A learned and very useful commentary on the whole epistle to the Hebrews wherein every word and particle in the original is explained ... : being the substance of thirty years Wednesdayes lectures at Black-fryers, London / by that holy and learned divine Wiliam Gouge ... : before which is prefixed a narrative of his life and death : whereunto is added two alphabeticall tables ...

§. 1. Of the Analysis of HEB. Chap. XI.

THE Apostle having prescribed Faith in the latter end of the former Chapter as an especial meanes of perseverance, In this Chapter he dot•…•… further describe it, and set it out by the excellent effects thereof. So as the sum of this Chapter is, A declaration of the excellencie of Faith.

Hereof are two parts.

• 1. A description of Faith, v. 1.
• 2. An exemplification of that description.

The exemplification is set out by the Effects of Faith: and that in such as 〈◊〉〈◊〉 indued therwith.

These are set out,

• 1. Indefinitely, v. 2, 3.
• 2. Expresly by name; These may be ranked under four heads.
  • 1. Such as lived before the Flood, from v. 4. to v. 8.
  • 2. Such as continued from the Flood to the time of the Law, from v. 8. 〈◊〉〈◊〉. 30.
  • 3. They that were in the Church of Israel till the Captivity, from v. 30. 〈◊〉〈◊〉 v. 34.
  • 4. They that remained from the Captivity till Christs coming, from v. 34. to the end.

• I. Of them that lived before the Flood three are mentioned.
  • 1. Abel. v. 4. His faith was manifested by his sacrifice.
  • 2. Enoch. v. 5, 6. His, by pleasing God.
  • 3. Noah. v. 7. His, by building an Ark.
• II. Of those that lived betwixt the Flood and the Law, there are mentioned 〈◊〉〈◊〉 by name, and others indefinitely implyed.
  • 1. Abraham, whose faith is manifested by four effects.
    • 1. His going whither God called him, v. 8.
    • 2. His so journing in a strange Country, v. 9. This is amplified by that heavenly City which he looked for, v. 10.
    • 3. The numerous of-spring that he had, v. 12.
    • 4. His offering up Isaac, v. 17, 18, 19.
  • ...

    2. Sarah, Whose faith is evidenced by bearing a Child in her old age, v. 11.

    The faith of these, and others that lived as they did, is amplified by their perseverance therein: for they died in Faith, v. 13. This is proved,

    • 1. By their con•…•…ession, That they were strangers, v. 13, 14.
    • ...

      2. By omitting the opportunity of returning to their Country, v. 15.

      This is amplified by the kind of Country which they sought, v. 16.

  • 3. Isaac, Whose faith is set out by blessing his two sons, v. 20.
  • 4. Iacob, Who in faith blessed the two sons of Ioseph, v. 21.
  • 5. Ioseph, Who commanded his bones to be carried out of Egypt into Ca∣naan, v. 22.
  • 6. The Parents of Moses, whose faith shewed it self in their preserving their Son Moses against the Kings Edict, v. 23.
  • 7. Moses his fai•…•…h was demonstrated five waies.
    • 1. By refusing the honour of Egypt, v. 24.
    • 2. By suffering affliction, v. 25.
    • 3. By highly esteeming the reproach of Christ, v. 26.
    • 4. By s•…•…saking Egypt, v. 27.
    • 5. By keeping the Passover, v. 28.
  • 8. The Israelites which came out of Egypt, and passed thorough the Red Sea, v. 29.
• ...

• III. Of those that were betwixt the Law and the Captivitie, seven are num∣bred up by name, and sundry others under general terms intended.
  • 1. Ioshua, and the Isralites under his Government, gave proof of 〈◊〉〈◊〉 faith by the fall of the walls of Iericho, v. 30.
  • 2. Rahab testified her faith by entertaining the Spies, v. 31.
  • 3. Gideon. 4. Barak. 5. Samson. 6. Iephtha. 7. David. 8. 〈◊〉〈◊〉, are produced by name. 9. The Prophets are indefinitely set down, v. 32.

  The effects of sundry of these are set down, v. 33, 34.

• IV. Of those that were from the beginning of the Captivity to Christs time, none are mentioned by name, but the faith of many of them is demonstrated by sundry great effects. These effects were their sufferings for maintaining the 〈◊〉〈◊〉 faith; whereof sundry distinct kinds are mentioned, v. 35, 36, 37, 38.

The conclusion of the whole is set down by an approbation of their faith, (they obtained a good report) and an illustration thereof in this phrase, 〈◊〉〈◊〉 not the promise: As if he had said, by Faith they held out, though they receiv•…•…d not the promise.

Of that illustration a reason is rendred, v. 40. namely, Gods reserving the better things to our times.

§. 2. Of the inference of Heb. 11. v. 1.

Now Faith is the substance of things hoped for, the evidence of things 〈◊〉〈◊〉 seen.

IN this Chapter is a large amplification of the fore-mentioned means of •…•…∣severance, which is Faith; wherein there is, first, A description of Faith in this first verse.

Of the notation of the word, Faith; Of the general nature, and several kinds of it, see The whole Armour of God, on Eph. 6. 16. Treat. 2. part. 6. §. 11, 12, &c.

Here is meant a true justifying and saving faith. The inference of this descri∣ption upon the fore-named proposition of living by faith, and holding faith to the saving of the soul, gives proof hereunto. If the proof be not of the same faith whereof the proposition is, it is to no purpose.

Ob•…•…. Many of the instances following in this Chapter are of a 〈◊〉〈◊〉* 1.1 faith. As Sarah bearing a Child, v. 11. Israels passing thorough the Red Sea, v. 29. the walls of Iericho falling down, v. 30. and sundry others, v. 33, 34, &c.

Answ. The miraculous things there intimated were subordinate to the 〈◊〉〈◊〉 promise of the Messiah; For they believing that principal promise, did withall believe other things that for the present were requisite for them.

Now the mixture of a miraculous faith doth not shoulder out a justifying and saving faith. There are many effects of a vegetative and sensitive soul in man, which are all comprised under the reasonable Soul: So justifying faith 〈◊〉〈◊〉 it self to all Gods promises.

The first particle in our English, NOW, is the note of an assumption in a syllogism: It is the interpretation of the Greek conjunction, commonly tran∣slated a 1.2 BUT, which is used to the same purpose.

The Syllogism may be thus framed;

The just live by that which is the substance of things hoped for, &c.

But Faith is the substance of things hoped for:

Therefore the just live by faith.

§. 3. Of Faith being the substance of things present.

OF the Greek word translated a 1.3 substance, see Chap. 1. v. 3. §. 〈◊〉〈◊〉. and Chap. 3. v. 14. §. 152. In general, it signifieth that which hath

a subsistence or being; that which is indeed, and so subsisteth. Thus it is taken as it is simply considered in it self: But as it hath reference to other things, it importeth that which giveth a kind of being to that whereunto it hath reference; so as believers rest confident thereupon. In which respect this word is translated confidence, Chap. 3. v. 14. 2 Cor. 9. 4. & 11. 17.

This property or effect, substance, is here attributed to faith in reference to the object thereof, which are things hoped for. Things hoped for are future, they are to come: But things to come have no present being.

Quest. How can faith give a being to things that are not?

Answ. We speak not of a natural being in regard of the things themselves, as* 1.4 〈◊〉〈◊〉 faith did simply make that to be which is not: But of a being to the mind of the believer; which (if we may so speak) is a mental being; such a being as the believer is confident of, as if they had a natural present subsistence. This is not a meer imagination, but as true as any thing can be. For faith resteth on the 〈◊〉〈◊〉 principal and infallible truth that can be, namely, Gods promise. What he promiseth shall without question be accomplished; and faith resteth upon it as accomplished.

