wayes an…w to excitate the Fayth of His owne, and bring it foorth to act. 2. Where speciall Endewmentes are given, there is good Evidence of speciall Employment to follow.
Vers. 24. By Fayth, Moses, when he was come to yeares, refused to bee called the sonne of Pharaoh's daughter.
MOSES refusing the Honour which hee might hauehave had in PHARAOH'S Court, because it might hauehave hindered him from the Honour of one of GOD'S People, is commended, for a worke of Fayth.
THEN, It is better to bee a Member of GODS Church, amongst GOD'S People, than to bee a Prince, in a great Kingdome, without the Church.
2. Because hee would not hauehave chosen to bee the sonne of PHARAOH'S daughter, therefore hee refused to bee called so. THEN,
That which a man dare not avow himselfe to be, or may not lawfullie choose to bee, hee must refuse to bee esteemed to bee; hee must refuse to bee called such.
3. His manner of refusing this vnhalowed honour, is expounded to bee by joyning himselfe with the People of GOD; and so forsaking of PHARAOH'S Court.
THEN, 1. That is the true way of refusing vnlawfull honour, to quyte the place wherevnto the vnlawfull honour is annexed, and betake themselues to what they may brooke with GOD'S Approbation, howe meane so ever it seeme before the world. 2. When Honour and a good Conscience can not bee kept together, let the Honour bee quyted, and the Preferment goe.
4. When hee was come to yeares hee did this.
THEN, 1. What one hath done in his non-age, or ignorance, is not reckoned, when after …yper consideration hee amendeth it. 2. The more ryplie, and advysedlie, a good worke bee done, it is the more commendable.
Vers. 25. Choosing rather to suffer affliction with the People of GOD, than to enjoye the pleasure… of sinne for a season.
THe reason of his refusall, is the esteemation which hee had of the estate of GOD'S People, how afflicted so ever, aboue the pleasures of sinne.
THEN, 1. Hee who chooseth the Priviledges, and Fellowship, of GOD'S People, must choose their Affliction also. 2. The Riches, Honour, and Pleasure, which a man enjoyeth, with the disavowing of true Religion, and want of the Societie of GOD'S People, which hee might hauehave, are but the pleasures of sinne. 3. What pleasure a man can hauehave by sinne, is but for a season. 4. It is better to bee afflicted for a season, with GOD'S People, than to liue with the Wicked, with pleasure, for a reason: and it is greater miserie to bee in a sinfull state, than in an afflicted state.
Vers. 26. Esteeming the reproach of CHRIST greater Riches, than the Treasures of Aegypt: For, hee had respect vntounto the Recompence of the Rewarde.
HEE commendeth the worke of MOSES his Fayth, by the Motiues therevnto▪ whereof the first was, The high esteemation of the reproach of CHRIST.
THEN, 1. MOSES, and GOD'S People in his tyme, did knowe CHRIST: or else, they could not hauehave borne His Crosse, and suffered for Him. 2. Christianitie is as olde, as true Religion. 3. The Crosse, and Reproach, hath attended on true Religion, in all Ages. 4. What reproach men suffer for true Religion, is reckoned to bee CHRIST'S Reproach, and not theirs. 5. Reproach and Shame, is the heaviest parte of the Crosse; for, vnderunder it, is all compryzed heere.
2. The next Motiue, was, His Respect vntounto the Recompence of the Rewarde; which also made him to este…me the Reproach, his Riches.
THEN, 1. There is a Rewarde for such as suffer reproach for CHRIST. 2. It is lawfull, yea, needfull, for men, to hauehave respect vntounto this Reward, and to drawe encowragement from it, even for their owne streng…hening. 3. Though the Crosse seeme terrible, yet Fayth can pierce thorow it, and beholde the Rewarde following it. 4. When Sufferinges for CHRIST are rightlie seene, they are the richest, and most glorious Passage, in all our lyfe.
Vers. 27. By Fayth hee forsooke Aegypt, not fearing the wrath of the king: for, hee endured, as seeing Him who is invisible.
ANOTHER Worke of Fayth, is, His leading of the People, from their dwelling places in Aegypt, to the Wildernesse, with the hazard of the wrath of Pharaoh, if hee should overtake them.
THEN, Whatever it seeme vntounto vsus nowe after it is done, it was no small Fayth, at that tyme, to vndertake such a Businesse, to turne his backe vponupon a fertile Lande, and goe, with such a Companie, without Provision, to the Wildernesse.
