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…
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.A cloud of faithfull witnesses, leading to the heauenly Canaan, or, A commentarie vpon the 11 chapter to the Hebrewes preached in Cambridge by that godly, and iudicious divine, M. William Perkins ; long expected and desired, and therefore published at the request of his executours, by Will. Crashawe and Tho. Pierson, preachers of Gods Word, who heard him preach it, and wrote it from his mouth.
William Perkins 1558–1602London: printed by Humphrey Lownes for Leo. Greene, 1607London: printed by Humfrey Lownes for Leo. Greene, 1607
[8], 592 p. · 208k words · STC 19677.5 · ESTC S2273
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
For, beside their Verbal preaching, and delivering of Gods word, they preached in their lives and actions; especially in such actions as were extraordinary. And such was Noah's building of the Ark: it was an actual preaching; yea, every stroke upon the Ark, was a loud Sermon, to the eyes and ears of that wicked world. For, by making it, he signified some should be saved, and the rest drowned: namely, all that would believe and repent, should be saved in it; and all that would not, should (out of it) be drowned: & because they believed not this, therefore by it he condemned them. From this ground we may learn•:
For, beside their Verball preaching, and deliuering of Gods word, they preached in their liues and actions; especially in such actions as were extraordinarie. And such was Noahs building of the Arke: it was an actuall preaching; yea, euery stroke vpon the Arke, was a loud Sermon, to the eyes and eares of that wicked world. For, by making it, he signified some should be saued, and the rest drowned: namely, all that would beleeue and repent, should be saued in it; and all that would not, shold (out of it) be drowned: & because they beleeued not this, therefore by it he condemned them. From this ground we may learn•:
First, that a man may be a true and sincere Minister, lawfully called by God and his Church, and yet not turn many unto God, nor by his Ministry bring many to repentance. For here Noah a Prophet called immediately, yet in 120. years preaching both in word and action, he cannot turn one to faith and repentance. A most fearful thing, if we well consider it, that both by preaching and making the Ark, he should not turn one of the sons of Lamech, Methuselah, or Enoch, to believe him: but that they should all rather choose to be misled in the general vanity of that wicked world, then to serve God with Noah. This was a most discomfortable thing unto him as could be, yet this hath been the case and lot of many holy Prophets: Isaiah must go and preach unto them, and yet his doctrine must harden their hearts, that they may not be saved, Isaiah 6.10. And Ezekiel must go and speak, and yet is told aforehand, they will not hear him, nor repent,
. There is nothing will more discourage a man, and cast down his heart, then to see that his labours are not only in vain, but do take a contrary effect; that whereas they were bestowed to have saved them, they are means of their deeper condemnation. Therefore as when their labours bring men to God, they may greatly rejoice, and account those people, as S. Paul did the Thessalonians, his crown, his joy and glory:
So when they do no good (as Noah here) but that men are worse and worse; this must humble and abase them in themselves, & let them know the power and virtue is not in them, but God. So saith S. Paul to the ungodly & impenitent amongst the Corinthians: I fear, saith he, when I come,
my God abase me amongst you, & I shall bewail many of them which have sinned▪ & not repented. And surely, this or nothing will abase a Minister, & minister matter of great bewailing; Yet not so, but as still there is matter of true comfort & contentment, unto all godly & faithful teachers. For, whether thy labour be the savour of life unto life,
or of death unto death, to thy hearers; It is to God a sweet savour in Christ.