That faith giveth a being to things that are not, is evident by the Patriarchs 〈◊〉〈◊〉 the promises which they received not, v. 13. In Christ are hid all the 〈◊〉〈◊〉 of God; and faith is that hand whereby Christ is received, Ioh. 1. 12. Now all things tending to life, being in Christ, that which hath Christ hath all.

Faith is herein much commended; and that,

• 1. By the Excellency of it. It is a kind of Creator, in giving a being to* 1.5 things.
• 2. By the Necessity of it. Our chief happiness is to come; as perfection of sanctification, full freedome from all misery, resurrection of the body, eternal life: Faith gives a present being to all these.
• 3. By the Benefit thereof. Through faith we reap good by things before they are: For faith gives not onely a title, but a kind of possession of that which we •…•…ope for.

This giveth an answer to those that make temporal blessings the onely ground 〈◊〉〈◊〉 the faith of the antient Fathers; and that because Evangelical and Celestial blessings were not then exhibited.

The Answer is this; They hoped for those Evangelical and Celectial truths, and thereupon their faith gave a being unto them. In this respect the Gospel was 〈◊〉〈◊〉 unto them, Heb. 4. 2.

Evangelical and Celestial truths were promised before hand; now faith giveth so full assent to that which God hath promised, as it rests as c•…•…nfidently upon it before it be actually accomplished, as if it were indeed really accomplished. We may therefore conclude, tha•…•… the antient Fathers who believed, made Evan∣gelical and Celestial truths the object of their faith, and rested thereupon.

A proper object of faith is that which is hoped for; and that is not seen (as is shewed Chap. 6. v. 19. §. 156.) In this respect faith is the substance of it, and gives a being unto it. Thus there is a mutual relation betwixt faith and hope. We wait for the hope of righteousness by faith, Gal. 5. 5. See more hereof in The whole Armour of God, Tract. 2. part. 7. on Eph. 6. 17. §. 3. 5.

§. 4. Of Faith an evidence of things not seen.

THat faith which is the substance of things hoped for, is also an evidence of t•…•…ings not seen. The noun translated a 1.6 evidence, is derived from a verb th•…•…t signifieth to b 1.7 convince, Ioh. 8. 9, 46. Iam. 2. 9. Thence this noun, that is here properly translated an evidence, which proveth and demonstrateth things to be so and so. Hereby it appeareth, that faith doth as evidently con∣vince the soul of the truth of things that are not seen, as if they were before a man, and he saw them with his eyes. Herein lyeth a main difference betwixt faith and sense, 2 Cor. 5. 7.

By things c 1.8 not seen are meant such as cannot be discerned with the eyes of the body; because they are either invisible in their nature, or kept some way or other from the eye of the body. Of this word, see Chap. 2. v. 9. §. 7•…•….

Quest. Wherein lyeth the difference betwixt this fruit of saith, and the 〈◊〉〈◊〉 part, and this?

Answ. The former speaks onely of things to come: this of things past and* 1.9 present also, as well as to come. There are many things past and accomplished, which are not now seen; as, the birth of Christ, his miracles, his death, and •…•…∣surrection: There are also many things present that are not seen; as, Christs •…•…∣ting at Gods right hand, Angels attending us, the souls of just men in Heaven; yet faith gives evidence of the truth of all these, even such evidence, as they are as sure to believers that now live, as the things which Christ did on earth were to them who then saw them with their eyes, and as the things in Heaven are 〈◊〉〈◊〉 them in Heaven. So as faith works assurance. This Apostle attributes full •…•…∣rance to faith. See Chap. 10. v. 22. §. 65.

In that the things whereof faith is an evidence, are not seen, it is evident* 1.10 that Invisibility maketh not things less credible; many evidences are given hereof in this Chapter. This point is thus expressed to the life, Whom having not see•…•…, ye love, in whom, though ye see him not, yet believing, ye rejoyce, 1 Pet. 1. 8. Christ taketh the point for granted in pronouncing them blessed who have not seen, and yet have believed, Ioh. 20. 29.

Faith comes by hearing, Rom. 10. 17. not by sight, 2 Cor. 5. 7. we hear of many things that we see not.

This discovers the deceit of them, who so long as they see such and such ob∣jects, can believe, but will believe no further; like Thomas, who said, Except I shall see in his hands the print of the nails, &c. I will not believe, Joh. 20. 2•…•…. If God give men health, peace, plenty, and all manner of prosperity, they will believe him to be their God: But if they see no external evidences of his fa∣vour, they will not believe on him. This is the common faith of most 〈◊〉〈◊〉▪ Herein they take away the difference betwixt faith and sight, 2 Cor. 5. 7.

It is faiths excellency to raise the soul above sight, & to support it against sense.* 1.11 True faith makes him that hath it, believe that God is his loving Father, when he seems to be angry with him; it makes him believe that he is in a blessed estate, though he be subject to many outward miseries.

Well were the Martyrs instructed herein. Had they not had evidence of things not seen, they would never have endured what they did. This is rendred as the reason of Moses his enduring, He endured, as seeing him who is invisible, v. 27. Invisible comforts and recompences swallowed up the terrours of those present trials which Martyrs saw and felt.

How much doth it now concern us to acquaint our selves with things in∣visible? such as the Word hath revealed for our stability. This was it that 〈◊〉〈◊〉▪ Christians from fainting, They did look, not at the things which are seen, 〈◊〉〈◊〉 the things which are not seen, 1 Cor. 4. 18. This made David, when he was greatly distressed, and saw no outward help, to encourage himself in the 〈◊〉〈◊〉 〈◊〉〈◊〉 God, 1 Sam. 30. 6. We know not what to do (faith Iehoshaphat to God, in reg•…•… of outward helps) but our eyes are upon thee, 2 Chron. 20. 12. Thus may 〈◊〉〈◊〉 encouraged in all manner of cases that can here befall us.

§. 5. Of the resolution of, and Observations from, Heb. 11. 1.

Now Faith is the substance of things hoped for, the evidence of th•…•… 〈◊〉〈◊〉 seen.

THE sum of this verse is a description of faith.

Herein two points are observable.

• 1. The Inference, in this note of assumption, Now, or but.
• 2. The Substance; whereof there are two branches.
  • 1. The point described, which is Faith
  • ...

• ...
  • 2. The arguments whereby it is described. These are two properties of faith, both amplified by their distinct object.

The first property is thus expressed, the substance▪

The object hereof is things hoped for▪

The other property is thus expressed, the evidence.

The object thereof is, things not seen.

Doctrines.

• I. Helps prescribed are to be explained. This ariseth from the inference, Now. See §. 2.
• II. Faith is a prime grace. This ariseth both from the description, and also from the large amplification thereof. See §. 2.
• III. Faith gives a being to future things. The word, substance, intends as much▪ See §. 3.
• IV. There is a mutual relation betwixt Faith and Hope; For they are future things hoped for, whereof faith is the substance. See §. 3.
• V. Faith works assurance. This property, evidence, intends as much. See §. 4.
• VI. Things invisible are not incredible▪ Though they be not seen, yet is faith 〈◊〉〈◊〉 evidence of them. See §. 4.

§. 6. Of the meaning of Heb. 11. 2.

By it the Elders obtained a good report.

IN this and the other verses following, the foresaid definition of faith is am∣plified and exemplified, and that by the vertue and efficacy of faith, manifest∣ed in sundry particulars.

The first is a good report which it brought to Saints that lived in former* 1.12 times.

This relative, By it, or, a 1.13 in it, hath reference to that grace described in the former verse, which is Faith.

The persons whose faith is here commended, are stiled b 1.14 Elders. Both our English, and also the Greek word, is of the comparative degree: The c 1.15 po∣sitive signifieth an old man, Luk. 1. 18. Men in place of dignity or authority have d 1.16 this title given unto them in the plural number, and that in two especial respects.