2. His Fayth is commended, for not fearing the wrath of the king. Exod. 2.14. Moses feared the wrath of Pharaoh, and fled. After that, Exod. 10.29. Hee feared not another Pharaoh, as terrible as the former. THEN, Where naturall Cowrage would succumbe, Fayth will sustayne; yea, and make a man endure; (as is spoken in the next words) where naturall Cowrage, having led him on a little, would forsake him at length.
3. The Encowragement vntounto this Worke, was, Hee saw Him that is invisible: That is, Hee apprehended, by Fayth, GOD more powerfull, than Pharaoh, and more terrible.
THEN, 1. Fayth openeth the Eyes, to see GOD in a Spirituall manner; who by sense, or imagination carnall, can not bee conceaved. 2. The beholding of the invisible GOD, is able to supporte a Man's Cowrage, agaynst the Terrour of Men, and all thinges visible: and nothing else can doe it.
Vers. 28. Through Fayth hee kept the Passeover, & the sprinkling of blood; lest hee that destroyed the first-borne, should touch them.
ANOTHER Worke of his Fayth, is, His keeping of the Passeover: That is, The Sacrament of the Angels passing over, and not destroying the people.
THEN, 1. It is vsuall for Scripture, speaking of Sacramentes, to giuegive the name of the thing signified, to the Signe; because the Signe is the memoriall of the thing signified. CIRCVMCISION is called the COVENANT, GENES. xvij.13. because it is the Memoriall thereof. The PASCHALL SVPPER, for the lyke cause, is heere called the PASSEOVER, which was the worke of the Angell; because it was, by appoynctment, the Memoriall of it. So the CVPPE, in the LORD'S SVPPER, is called THE NEW TESTAMENT IN CHRIST'S BLOOD: and the Bread, in the same Supper, is called THE BROKEN BODIE OF CHRIST; because it is the Memoriall thereof. 2. It is the worke of Fayth, to celebrate a Sacrament rightlie. 3. As MOSES celebrated the Passeover, in assurance, that the Destroying Angell should not touch the People of Israell; So may everie Believer bee certified, by vsing the Sacrament; That the Grace promised, and sealed in the Sacrament, shall bee bestowed.
Vers. 29. By Fayth, they passed thorow the red Sea, as by drye land: vvhichwhich the Aegyptians essaying to doe, were drowned.
HEE joyneth the Fayth of the true Israelites, with the Fayth of Moses; for whose sake…, the rest of the incredulous multitude, got the Benefite of Deliverie also through the red Sea; which was the Fruite of the Believers Fayth.
WHENCE WEE LEARNE, 1. That Fayth will finde vnexpected Deliveries, and Out-gates, where it might seeme altogether impossible. 2. Yea, Meanes of Destruction, by Fayth, may bee turned into Meanes of Preservation.
2. The Fruit of Fayth is evidenced, by the drowning of the Aegyptians, essaying themselues to follow that way, which Fayth had opened to Israell.
THEN, 1. Presumption in Vnbelievers, will set them on worke, to goe thorow the same Daungers, which Believers passe thorow; but without all successe: For, Believers shall escape, where Vnbelievers shall drowne. 2. The Benefite of Fayth, is best seene, when the evill of vnbeliefe is seene.
Vers. 30. By Fayth the Walles of Hiericho fell downe, after they were compassed about seaven dayes.
HEE ascrybeth the downe-throwing of the Walles of Hiericho, to Fayth; making the Believers only to compasse them seaven dayes.
THEN, 1. VVhat GOD doeth for Believers, is reckoned the worke of Fayth; because Fayth setteth GOD on worke, so to say, and His Power, employed by Fayth, worketh the worke. 2. Fayth will throw downe strong Holdes, and overcome seeming-impossibilities. 3. Fayth must vse such Meanes as GOD appoyncteth, albeit they seeme but weake. 4. It mat…ers not how weake the meanes bee, if Fayth hauehave a Promise to prevayle thereby. 5. The Meanes must bee constantlie vsed, during the tyme that GOD appoyncteth them to bee followed.
Vers. 31. By Fayth the Harlot Rahab perished not with them that believed not, when shee had receaved the Spies with peace.
RAHAB the Harlots Fayth is commended, by the Fruit of her safetie, when Missbelievers perished.