First, that a man may be a true and sincere Minister, lawfully called by God and his Church, and yet not turne many vnto God, nor by his Ministerie bring many to repentance. For here Noah a Prophet called immediatly, yet in 120. yeeres preaching both in word and action, he cannot turne one to faith and repentance. A most fearefull thing, if we well consider it, that both by preaching and making the Arke, hee should not turne one of the sonnes of Lamech, Methushelah, or Henoch, to beleeue him: but that they should all rather chuse to be misled in the generall vanity of that wicked world, then to serue God with Noah. This was a most discomfortable thing vnto him as could be, yet this hath beene the case and lot of many holy Prophets: Esay must goe and preach vnto them, and yet his doctrine must harden their hearts, that they may not be saued, Esay 6.10. And Ezekiel must goe and speake, and yet is tolde aforehand, they will not heare him, nor repent, Ezek. 3.4.7. And when S. Paul himselfe preached vnto the Iewes at Rome, some beleeued not, Acts 28.24. There is nothing will more discourage a man, and cast downe his heart, then to see that his labours are not onely in vaine, but doe take a contrarie effect; that whereas they were bestowed to haue saued them, they are meanes of their deeper condemnation. Therefore as when their labours bring men to God, they may greatly reioyce, and account those people, as S. Paul did the Thessalonians, his crowne, his ioy and glory: 1So when they doe no good (as Noah here) but that men are worse and worse; this must humble and abase them in themselues, & let them know the power and vertue is not in them, but God. So saith S. Paul to the vngodly & impenitent amongst the Corinthians: I feare, saith he, when I come, 2my God abase me amongst you, & I shall bewaile many of them which haue sinned▪ & not repented. And surely, this or nothing wil abase a Minister, & minister matter of great bewailing; Yet not so, but as stil there is matter of true cōfort & cō tētment, vnto all godly & faithful teachers. For, whether thy labour be the sauour of life vnto life, 3or of death vnto death, to thy hearers; It is to God a sweet sauour in Christ.
Again, we may here learn, that those who are condemned before God, have their condemnation by the preaching of the word. The secrets of all the world, saith the Apostle, shall be judged by Jesus Christ, according to the Gospel: and here the preaching of Noah, and his actual preaching by preparing the Ark, condemns the world. Such is the power and might of the Ministry of Gods word, upon all them that resist it.
Againe, we may here learne, that those who are condemned before God, haue their condemnation by the preaching of the word. The secrets of all the world, saith the Apostle, shall be iudged by Iesus Christ, according to the Gospell: and heere the preaching of Noah, and his actuall preaching by preparing the Arke, condemnes the world. Such is the power and might of the Ministerie of Gods word, vpon all them that resist it.
Which being so, should teach all men, when they come to hear Gods word, to submit themselves to the power of it, to obey it, and become penitent: for, otherwise so many Sermons as a man heareth, so many indictments are presented to God against him. And if at the last day there were no devils to accuse; those bills of indictments, would both accuse and condemn him. And this Judgement is begun in this life, as their consciences do often tell them, and is accomplished at the last day: for there is no dallying with God• word: if it cannot save ▪ it kills. It is the fire, which if it cannot soften, it hardens. Let then all impenitent men, make conscience to obey Gods word: for if now they abuse it, it will be even with them, both here and in another world. For, as the very same Ark, which saved Noah and his household, condemned the world: so the same word of God, which believed and obeyed by godly men, is their salvation; disobeyed, and refused by ungodly men, shall be their condemnation.
Which being so, should teach all men, when they come to heare Gods word, to submit themselues to the power of it, to obay it, and become penitent: for, otherwise so many Sermons as a man heareth, so many inditements are presented to God against him. And if at the last day there were no diuels to accuse; those bills of inditements, would both accuse and condemne him. And this Iudgement is begun in this life, as their consciences doe often tell them, and is accomplisht at the last day: for there is no dallying with God• word: if it cannot saue ▪ it ki•ls. It is the fire, which if it cannot soften, it hardens. Let then all impenitent men, make conscience to obay Gods word: for if now they abuse it, it will be euen with them, both here and in another world. For, as the very same Arke, which saued Noah and his houshold, condemned the world: so the same word of God, which beleeued and obayed by godly men, is their saluation; disobayed, and refused by vngodly men, shall be their condemnation.