• 1. Because old men were fittest to have dignity and authority, by reason of their experience, which teacheth wisdome, Iob 32. 7. 1 King. 12. 7.
• 2. Because such honour was done unto them, as useth to be done unto old men: for old men, carrying gravity in their faces, use to be reverenced; yea the Law requireth as much, Lev. 19. 32.

The comparative here translated, Elder, is attributed to men in regard of their age or office. In reference to age, both those that have attained to many years are so called, 1 Tim. 5. 1. 1 Pet. 5. 5. (in which sense e 1.17 antient women have this title in the feminine gender given unto them, 1 Tim. 5. 2.) and also they who are elder than others, in reference to the younger, are called elder, though they be not old in age, Luk. 15. 25. They also who have lived in former times are called Elders, in that the times wherein they lived were antienter than our times; especially such as were men of parts, of worth, of dignity, authority, or any other esteem. Thus is the word frequently used in the New Testament, Matth. 15. 2.

In regard of office, men were called Elders in reference to Civil and Eccle∣siastical matters. We read of Elders of the People, Exod. 19. 7. Matth. 21. 23▪ Elders of the Town, 1 Sam. 16. 4. Elders of the City, Deut. 21. 3. Elders of the Lands, 1 King. 20. 7. These were Elders for civil affairs.

The Elders of the Jews who in the Evangelists and Acts are said to meet

with Priests, Scribes, and other Rulers, were for Ecclesiastical affairs. For the Civil power was then taken from the Jews.

There were a number of these Elders, (which may be called Senators) that made up a Council, which the Jews called Sanhedrim. Their greatest Council consisted of LXXI Senators: which number is suppos'd to be order'd according to this direction which God gave to Moses, Gather unto me seventy men of the Elders of Israel, &c. Numb. 11. 16. Moses being added to these, maketh 〈◊〉〈◊〉 seventy one. By Elders in this text are meant such as lived in former ages be∣fore the times wherein these Hebrews lived. We call such Ancestors, Pre∣decessors.

The Rhemists translate them old men: which is absurd, obscure, and untrue. For all those Elders, that obtained a good report, were not old men: witness Enoch, compared to the other Patriarchs before the Flood, Gen. 5. 23. Ionath•…•…, Saul's Son, 1 Sam. 31. 2. Iosiah, 2 Kings 22. 1. Ieroboam's Son, 1 Kings 14. 13. They might be therefore young men, as well as old men, that are com∣prised under this word, Elders.

The Apostle useth this indefinite word, which excludeth none that in former* 1.18 times believed, because there were many more, that manifested the truth and vi∣gour of their faith, besides those that are mentioned in the Catalogue following.

Of all of them it is said, they obtained a good report. This is the interpreta∣tion of one Greek word. The verb whence it is derived, signifieth to witness a thing. See Chap. 2. v. 4. §. 30. & Chap. 3. v. 5. §. 53.

It is here of the passive voyce, and may word for word be thus translated, c 1.19 were witnessed; that is, had witness or testimony given unto them: they were approved, and honoured with testimony. Testimony given is, under this passive word, frequently used in the New Testament, in the better part, for •…•… good and honourable testimony, as v. 4. Acts 6. 3. & 22. 12▪ 1 Tim. 5. 10.

Quest. By what kind of testimony were those Antients so honoured?* 1.20

Answ. Both by Gods testimony, and also by Mens.

God three waies gave good testimony unto them.

• 1. He enabled them to do things worthy of good report.
• 2. God gave inward testimony to their souls of his approving them, Acts 15. 8.
• 3. God caused their names and memorable acts to be registred in the ever∣lasting Record, the sacred Scriptures.

Men gave testimony of them, both while they lived, and after they were dead. Such as lived in their time, approved and commended them. Thus was witness given to Cornelius by those that lived with him, Acts 10. 22. and David had honourable testimony given to him by those that lived in succeeding ages.

The ground of this good report is here said to be faith; By it they obtained a good report. The Greek preposition d 1.21 IN (in faith) carryeth emphas•…•…s▪ it implyeth, that the ground of all that made them to have that good report which they had, was in their faith. I will not deny but that the preposition, 〈◊〉〈◊〉, may here be put for By, as our English doth translate it; and so makes it an∣swerable to the many evidences of faith which are set down without a preposi∣tion: but implying by the case in which it is used, as much as this preposition doth: By faith Abel, &c. By faith Enoch, &c. so in the rest.

The preposition e 1.22 IN, is in other Greek Authors also put for BY: It is oft joyned with an instrument, or means of effecting a thing. So in f 1.23 Hebrew.

§. 7. Of the resolution of, and Observations from, Hebr. 11. 2.

THE sum of the second verse is, A Commendation of Gods antient People.

The parts are two.

• 1. The persons commended, Elders.
• 2. The matter of their commendation. Herein consider,

• 1. A testimony given unto them, They obtained a good report▪
• 2. The ground thereof, By it, namely, by Faith.

Doctrines.

• I. There were of old men of worth. Such were the Elders here mentioned.
• II. Worth of men had due testimony. They obtained good report.
• III. Faith especially makes men praise-worthy. By it they had their good te∣stimony.
• IV. Faith is a Catholick doctrine. The Elders from the beginning of the world had learn'd it, and it is continued to these our daies.

§. 8. Of the meaning of Hebr. 11. 3.

Through Faith we understand that the Worlds were framed by the Word of God, so that things which are seen were not made of things which do appear.

THis verse gives another general proof of the vertue and vigour of Faith. It is somewhat more general than the former.

The former was restrained to Elders: This is so indefinitely set down, as it is extended to all Believers, in all ages.

The persons are not distinctly expressed, but comprised under the first person plural of the verb, thus, a 1.24 We understand.

The verb translated, b 1.25 Understand, is derived from a noun that signifieth c 1.26 the mind, Tit. 1. 15. It importeth therefore an action of the mind. But in that it is here inferred upon Faith, it appears, that such an act is here meant, as is not wrought by the strength of natural reason, but by that credence which is given to the Word of God, and from a perswasion of the heart concerning the truth thereof.

The word d 1.27 Faith, is here indefinitely used in the dative case, without any preposition at all, as in the other verses following.

For there is a e 1.28 rhetorical figure, whereby all the distinct commendations of faith, in the several instances thereof, are set down in the beginning of every clause, which setteth down a new instance.

The word translated f 1.29 Worlds, is the same that was used Chap. 1. v. 3. §▪ 18. and taken in the same sense, namely, for all manner of Creatures.

Of the worlds it is here said, that they were g 1.30 framed.

Of the derivation and composition of this word, see Chap. 13. v. 21. §. 172. It implyeth a full and perfect finishing of a thing, so as there remaineth no* 1.31 want, no defect, no imperfection therein. Thus much doth the Hebrew word intend, in this phrase, Thus the Heaven and the Earth were h 1.32 finished, Gen. 2. 1.

The means of framing the worlds is here said to be i 1.33 the Word of God. Some by the Word of God here understand the Son of God, who is called the Word, Ioh. 1. 1. of whom it is also said, that All things were made by him, Joh. 1. 2. But there are two different k 1.34 terms in that and in this place, used by the Penmen of the one and the other, whereby they are distinguished in the Greek, though not in our English. So as there the Author or Efficient may be set forth,* 1.35 here the Means of making the world. k 1.36 The term here used was used be∣fore, and applyed to the providence of God, called the Word of his power. See Chap. 1. v. 3. §. 25.

By Gods Word is here meant the manifestation of Gods Will. It is Meta∣phorically spoken of God, and that after the manner of men, who ordinarily manifest their mind and will by their word.

