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A cloud of faithful witnesses, leading to the heavenly Canaan, or, A commentary upon…A cloud of faithfull witnesses, leading to the heauenly Canaan, or, A commentarie vpon…

Name: A cloud of faithful witnesses, leading to the heavenly Canaan, or, A commentary upon…
Author: William Perkins

A cloud of faithful witnesses, leading to the heavenly Canaan, or, A commentary upon the 11 chapter to the Hebrews preached in Cambridge by that godly, and judicious divine, M. William Perkins ; long expected and desired, and therefore published at the request of his executors, by Will. Crashawe and Tho. Pierson, preachers of Gods Word, who heard him preach it, and wrote it from his mouth.

:359p. 89

Thirdly, he rewardeth them not with his naked favour, but with the most gracious testimonies thereof that can be: which are two; Forgiveness of their sins: and eternal life and glory with himself. This is all a Prince can do to his subject, who hath offended him; To forgive him the fault, and remit the punishment▪ and to advance him to honour. This doth the Lord to all that seek him: he forgives them the debt they owe him, whereby life, and soul, and all was forfeited to him, and gives them also life everlasting: So plentiful a reward is given them from that God, under whose wings they are come to trust.

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, vnder whose wings they are come to trust.

:360p. 89–90

Fourthly, he rewardeth them with the beginnings of heaven and happiness even in this world. A good conscience, ⟨p. 90⟩and joy in the holy Ghost: the comfort whereof is more, even in the bitterest affliction, then all the pleasures and contentments in the world.

Fourthly, hee rewardeth them with the beginnings of heauen and happinesse euen in this world. A good conscience, ⟨p. 90⟩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.

:361p. 90

Lastly, with the appurtenances of heaven, and of eternal life: namely, the good blessings of this life, a competent portion whereof God giveth his children in this world, as tokens of his favour, and as rewards of their service, and seeking him.

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.

:362p. 90

Now as this place doth aim at all these rewards; so principally and directly the holy Ghost meaneth eternal life: as though he had said: He that cometh to God, must steadfastly believe that God is able, and most willing to reward all that come to him with a better reward then this world can yield, even with eternal life and glory for his sons sake.

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.

:363p. 90

But then will some object; God rewardeth us, therefore we merit; therefore good works deserve.

But then will some obiect; God rewardeth vs, therefore we merit; therefore good works deserue.

:364p. 90

I answer, this place indeed is grossly abused by the Papists for that purpose: but we are to know, the truth is far otherwise; for God rewardeth men for two causes: First, for his promise sake, and that is for his own sake, for it was his own goodness that made him promise, and no former debt he owed to man. Again, he 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 worthiness, are our good works 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 us suck the honey: for this notable sentence hath excellent use.

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 vs sucke the honey: for this notable sentence hath excellent vse.

:365p. 90–91

First, if God be a rewarder of them that seek him, then not of them that seek him not. Who seek not God? wicked and ungodly men, seek him not, but rather seek to avoid him, and his service: this sentence therefore is heavy against ⟨p. 91⟩them. For, when they hear it, their conscience answereth, But we seek not God; Therefore we can look for no reward from him. Doest thou seek the world? then must the world be thy rewarder: Doest thou seek to please thy self? then must thou reward thy self. And if thou wilt please the devil by living in sin, then must he be thy paymaster: alas! pitiful and fearful will these rewards be.

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 ⟨p. 91⟩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.

:366p. 91

Again, if God reward none but them that seek him: here appears the reason why so many Papists die in our religion, and (with us) cleave to Christs merits alone, when they come to die; because their conscience then tells them, that by their pilgrimages, relics, will-worships, and many more of their courses (ordinary in Popery) they did never seek God, but themselves & their own honour, gain, and credit; and full well knew they that there is no reward due for such service: and therefore by their practice they make it a true saying, that It is good living a Papist, but dying a Protestant.

Againe, if God reward none but them that seeke him: here appeares the reason why so many Papists die in our religion, and (with vs) 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.

:367p. 91

Secondly, if God be a rewarder of them that seek him: Then we see, it is most true which the Apostle saith; It is not in vain to serve God, 1. Cor. 15.58. for God is a rewarder of them that seek and serve him. Therefore the Atheist and profane men of this world (who say;¹ It is in vain to serve God (and what profit is there that we have kept his Commandments?) are here convinced to be liars against the truth.

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;¹ It is in vaine to serue God (and what profit is there that we haue kept his Commaundements?) are heere conuinced to be liers against the truth.

1Malach. 3.14.