QVESTION. How heard shee GOD'S word, to beget Fayth? or, how heard they of Hiericho GOD'S Word, that they should bee called Vnbelievers?
I ANSWERE. The common reporte of GOD, and His Workes, joyned with GOD'S Blessing, was sufficient to beget Fayth in her: And the same reporte, albeit carried, as other Newes, by common Messengers, being despysed, and counted vnworthie to bee farther enquired for, and sought after, was sufficient to make them guiltie of Missbeliefe.
THEN▪ 1. In this Example it is evident, that Fayth is as acceptable in an Heathen, and an Harlot, as in a Professour, and person of better condition. 2. That Fayth can change an Heathen, or vyle person, into a Saynct. 3. That the Fayth of Women is worthie to bee observed, and imita…ed, even as well as Mens Fayth. 4. That the vnworthinesse of the partie believing, giveth commendation so much the more vntounto the excellencie of Fayth.
2. No worde heere of her Lie, in receaving the Spies; but onelie of her Fayth, and peaceable behaviour towardes them.
THEN, 1. VVhere GOD seeth Fayth▪ Hee hydeth His Eyes, as it were, from anie thing that might deface the Glorie thereof. 2. Hee gathereth vp the smallest good Fruites which Fayth bringeth foorth; and maketh not small reckoning thereof, howe small so ever they bee.
Vers. 32. And, what shall I more saye: For the tyme would fayle mee, to tell of Gideon, and of Barak, & of Sampson, and of Iephthah; of David also, and Samuel, and of the Prophets.
HAving reckoned a number, and having moe to produce, hee stayeth his course, TO TEACH,
1. That Prudencie must moderate, and make seasonable vse of the aboundance of a mans knowledge, and memorie. 2. That the Scripture giveth vsus to make vse of the Fayth of all that are recorded therein, albeit they bee not in this Catalogue.
2. The diversitie of those that are heere recorded, TEACHETH VSUS, That albeit there bee difference of Believers; some stronger, as DAVID; some weaker, as the rest; some base Bastardes, as IEPHTHAH; some of better sorte; some of them notable in holinesse, and conversation; some of them taynted with notorious falles in their lyfe; Yet are they all enrolled by GOD, in a Catalogue of Honour, amongst His Saynctes.
Vers. 33. Who, through Fayth, subdued Kingdomes, wrought Righteousnesse, obtayned Promises, stopped the mouthes of Lyons,
Vers. 34. Quenched the violence of fyre, escaped the edge of the Sworde; out of weaknesse, were made strong; waxed valiant in fight, & turned to flight the Armies of the Aliens.
HEE reckoneth the Workes of their Fayth, whose names hee suppresseth; of whome some subdued Kingdomes, by their Fayth, as Ioshua, and the Iudges: Some wrought Righteousnesse; that is, attayned vntounto a righteous Behaviour, in their difficile Employmentes, as David and Samuell, in Peace and Warre: Some obtayned Promises, as Gideon, Barak, &c. Some quenched the violence of Fyre, as the three Children: Stopped the mouthes of Lyons, as Sampson, Daniell: Escaped the Sworde, as David, Elias: Of Weake, were made Strong, as Ezekias: Waxed valiant in sight, as Ioshua, Sampson, David: Put to flight the Aliens, as Ionathan, Gideon, Iehosaphat: Women receaved their dead alyue, as the Widow of Sareptha, and the Shun…mite…e, &c.
WHENCE WEE LEARNE, 1. That in the olde Church, vnderunder the Lawe, when the groundes of believing were not so cleare as nowe they are, excellent thinges are recorded to bee done by Fayth, for vp-stirring of such as are vnderunder the light of the Gospell, to make vse of Fayth. 2. That neyther Fyre, nor Water, nor Man, nor Beast, is so strong, but Fayth may make a weake Man victorious over them all. 3. Yea, nothing so terrible, or difficile, but a Man, who hath GOD'S Word to bee a ground for his Fayth, may adventure vponupon it, with assurance of prevayling. If hee bee called, hee may encounter with the hardest Partie.
Vers. 35. VVomen receaved their dead, raysed to lyfe agayne: and others were tortured, not accepting deliverance, that they might obtayne a better Resurrection.
Vers. 36. And others had tryall of cruell Mockinges, and Scourginges; yea, more-over, of Bondes, and Imprisonment.