This point, that the world was made by Gods word, gives proof of Faith▪ and of the vigour thereof. For it may be evinced by reason, that the world was* 1.37 made. Many Philosophers have demonstrated as much, by arguments fetcht from

reason. But that it should be made meerly by the Word of God, is a point of faith. This is believed, because in sacred Scripture it is so revealed. From that evidence of faith the Apostle inferreth this consequence, So that things which are seen, &c.

Here must be l 1.38 supplyed, to make up the sense full and clear, the prin∣cipal verb, in the former part of the verse; as if it were thus set down, So that we understand that things which are seen, &c.

For things were not made because we believe them, but because we believe that they were made by Gods word, we understand that things which are se•…•…, were not made of things which do appear. k 1.39 Things seen comprize all visible things, whether they be actually seen, or no. This is the same word that was used §. 4. It is not to be taken exclusively, as if it did exclude things invisible; For all things, visible and invisible, were created (Col. 1. 16.) and that of no∣thing. But because the greatest question is about things visible, and such as are seen, and because there is the most direct opposition betwixt things which are seen, and things which do not appear, he fitly useth this phrase, things which are seen. Thus doth Moses exemplifie the creation of the world in and by things that are seen: and these are the things which by Philosophers are ac∣counted to be created.

The negative in this phrase, were not made, is to be referred to this verb, m 1.40 appear, as if it had been thus placed, were made of things which do not* 1.41 appear. Though they were made, yet they were not made of any thing that did or could appear. There was no pre-existent matter whereof they were made; so as this phrase directly implyeth, that the worlds were made of nothing.

Because the Philosopher could not by natural reason discern how any thing could be made of nothing, he denyed the Creation of the World. But by faith we believe it, because Gods word hath revealed as much.

The very first phrase in Scripture, In the beginning, intendeth as much. For before the beginning of things there could be nothing, but the Creator who gave them a being. If there were any thing before, that had not been the be∣ginning.

This instance of believing the world to be made of nothing; giveth proof of the latter clause, of the description of faith, v. 1. namely, that it is the evidence of things not seen.

§. 9. Of the Resolution of, and Observations from, Hebr. 11. 3.

THis verse gives an evidence of the Worlds Creation.

Hereof are two parts.

• 1. The evidence it self.
• ...

  2. An inference made thereupon.

  In setting down the evidence, four points are observable.

  • 1. The thing evidenced, The Worlds were framed.
  • 2. The means thereof, By the word of God.
  • 3. The kind of evidence, Faith.
  • 4. The manifestation thereof, We understand.

  In setting down the Inference, one thing is granted, another is denyed.

  That which is granted, is, That things seen were made,

  That which is denyed, is, That they were made of things which appear; for they were not made of such.

Doctrines.

• I. The world had a beginning. This is here taken for granted.
• II. The worlds were made in their full perfection. The word translated, framed, implyeth as much,
• III. Gods word was the onely means of making the world. This means is here expressed.
• ...

• IV. All things were made of nothing. This is intended under this phrase, were not made of things which do appear.
• V. Faith gives evidence to Creation. This is the main intendment of this verse.
• VI. Faith is in the understanding. Not that it is only there. It is also in the will. It worketh affiance as well as assent. But by faith we under∣stand.

§. 10. Of Cain's and Abel's names.

Heb. 11. 4.

By saith Abel offered unto God a more excellent Sacrifice than Cain, by which he obtained witness that he was righteous, God testifying of his gifts: for by it he being dead, * 1.42 yet speaketh.

HEre beginneth a particular exemplification of the effects of faith. This is set forth by a distinct enumeration of such Worthyes as gave proof of their saith.

Though every Worthy be not here set down, yet I may well say that the chief and most principal are named. Others are comprized under general words, 〈◊〉〈◊〉 Elders, v. 2. All these, v. 13. Prophets, v. 32. They passed through the Red S•…•…a▪ v. 29. And sundry effects common to many, v. 33, &c.

The first of all is Abel, who was the first son of man born of man that was born again, and was endued with a true, justifying, saving faith; as his faith here mentioned was; which is evidenced by Gods accepting him, and his sacrifice: for without such a faith it is impossible to please God, v. 6.

Abel, according to the Hebrew notation, signifieth vanity; for it is derived* 1.43 from a 1.44 a verb which signifieth to become vain, Ier. 2. 5. A b 1.45 noun hence de•…•…ed, is used by the Wise man to set out the vanity of this world, Eccl. 1. 2.

Some say that this name was given by a prophetical spirit in reference to Abel's •…•…timely death. But I suppose rather that this name was given in acknow∣ledgement of that vain mortal and miserable condition whereunto mankind was brought by the first fin. There may be the same reason of the name of Adam's Grandchild c 1.46 Enos, which also signifieth mortal, or miserable, Gen. 4. 26.

Adam and Eve had a Son before Abel: His name was * 1.47 Cain, which is a noun derived from an Hebrew d 1.48 verb, which signifieth, to get or obtain, or to possess what is gotten. By this name an acknowledgment was made of Gods mercy and truth, In giving seed; that so the accomplishment of the promise concerning seed (Gen. 3. 15) might be in confidence expected. The interpretation of this name, Cain, is thus expressed, I have gotten a man of the Lord, Gen. 4. 1.

These two names do give us to understand, that Gods goodness, and mans •…•…tchedness, are both worthy of frequent and serious meditation. The former niseth up mans heart to admire Gods goodness, and to be thankfull unto him. The latter strippeth man of all self-conceit, and humbleth him before God.

§. 11. Of the difference betwixt Abel and Cain.

THE aforesaid two brothers, Cain and Abel, came from the loyns of the same Father, and [a] out of the womb of the same Mother. Many are of opinion,* 1.49 that they were twins of a birth: because it is said, Adam knew his wife, and she •…•…ceived and bare Cain: but it is onely said, that she again bare his brother Abel (Gen. 4. 1, 2.) It is not again said, that Adam knew her again, and that she conceived again.

Answ. This argument doth not necessarily infer the foresaid point. It is no matter of great consequence to know whether they were twins or no. I will not therefore stand to discuss it. This is evident by the text, that both of them* 1.50 were the Sons of Adam and Eve, and that Cain was the elder: and probable

it is, that these two were the first that ever came out of a Mothers 〈◊〉〈◊〉.

Of the two, the younger was the better: yet being younger in birth, he was* 1.51 inferiour in dignity: For God himself said to Cain, in reference to Abel, 〈◊〉〈◊〉 shalt rule over him, Gen. 4. 1.

By this first instance of difference betwixt persons, it plainly appears, 〈◊〉〈◊〉 spiritual grace doth not alwaies accompany external prerogatives. As here, 〈◊〉〈◊〉 accepted Abel before Cain, so Sem before Iapheth, Gen. 5. 32. & 10. 21. 〈◊〉〈◊〉 Iacob before Esau, Gen. 27. 37. and Iudah before his brethren, Gen. 49. 8. and Ioseph also, Gen. 37. 7. and Ephram before Manasseh, Gen. 48. 19. 〈◊〉〈◊〉 David before his brethren; and Salomon before his, 1 Chron. 28. 4, 5. 〈◊〉〈◊〉 v. 32. §. 193.

God is free in bestowing his grace on whom it pleaseth him. From Gods preferring the younger before the elder, the Apostle proveth the free grace of God, Rom. 9. 11, 12.

This in particular warranteth Parents to observe how grace aboundeth in 〈◊〉〈◊〉 Children above others, and answerably esteem them. See Domest. Duties of Pa∣rents, Treat. 6. §. 67.

In general, it directeth all how to set their hearts upon any, even as they see them seasoned with grace, Prov. 12. 26. Take heed of respecting men upon outward respects, Iam. 2. 1.