:368p. 91–92

Then seeing it is so, let this admonish us all to seek and serve God, in all truth and sincerity, knowing we serve him who will reward it. Nothing more encourageth a man to serve his Lord and King, then to see that his pains are regarded, and his service rewarded; nor more discourageth a man then the contrary. If therefore God did ever forget any that served him; let us bestow service elsewhere, and think him unworthy to be sought to: but if, contrariwise, he never forgot, nor deceived, nor disappointed any that served him; then is he most worthy ⟨p. 92⟩to have the service both of our souls and bodies. David indeed once said; In vain have I cleansed my heart, and washed my hands in innocency. ¹But he was then in a strong temptation, as himself there confesseth: but afterwards when he went into the sanctuary of God, and searched the truth of the matter,² he confesseth he was deceived: And therefore as in the first verse he had acknowledged,³ that God was good to Israel: ⁴so in the last he concludeth, that it is good for him to draw near unto 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 seek him. Another time also (for he was a man of many sorrows and temptations) being in some extreme distress, his corruption so prevailed,⁵ that he said All men are liars: Whatsoever Samuel, or God, or Nathan, and other Prophets have told me of Gods love, and mercy, and of his promises, and providence, and fatherly care; I see it is all false, and nothing so. Now surely if David or all the Kings in the world can prove this, then God is not worthy to be sought after: but great men think they may say any thing, especially when they are moved, as David here was. But, when David entered into himself, & considered the words he had so presumptuously uttered; upon better advise he confesseth, and writes it up for all posterities to Gods glory and his own shame, that it was in passion, I said in my fear all men are liars:

:369p. 92

O how great is thy goodness which thou hast laid up for them that fear thee, and put their trust in thee, even before the sons of men!

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!

:370p. 92–93

We see then, that merciful promise of Christ is ever made good, Seek and ye shall find, Math. 6. None ever sought God, but found: We may seek our own pleasures, and live loosely, and be deceived, and hear that fearful question, ⟨p. 93⟩What profit have ye now of these things? Rom. 6. What reward, but shame and sorrow? but if we seek God aright, we never loose our labour. Let us therefore seek God, let the hand of our hearts knock at Gods mercy gate in Christ, and we shall not go away without a reward. The prodigal child fled from his Father, spent all, and lost his favour: but he no sooner said, I will return and humble my self to my Father; but he found him, and wan his Fathers favour again.¹ So, let us but offer our selves to seek God (God understandeth our thoughts long before) he will meet us, and receive us,² and give us a reward.

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, ⟨p. 93⟩What profit haue 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 vs therefore seeke God, let the hand of our hearts knocke at Gods mercie 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.¹ So, let vs but offer our selues to seeke God (God vnderstandeth our thoughts long before) he will meet vs, and receiue vs,

:371p. 93

Thirdly, as God rewardeth them that seek him, so all that seek him: None miss him, all find that seek. Great ones have not access, and the poor kept out; but all received as they come: no difference; but the more carefully any seek, the more welcome are they. Here let Princes and Great men learn their duties at God, by whose grace and permission they are what they are.

Thirdly, as God rewardeth them that seeke him, so all that seeke him: None misse him, all finde that seeke. Great ones haue 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.

:372p. 93

First, let them think it unbeseeming their greatness, to let any serve them without a reward: and a stain to their honour, not to let well deserving subjects find their favour. Let them not daunt their hearts by not regarding them and their pains: but let them encourage them to serve them, by looking at them, by good countenances, and good speeches, and by rewarding every one according to his worth. All great men should esteem this, as one of the pearls of their Crowns, to have it said of them, Such a one is a rewarder of them that serve him.

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 euery one according to his worth. All great men should esteeme this, as one of the pearles of their Crownes, to haue it said of them, Such a one is a rewarder of them that serue him.

:373p. 93–94

Again, let them learn to dispense their favour, according to reason, and not affection only. God is indifferent and equal to all that seek him, so let Princes be: for that is true honour & justice to reward each one as he deserves. And that he may find the best, who doth best, this will make ⟨p. 94⟩every one strive, who should be first, and forwardest, in all serviceable duties.

Againe, let them learne to dispence their fauour, according to reason, and not affection onely. 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 ⟨p. 94⟩euery one striue, who should be first, and forwardest, in all seruiceable duties.

:374p. 94

Further, this must teach them not to despise them that are under them in this world: for, howsoever 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 subject, the servant, the poor man, may challenge his part in Gods favour as well as the best: nay, whosoever seeketh the most carefully, shall find the best reward.

Further, this must teach them not to despise them that are vnder 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.

Then seeing it is so, let this admonish vs 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 vs 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 ⟨p. 92⟩to haue the seruice both of our soules and bodies. Dauid indeede once said; In vaine haue I cleansed my heart, and washed my hands in innocencie. ¹But 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,² he confesseth he was deceiued: And therefore as in the first verse hee had acknowledged,³ that God was good to Israel: ⁴so in the last he concludeth, that it is good for him to draw neere vnto 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,⁵ that he said All men are liers: Whatsoeuer Samuel, or God, or Nathan, and other Prophets haue told me of Gods loue, 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; vpon 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: ⁶This he said in his haste or in his feare: but vpon aduise, in the next verse, hee confesseth Gods benefits were so many, and so great to him,⁷ as hee cannot tell what to render to the Lord for them: And in another place, he crieth out in admiration;⁸

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