Vers. 37. They were stoned, they were sawen a-sunder; were tempted, were slayne with the Sworde: They wandered about in Sheepe Skinnes, and Goat Skinnes, beeing destitute, afflicted, and tormented.
WHether the Apostle hath taken these particulars from the Recordes extant in the tyme, from the Bookes of Maccabees, and others, or not, it matters not much; seeing this standeth sure, that the certayntie of the trueth thereof, was from Divine Inspiration, the ground of all Scriptures out-giving.
And hence wee learne, 1. That as Fayth enableth Men to doe, so also to suffer. 2. That there is no trouble in the flesh, but GOD'S Children may fall thereinto; no Torment so cruell, no Terrour, nor Allurement, but they may bee essayed in them, by Persecuters. 3. That there is no Payne, nor Griefe, nor losse, so great, but Fayth knoweth howe to make Gayne of it, and to despyse all, in hope of the Rewarde. 4. That the Olde Church believed the Resurrection, and comforted themselues in Martyrdome, by the hope thereof.
Vers. 38. Of whom the World was not worthie. They wandered in Desartes, and in Mountaynes, and in Dennes, and in Caues of the earth.
IN calling the Worlde vnworthie of the companie of these Children of GOD, LEARNE,
1. That one Believer is more worth in GOD'S esteemation, than all the VVorlde beside. 2. None despyse GOD'S Children, but worthlesse and despyseable soules.
2. In that hee reckoneth the solitarie and Heremiticall lyfe of GOD'S Children, and their Apparell suteable to their Dwelling, amongst their Troubles, Sufferinges, and Persecutions, which they did not choose, but were driven vntounto, of necessitie, by the crueltie of the tyme ▪ HEE TEACHETH VSUS,
1. That the Heremiticall, and solitarie lyfe, and separation from amongst the societie of Men, is onlie then commendable, when Men beeing driven therevnto, of necessitie, doe beare it in a Christian manner. Otherwayes, to sequestrate our selues from the fellowship of Men, to whome wee owe the Dueties of LoueLove, so long as wee may doe them anie good, or so long as they will suffer vsus to liue amongst them, is, in short to loose from our Neckes, the Yoake of the Second Table of GOD'S Law, vnderunder pretence to keepe the First Table the better. 2. The Saynctes shall finde peace amongst the wilde Beastes, rather than amongst wicked men.
Vers. 39. And these all having obtayned a good Reporte, through Fayth, receaved not the Promise.
BY the Promise, is meaned the Mayne and chiefe Promise of CHRIST'S Incarnation, wherein they were inferiour vntounto vsus; and yet both were contented, to rest by Fayth, vponupon the Promise, with the light which they had; and obtayned a good Reporte thereby: That is, Were approven, and justified of GOD.
THEN, The Fayth of those who lived before CHRIST, having lesse clearnesse of the ground, than wee; and yet sufficient to supporte them in all troubles, and to obtayne Iustification before GOD, is a great Encowragement vntounto vsus, vnderunder the Gospell, to belieue; and a great conviction, if we belieue not.
Vers. 40. GOD having provyded some better thing for vsus; that they without vsus, should not bee made perfect.
HEE giveth a reason heereof; Because GOD had appoyncted, the accomplishment of the Promise, of sending the MESSIAH, to bee in the last tymes; that they should not bee perfected, that is, justified, and saved, by anie thing done in their tyme; but by looking to our tyme, and CHRIST'S satisfaction made therein: whereby they and wee are perfected together. THEN, 1. CHRIST'S comming in these last tymes, is a better thing than all the Glorie of the Olde Church, and Service, and Prerogatiues thereof. 2. All the Shadowes in their tyme, without CHRIST, who is the Substance of them all, in our tyme, exhibited, was vnable to perfect the Fathers; that is, to justifie, and saue them. 3. The perfecting of the Fathers, in the Olde Testament; and the perfecting of vsus, in the New Testament, doe meete together, in that One better thing, CHRIST IESVS; by whom, they and wee both, are saved: And, so, they are not perfected, without vsus.
2. In that hee leadeth vsus vntounto GOD'S fore-seeing and fore-provyding of this, hee looseth all curious questions, about this Course which GOD hath taken, to make the Case of His Church better nowe, than of olde.
THEN, That GOD hath thought good so to doe, is sufficient, for stopping our myndes from all curious enquyring of the LORD'S Dispensation.