§. 12. Of God's Church in Adam's Family, and different Offerings.

OF Abel it is said, that a 1.52 he offered unto God.

Of this phrase, offering, and that, to God, see Chap. 5. v. 1. §. 6.

This is here set down as an act of piety and service performed to God. The like is implyed of Cain. For if Abel offered a more excellent sacrifice than Cain, then Cain also offered such as it was: But the Historie expresly se•…•…s dow•…•… that Ca•…•…n brought an offering to the Lord, Gen. 4. 3.

It is probable that these B•…•…others were yet of their Fathers family, and there* 1.53 did service to God; so as Adam's house was God's Church: whereby we may see the antiquity of the Church even from Adam's time. As this first Family was a Church, so other Families of the antient Patriarchs were Churches.

The Church herein hath a preheminence above other Societies.

Though both the foresaid Brothers offered to God, yet both of them did it not with the same mind, and in the same manner. This is implyed under this word of comparison, b 1.54 more excellent. Of the positive whereupon this compara∣tive, more excellent, or greater, is grounded, see Chap. 10. v. 12. §. 120. They were of diff•…•…rent dispositions. One was an errant Hypocrite, the other an up∣right Worshipper of God. Thus from the beginning it was shewed, that Gods Church on earth is a mixed Assembly.

That this may here more distinctly appear, I will shew,

• 1. Wherein these two agreed.
• 2. Wherein they differed.

They agreed in three points.* 1.55

• 1. In their general action. They both drew near to God, and worshipped him.
• 2. In the general matter of that action. They both brought an offering.
• 3. In the general kind of their offering: which was of that which belonged to each of them. Cain was a tiller of the ground, and he brought of the fruit of the ground, Abel was a keeper of sheep, and he brought of his flock, Gen. 4. 3. 4.

• 1. They differed in the distinct kinds of offering. Cain's was of the fruit of* 1.56 the ground, w•…•…ich was but a meer gift. Abel's was of the flock, which was a sacrifice slain. The notation of the Greek word in my text, translated sacrif•…•…ce, implyes as much. See Chap. 5. v. 1. §. 7.* 1.57
• 2. In the manner of offering. Abel offered up his sacrifice in faith, whereby he believed that God would pardon his sins, and accept of his person and service. No such thing is implyed of Cain.
• ...

• 3. In the quality of their offering. Cain brought of the fruit of the ground: we read of no choyce of any excellent fruit that he should bring. But Abel brought of the firstlings of his flock, and of the fat thereof. These were the best and choycest.

§. 13. Of the testimony which Faith brings.

AS Abel testified a good respect to God, so likewise God testified a good respect to him; For, he obtained witness that he was righteous. The ground hereof was his faith. For this relative, a 1.58 by which, hath reference, not to sacrifice, but to faith: For this is an exemplification of that which was said of the Elders, By faith they obtained a good report: As others, so Abel: As he ob∣tained a good report, so he obtained it by faith. By a true justifying faith, the Believer so applyes Christ unto himself, as he resteth upon him, to be enabled to do that which is acceptable unto God, and therein to be accepted of God.

This faith put him on to offer a more excellent sacrifice than Cain; this faith in Christ moved God to give a gracious testimony of him.

This phrase, b 1.59 he obtained witness, is the interpretation of one Greek 〈◊〉〈◊〉, namely, that which is before translated, obtained a good report, v. 2. §. 6.

The testimony, or witness which he obtained, is thus expressed, that he was righteous. Of this word c 1.60 righteous, see Chap. 10. v. 38. §. 144.

By faith he applyed to himself that righteousness of Christ, which made him righ•…•…eous before God: and by the same faith he was put on to endeavour to do s•…•…ch duties of piety towards God, which appertained to him in his place, and withall such duties of justice and mercy, as made him be accounted righteous before men.

This witness of Abel's righteousness was given by God especially; As it was before said of the witness which the Elders received, v. 2. §. 6. so it may be •…•…ere said of this witness which Abel received.

This giveth instance, that even in Gods account men in this world may be r•…•…ghteous. See more hereof, Chap. 10. v. 38. §. 144. This testimony, That he •…•…as righteous, hath an especial respect to his person, and that must be by faith in the Lord Jesus. Thus it is said, that the Lord had respect unto Abel, Gen. 4. 4. namely, unto his person. Nothing can here make us righteous before God, but the righteousness of Christ applyed by faith, 2 Cor. 5. 21.

To set out the foresaid witness more fully, the Apostle addeth this, God te∣stifying of his gifts. Howsoever distinction may be made between sacrifices and gifts, as hath been shewed, Chap. 5. v. 1. §. 7. yet they are also both taken in the same general sense. Sacrifices were brought to God, and offered up to him, •…•…nd in that respect were called gifts: So as God himself doth here witness, that men may give gifts to him. Hereof see

Gods testifying of those gifts, was a manifestation of his accepting thereof: for it is expresly said, that God had respect to his offering.

In two respects are the things which Abel offered to God called gifts.

• 1. In regard of Abel's mind, he brought them in testimony of thankful∣ness.
• 2. In regard of Gods mind, who accepted them as gifts.

The twofold mentioning of witness concerning Abel, hath reference to that double respect that in the Historie of Abel the Lord is said to have. He had respect unto Abel, namely, to his person, and to his offering: this was his gift.

By this witness it appears, that God will have his Children to know his mind towards them, that so they may be the better encouraged to go on in that course which is acceptable to God.

§. 14. Of Abel's speaking, being dead.

FOR greater commendation of Abel's faith, another kind of testimony is added, in these words, By it, he being dead, yet speaketh.

This is a perpetual testimony from Abel's death till the time that the Apostle wrote, and so will continue to the end of the world. For the verb, a 1.61 speaketh, being of the present tense, implyeth a continued act: so also doth this adverb b 1.62 yet.

Of the word translated dead, see Chap. 7. v. 8. §. 51. It is here meant of the death of his body, being slain by his Brother Cain, Gen. 4. 8.

Quest. How doth he speak, being dead?

Answ.

• 1. In that his faith, and the fruits thereof, are registred in the ever∣lasting Records of the holy Scripture: and thereby he speaketh as evidently, as if we heard his voyce.
• 2. In that his innocent blood being wrongfully spilt, cryed to God for vengeance, Gen. 4. 10. Yea still it remaineth crying against all such Fratricides and Homicides, as Cain was: in which respect Christ saith to the murdering Jews, that upon them should come all the righteous blood shed upon the earth, from the blood of righteous Abel, Mat. 23. 35.
• 3. In that his soul is among those souls which cry aloud, saying, How long, O Lord, dost thou not judge and avenge our blood? &c. Rev. 6. 9.

He is said to speak by faith: because as he offered his sacrifice by faith, and by faith obtained witness; so by faith he commended himself to God, even when he was under his Brothers hands, as Steven did when the malicious Jews stoned him, Act. 7. 59. and thereupon God took special care of him, to testifie not onely of his gifts while he lived, but also of his innocency in his death, and causeth all to be remembred in his Church throughout all generations.

§. 15. Of the Resolution of, and Observations from, Hebr. 11. 4.

IN this verse is a commendation of Abel's faith.

His faith is commended two waies.

• 1. Comparatively.
• 2. Simply.

The comparison is betwixt him and his Brother. Wherein observe,

• 1. The persons set down by their names, Abel, Cain.
• 2. By their act. Herein observe,
  • 1. Wherein they agreed.
  • 2. Wherein they differed.
• They agreed,
  • 1. In their act. They offered unto God.
  • 2. In the subject-matter of the act, a sacrifice.