Here is the third and last effect, whereby the excellency of Noah's faith is commended. It made him an heir, and that not of the world: (for so he was besides) but of that that the world could not yield; of righteousness, and that of the best of all, even of that righteousness, which is by faith. These words have relation to that testimony, which God ⟨p. 150⟩gave of Noah in Genesis, 6.9. Noah was a just and upright man, and walked with God. Now that which is spoken there more generally, is here particularly opened and unfolded; he was just or righteous: how? he was righteous by the righteousness of faith: so that these words are a commentary unto the other.
Here is the third and last effect, whereby the excellencie of Noahs faith is commended. It made him an heire, and that not of the world: (for so he was besides) but of that that the world could not yeeld; of righteousnesse, and that of the best of all, euen of that righteosnesse, which is by faith. These words haue relation to that testimonie, which God ⟨p. 150⟩gaue of Noah in Genesis, 6.9. Noah was a iust and vpright man, and walked with God. Now that which is spoken there more generally, is here particularly opened and vnfolded; he was iust or righteous: how? hee was righteous by the righteousnesse of faith: so that these words are a commentarie vnto the other.
But because that, that is here affirmed of Noah, is a most glorious thing; his faith made him an heir (that is, made him that was heir of all the earth, a better heir) therefore these words are to be well weighed. For their full opening, three points are to be considered:
1. What is the righteousness here spoken of.
2. Why it is called the righteousness of faith, or by faith.
3. How Noah was made Heir of it by his faith.
But because that, that is here affirmed of Noah, is a most glorious thing; his faith made him an heire (that is, made him that was heire of all the earth, a better heire) therefore these words are to be well waighed. For their full opening, three points are to be considered:
1. What is the righteousnesse here spoken of.
2. Why it is called the righteousnesse of faith, or by faith.
3. How Noah was made Heire of it by his faith.
For the first, That righteousness by which Noah and all holy men, are to stand righteous before God, is not a righteousness of any nature but such a one as is appointed of God for that purpose. That we may know it the more distinctly, we must examine the several kinds thereof.
For the first, That righteousnesse by which Noah and all holy men, are to stand righteous before God, is not a righteousnesse of any nature but such a one as is appointed of God for that purpose. That wee may knowe it the more distinctly, wee must examine the seuerall kindes thereof.
Uncreated ▪ is that which is in God, and hath no beginning nor ending, no means, nor measure. Of this speaketh the Prophet, Psalm. 119.137. Righteous art thou, O Lord. This cannot make any man righteous; for two reasons.
Vncreated ▪ is that which is in God, and hath no beginning nor ending, no meanes, nor measure. Of this speaketh the Prophet, Psalm. 119.137. Righteous art thou, O Lord. This cannot make any man righteous; for two reasons.
First; for the Godhead and it are all one, It is in God essentially. A man is one thing, and his righteousness is another. But God and his righteousness are all one: And therefore it is as impossible for any man to have this righteousness ▪ as it is to be God.
First; for the Godhead and it are all one, It is in God essentially. A man is one thing, and his righteousnesse is another. But God and his righteousnesse are all one: And therefore it is as impossible for any man to haue this righteousnes ▪ as it is to be God.
Secondly, it is infinite, and mans soul a finite creature, and therefore not capable of any thing that is infinite; and consequently, not of the unmeasurable righteousness which ⟨p. 151⟩is in the godhead. Therefore this we must leave unto God, as proper to the Deity.
Secondly, it is infinite, and mans soule a finite creature, and therefore not capable of any thing that is infinite; and consequently, not of the vnmeasurable righteousnes which ⟨p. 151⟩is in the godhead. Therefore this we must leaue vnto God, as proper to the Deitie.
Created righteousness, is that, which God frameth in the reasonable creature, Men and Angels. Of Angels we are not to speak, though theirs and mans differed not much in nature at their creations.
Created righteousnesse, is that, which God frameth in the reasonable creature, Men and Angels. Of Angels we are not to speake, though theirs and mans differd not much in nature at their creations.