They differed,

• 1. In the matter of their sacrifice, implyed in this word of comparison, more excellent.
• 2. In the manner of offering; Abel did it by faith, Cain not so.

The commendation of Abel's faith simply set down, is by witness. This is twofold; partly while he was alive, partly after he was dead.

The former is,

• 1. Propounded.
• 2. Amplified; and that by two waies.
  • 1. By the subject-matter which was witnessed. This is double.
    • 1. Concerning his person, that he was righteous.
    • 2. Concerning his gifts.
  • 2. By the Author of the witness, God testifying.

The testimony given after he was dead, is set out two waies.

• 1. By the evidence of his innocency, he speaketh.
• ...

• •…•…. By the continuance thereof, in this particle, yet.

Both these are amplified by the ground of them, which was faith, in this re∣•…•…, by it.

Doctrines.

• I. Gods truth, in accomplishing his word, is to be remembred. The meaning of this name, Cain, importeth thus much.
• II. Mans vanity is to be oft considered. The meaning of this name, Abel, importeth so much.
• III. The Church is an antient society; it hath been from the beginning of the world. That which is here noted of Cain's and Abel's offering, implyeth that the first Family that ever was, was a Church.
• IV. Gods Church did ever consist of a mixed society; There were good and 〈◊〉〈◊〉 persons in it. This was evidenced in the first Church that ever was.
• V. It is faith that commends a man and his actions. Thus is Abel here commended.
• VI. Believers will offer what is due to God. It is here said of Abel, he of∣•…•… unto God.
• VII. Expiation for sin was sought by Believers from the beginning of the 〈◊〉〈◊〉. Abel by offering a sacrifice shew'd as much.
• VIII. An Hypocrite may perform external worship. So did Cain. For this particle* 1.63 than, taketh it for granted that Cain offered.
• IX. Hypocrites can be at some cost with God. For Cain offered.
• X. Hypocrites can bring to God of that which is their own. For the Historie •…•…stifieth, that Cain brought of the fruit of the ground, whereof he was a tiller, Gen. 4. 2, 3.
• XI. Believers give their best to God. This is implyed under this compara∣tive, more excellent, and expresly set down in the Historie, Gen. 4. 4.
• XII. Believers content not themselves with that which Hypocrites do. Abel's sacrifice was more excellent.
• XIII. Faith addeth worth to the duties we do. By faith was Abel's sacrifice 〈◊〉〈◊〉 greater.
• XIV. Grace followeth not external privileges. Cain was the elder, but Abel the better. Prov. 12. 26. See §. 11.
• XV. Faith is a means of gaining good testimony. By it Abel obtained wit∣ness.
• XVI. Men may in this world be righteous. So was Abel.
• XVII. Mens persons are first approved of God. God witnessed that Abel was righteous, thereupon his sacrifice was accounted excellent. The Lord had respect •…•…nto Abel and his offering. First to his person, then to his service, Gen. 4. 4.
• XVIII. God will that Saints know his mind. This was the end of Gods te∣stifying of Abel.
• XIX. Gifts may by men be given to God. Abel gave gifts to God.
• XX. Saints are subject to death. It is here said of righteous Abel, that he was dead.
• XXI. Saints are subject to a violent death. Abel was slain by his Brother Cain, Gen. 4. 8.
• XXII. Saints live after death. That particular of Abel's speaking being dead, giveth proof to this general.
• XXIII. Innocent blood cryeth for vengeance after it is shed. This is one re∣spect wherein Abel is said to speak being dead. In reference hereunto, the dif∣ference is made betwixt the blood of Christ, and the blood of Abel, Heb. 12▪ 24.
• XXIV. Cry of blood continueth to the worlds end. This particle, yet, intends as much.
• XXV. Faith causeth a good memorial after death. By it Abel still speaketh.

§. 16. Of Enoch, and his name.

Hebr. 11. 5.

By faith Enoch was translated, that he should not see death, and was 〈◊〉〈◊〉 found, because God had translated him: For before his translation he 〈◊〉〈◊〉 this testimony, that he had pleased God.

THE second Worthy produced for exemplification of the vertue of Faith,* 1.64 is Enoch. He was indeed the seventh from Adam, Iude v. 14. And 〈◊〉〈◊〉 doubt but that Adam himself, and the five betwixt Adam and Enoch, were all pious men and believers. But the Holy Ghost having recorded no memorable effects of their faith, the Apostle passeth them over. See v. 32. §. 192.

After Enos was born, it is said, that then began men to call upon the name of the Lord, Gen. 4. 26. But it is not said, that Enos brought them so to do. Therefore that act cannot properly and necessarily be applyed to him.

From the Apostle's passing over so many betwixt Abel and Enoch, and others in other places, we may inferr, That it is a point of wisdom to content 〈◊〉〈◊〉 selves with such matters, as the Holy Ghost hath thought meet to relate. This is to be a 1.65 wise, or to understand according to sobriety, Rom. 12. 3.

The particular person here commended, is Enoch. This is an Hebrew name, derived from a verb that signifieth to dedicate, and may be interpreted, dedicated. His condition did fitly answer his name; For of all the Patriarchs he was most especially dedicated to God: as the testimony of his walking with God, and of Gods taking him to himself, giveth evidence.

There were others of his name, as Cain's first son: who also gave the same name to a City that he built, Gen. 4. 18. And Abraham's Grandchild by Ke∣turah, Gen. 25. 4. and Reuben's eldest son, Gen. 46. 9: But the translating of that Enoch which is here mentioned, sheweth, that it is he, which was the se∣venth from Adam, who is here meant.

The same faith before spoken of, even a justifying faith, resting on the pro∣mised Messiah, is here without all contradiction meant. For by it •…•…he pleased God.

§. 17. Of Enoch's translation.

THE evidence of Enoch's faith is thus expressed, Enoch was translated.

Of the meaning of the a 1.66 word, see Chap. 6. v. 17. §. 135. And Chap. 7. v. 12. §. 67. It is applyed sometimes to things translated from one kind, or condition, unto another; as where it is said, the Priesthood was changed, Heb. 7. 12. And the Galatians were removed from their former Teacher, Gal. 1. 6. Or from one place to another, as the Patriarchs were car∣ried out of Egypt into Sichem, Act. 7. 16. Here it implyeth both. For 〈◊〉〈◊〉 was translated from Earth to Heaven, and the mortality of his body was tran∣slated into immortality. For this end of his translation is thus expressed, 〈◊〉〈◊〉 he should not see death.

The translation here meant was both in body and soul; from Earth into Heaven. Such a translation as Eliah's was, 2 King. 2. 11.

The distinct manner of translating Enoch, is not so punctually set down, as that of Eliah's, 2 King. 2. 11.

We read of Christ, that he also was taken up body and soul into Heaven; but it was after his death and resurrection, wherein his ascension differed from the translation of these two. Acts 1. 9.

These two, Enoch and Eliah, are the onely instances that have been given of Gods extraordinary power in this kind, since the beginning of the world.

Papists have fabulously recorded much of the assumption of the Virgin Mary, but without all warrant.

Those two before mentioned were before Christs time; and that they might

be special evidences of the bodies fruition of eternal life, together with the soul, in Heaven.

Enoch was in the first age of the world, before there was distinction of Iew and Gentile: and so an instance of the glorification of body and soul to the whole world. To assure them the more thereof, while he was on earth, he pro∣phesied of the Lords coming to judgement, Iude v. 14.

Eliah was in that age wherein the partition wall stood between the Jew and Gentile: So as he was a special instance thereof to the Church of Israel.

Christs ascension was yet a more pregnant proof thereof, and that to all Na∣tions to the end of the world. For as he was seen in his body animated by his soul, to ascend into Heaven: so after his ascension was he seen in that body to be in Heaven by Stephen, Acts 7. 56. And by Paul, Act. 22. 14, 17.

There shall be at the moment of Christs coming to judgement, a like, but a more universal rapture; for all then living shall with their bodies and souls united, be rapt up to the judgement seat of Christ. We shall be changed, saith the Apostle, 1 Cor. 15. 52. changed both in our place, and in our condition, as Enoch was.

§. 18. Of Enoch's not seeing death.

THE translation of Enoch is much amplified by this end thereof, that he should not see death.

This phrase, a 1.67 not see death, is an Hebraism; Death thereby is resembled to an Enemy: not seeing, to an absolute freedome. He should be so far from being taken and seized upon by death, as he should not see death; death should not come near him. Thus it is said of those that have nothing to do with the King∣dome of God, they cannot see the Kingdome of God, Joh. 3. 3. To clear this a little further, Christ useth these two phrases, shall never see death, shall never tast of death, (Joh. 8. 51. 52.) at the same time, as setting forth one and the same thing, one expounding the other. Not to tast of a thing, is to have nothing at all to do with it. To •…•…ast is the least degree of participation. Because that no other but onely those which have been mentioned shall be free from death (for it is appointed unto men once to dye, Heb. 9. 27.) it is said, What man is he that liveth, and shall 〈◊〉〈◊〉 see death? into whose sight death shall not come, and seize upon him, Psal. 89. 48. The Psalmist excludeth all men, except before ex∣cepted, from the privilege of not seeing death; so as it was a singular and an especial prerogative.

As an evidence that Enoch was taken away in his very body, so as his soul onely was not translated, and his body left on earth, (for that had been, to be dead▪) but that his body also was translated, whereby he was freed from death, it is here added, that he b 1.68 was not found.

The Hebrew thus expresseth it, c 1.69 and he was not. This phrase it put for such as are missing, and can hard y, if at all, be had again; being either on earth kept from one, as Simeon was in Egypt kept fast from his Father; or by death taken away, as Iacob supposed Ioseph to be, Gen. 42. 36.

The * 1.70 LXX interpret that phrase, d 1.71 He was not, thus: He was not found. Whom the Apostle followeth: well knowing, that it fully expresseth the sense of the text. For it is probable, that they who lived with Enoch, missing him, did search for him, as the Children of the Prophets did for Eliah after he was taken into Heaven, 2 King. 2. 17.

This phrase then sheweth, that he was no more on earth, nor ever shall be. If the living cannot be found amongst the dead (Luk. 24. 5.) much less can Saints glorified in Heaven be found here on Earth.* 1.72

This, among other arguments, doth clearly disprove the Popish conceit about Enoch and Elias their reservation in the earthly Paradise, and their being the two Witnesses that shall oppose Antichrist, and be slain. Because that which is related of Enoch, is extraordinary, the Apostle renders such a reason thereof, as is enough to stop the mouth of any gainsayer, and to work credence in those who

bear any respect to God. The reason is thus expressed, because God had tran∣slated him.

This word, e 1.73 translated, is the same verb that was before used in this verse, and to be taken in the same sense.

He was translated from a mortal condition to an immortal, and from place to place, even from Earth to Heaven.

The Hebrew word used in this point, signifieth f 1.74 to take, and it is fre∣quently used of taking a person or a thing to ones self: as Isaac took Rebekah, Gen. 25. 20. Now it was God that thus translated him, and took him to him∣self, for God hath power to preserve from death whom he will, and to settle any man where he will. He hath not tyed himself to those bounds wherewith he hath limited his Creatures. Enoch by faith in God was translated, and we by faith do understand that he was translated.

§. 19. Of Enoch's pleasing God.

AS the Apostle rendred the reason of Enoch's translation, to rest in God, who translated him; so he further renders the reason why God translated him, namely, because he had pleased God. The causal particle, a 1.75 FOR, demonstrateth as much.

This is further manifested by the order of setting down this point, in this phrase, before his translation.

This noun b 1.76 translation, is derived from the same verb that was used twice before. It is also used before, Chap. 7. v. 12. §. 67.

Before this act of God, Enoch did that which moved God to translate him. So much is here expresly set down in the reference of this preposition, c 1.77 be∣fore, and implyed by the verb of the time past, had pleased. So as in his life time, before he received any recompence, he did that which was acceptable to the Lord. Work must be done before reward can be expected. See Chap. 10. v. 36. §. 136.

That which Enoch did, is expressed under this phrase, pleased God.* 1.78

The verb is a compound. The simple verb out of which it is compounded, signifieth e 1.79 to please, Gal. 1. 10. The preposition with which it is com∣pounded signifieth f 1.80 well. So as it addeth much emphasis to the word, and implyeth, that Enoch was very circumspect over himself, and carefull▪ in all things, to do that which was acceptable unto God; that was, well to please him. This word is used to set out Gods approbation of works of Mercy, Chap. 13. v. 16. §. 146.

Enoch did the rather please God, because he walked before God, and that con∣tinually;* 1.81 for so much doth that Conjugation, wherein the Hebrew word is ex∣pressed, imply, as is largely shewed in the Saints sacrifice on Psal. 116. 9. §. 58.

Enoch had God alwaies in his eyes, whether he were alone, or in company, about duties of piety, or other affairs.

Thereby he was moved carefully and conscionably to avoyd what might be displeasing unto God, and diligently to do what was agreeable to the will of God.

To give further evidence to the truth hereof, it is said, that he had testimony hereof. h 1.82 The same verb in Greek is here used, that was before used, v. •…•…. §. 6. and taken in that sense. He had the testimony of Men and God. Of Men, by bearing witness unto him, and highly esteeming him; Of God, by an inward witness of Gods Spirit in his own Conscience, and by Gods approving him.

Enoch in his life-time prophesied of the coming of the Lord to Judgement, Iude v. 14. Whereby it appears, that he had the Day of Judgement in his mind; and by a consideration thereof, he might be the rather moved to seek in all things, well to please the Lord.

§. 20. Of the Resolution of, and Observations from, Hebr. 11. 5.

IN this verse we have a Reward of Enoch's Faith.

Hereof are two parts.

• 1. The kind of reward.
• ...

  2. The ground thereof.

  The kind of reward is

  • 1. Propounded, in this phrase, he was translated.
  • ...

    2. Amplified by the End, and by the Author of his translation▪

    In declaring the End, is set out

    • 1. The extent of his translation; he was so translated, as he should not see death.
    • ...

      2. The evidence thereof; He was not found.

      The Author of his translation, was God, who is here named, to manifest the truth thereof, Because God had translated him.

    In setting forth the ground of his reward, is declared,

    • 1. What Enoch had done; he had pleased God.
    • 2. The time when he did it; before his translation.
    • 3. The evidence thereof; he had testimony.

Doctrines.

• I. Faith bringeth reward. By Faith Enoch had the reward here mentioned.
• II. To be translated from Earth to Heaven, is a great reward. In this sense it is here set down.
• III. The best livers are not the longest livers. Enoch was one of the best of the Patriarchs that lived before the Flood, yet lived the fewest years of them all.
• IV. It is a great favour to be exempted from death. Herein God testified his favour to Enoch.
• V. They who are in Heaven, cannot be found on Earth. Enoch, being tran∣slated, was not found.
• VI. God can give extraordinary rewards. This reward was extraordinary; therefore it is said, that God translated him.
• VII. Work is before reward. So much is here expressed.
• VIII. They that please God shall surely be rewarded. This is here noted as the ground of Enoch's reward.
• IX. Who walk with God please him. This appears by the Apostle's inter∣preting Enoch's walking with God, to be a pleasing of him.
• X. They who please God shall not want witness. Enoch, which did so, had te∣stimony thereof.

§. 21. Of pleasing God by Faith.

Heb. 11. 6.

But without Faith it is impossible to please him: For he that cometh to God must believe that he is, and that he is a Rewarder of them that diligently seek him.

THis verse hath especial reference to the last clause of the former verse, and is a proof of this main point, That Enoch by faith pleased God. The ar∣gument is drawn from the impossibility of the contrary. It is impossible without faith to please God. Therefore Enoch, who had this testimony that he pleased God, had faith. Faith in this place is to be taken as it was in the first verse, and in other verses following: and in all those places it is taken, as here, for a justi∣fying Faith, as the effects thereof, following in this verse, do prove.

Of this word, impossible, see Chap. 6. v. 4. §. 38.

Here it is taken on supposition of mans corrupt nature. So corrupt is man in soul and body, in every power and part of either, and so polluted is every thing that passeth from him, as it is not possible that he should of and by himself do any thing that is acceptable unto God: but Faith looketh upon Christ, apply•…•… Christ and his righteousness, and doth all things wherein he hath to do with God, in the name, and through the mediation of Jesus Christ. Thus man by faith pleaseth God. Out of Christ, which is without faith, it is impossible 〈◊〉〈◊〉 please God. This manifesteth an absolute necessity of Faith. See the whole Ar∣mour of God, Treat. 2. part. 6. on Eph. 6. 16. §. 8. of Faith.

That which is not possible to attain unto, is, to please God. As the English, so the Greek word, translated c 1.83 to please, is the same that was used d 1.84 in the former verse, and here taken in the same sense, with the same emphasis. It im∣plyeth a performance in the agent, or him that doth a thing; and an acceptance in the object, or him to whom it is done.

That object is here implyed under this relative him; which hath reference to God, mentioned in the last words of the former verse, and in the clause next fol∣lowing in this verse: for it is God whom Enoch pleased, whereof this verse is made a proof, and it is he whom we ought all to please.

There are four things which must concurr to please God: all which are ac∣complished* 1.85 by faith, and by nothing else.

• 1. The person of him that pleaseth God, must be accepted of God. Unto the pure all things are pure, Tit. 1. 15. God had respect unto Abel, Gen. 4. 4.
• 2. The matter that pleaseth God must be agreeable to his will, Hebr. 13. 21. The Apostle thereupon exhorteth to prove what is the good, and acceptable, and perfect will of God, Rom. 12. 2.
• 3. The manner of doing that which pleaseth God, must be with due respect to God: and that is in these and other like particulars.
  • 1. In obedience to God: because he hath commanded it. In this case we must say as Peter did, At thy word I will do it, Luk. 5. 5. This is to do it for conscience sake, and for the Lords sake, Rom. 13. 5. 1 Pet. 2. 13.
  • 2. In humility, denying of our selves, and all conceit in our selves, as he that said, Not I, but the grace of God which is with me, 1 Cor. 15. 10.
  • 3. In sincerity, as having to do with him that searcheth the heart. Th•…•… did Hezekiah, Isa. 38. 3.
  • 4. With sedulity: like the two faithfull servants with whom the Lord w•…•… well pleased; but not like the slothfull servant, Mat. 25. 20, &c.
  • 5. With alacrity and chearfulness: for God loveth a chearfull gi•…•…, 2 Cor. 9. 7.
  • 6. Within compass of our calling, 1 Cor. 7. 17.
  • 7. With constancy. If any draw back, Gods soul will have no pleasure in him, Hebr. 9. 38.
  • 8. In assurance, that God, who accepteth the person, accepteth also the work that is done. Hereby did Manoah's wife inferr, that God was pleased with that which they did, Iudg. 13. 23.
• 4. The end, which is Gods glory, 1 Cor. 10. 31.

The foresaid four general points are those four causes whereby every thing is made perfect.

Faith is the means whereby all of them may be effected and accomplished.

• 1. By Faith in Christ the Person is accepted of God, Eph. 1. 6.
• 2. Faith makes men subject themselves to Gods will.
• 3. Faith makes men have respect, even to the manner of what they do to Godward; that it be done in obedience, in humility, in sincerity, with sedulity, with alacrity, orderly, constantly, and with assurance of Gods acceptance. All these may be exemplified in Enoch.
• 4. Faith, of all graces, most aimeth at Gods glory. Abraham, being strong i•…•… faith, gave glory to God.

§. 22. Of believing that God is.

THE Apostle giveth a proof of this assertion, that it is impossible without faith to please God. His proof is this, For he that cometh unto God, must believe that he is.

The proof is applyed to such as come to God. This word a 1.86 He that •…•…eth, is metaphorical, setting forth such as have to do with God in prayer, i•…•… praise, or in any other service. Of the composition of it, and further meaning of it, see Chap. 7. v. 25. §. 104.

That which is required of such as come to God, is, to believe that God is. It is in vain for any to go to one whom they do not believe to be. But this is not simply and barely to be taken of the being of God: for by Reason, and Philo∣sophical arguments, it may be demonstrated that there is a God, and that God is: but that which is here spoken of, is an act of faith. It must therefore more* 1.87 d•…•…stinctly be taken; namely, that he is the true God, the onely true God, such a God as he hath revealed himself to be. If we repeat this title, God, and set it 〈◊〉〈◊〉 this relative, he, thus, He that cometh unto God must believe that he is God, the sense will somewhat more clearly appear. So as God must be believed to be as he is, or as he hath manifested himself to be. Thus Abraham believed God to be, Gen. 15. 6.

To believe God otherwise, is to make him an Idol, Rom. 1. 21. that is, to believe him to be nothing, 1 Cor. 8. 4.

It standeth us therefore in hand well to be informed about God: and that as he hath made himself known to us in his Word. Search the Scriptures; They are they which testifie of him, Ioh. 5. 39.

Here might occasion be taken of setting forth God in his nature, persons, properties, and works, whereby in the Word he is made known unto us.

This point is the rather to be observed, because of the necessity that lyeth upon it, implyed in this word a 1.88 must; it will be otherwise altogether in 〈◊〉〈◊〉 to come unto God.

Of the word translated must, as it setteth forth sometimes a necessity, some∣times a duty, see Chap. 2. v. 1. §. 3.

§. 23. Of God a Rewarder.

THE Apostle se•…•…teth forth another evidence of a true Believer; namely, that he believeth that God is a Rewarder of them that seek him: So as by faith a man doth not onely understand God to be the true God; as he hath set forth himself in his Word: but also resteth on him for acceptance: which the Apostle thus expresseth, that he is a Rewarder, &c.

a 1.89 The Greek word is a compound, whereof see Chap. 2. v. 2. §. 16. word for word it signifieth a giver of a reward. The noun carrieth a kind of emphasis with it, and sheweth, that God layeth this as a charge upon himself, and taketh it as his function, to render a reward. This is an undoubted evidence of his be∣ing well pleased with them among whom he executeth his function.

This God taketh upon him,

• 1. That every one might have a reward. No Creature can be too great to* 1.90 be rewarded of him, and the greatest needs his reward: yea•…•…, he can reward whole Families, Churches, and Nations. On the other side, God is so gracious, as he accounteth none too mean to be rewarded of him. He raiseth up the poor out of the dust, and lifteth up the beggar from the dunghill, 1 Sam. 2. 8. When Dives and all his house negl•…•…cted Lazarus, the Lord looked upon him, and gave his Angels charge over him, Luk. 16. 21, 22.
• 2. That Believers might be sure of their reward. For God is faithfull, Hebr. 10. 23. He will not fail to perform what he undertaketh. This the Apostle would have Christians to know, Eph. 6. 8.
• 3. That the reward might be worth the having. For God in his rewards

• considereth what is meet for his Excellency to give, and accordingly prop•…•…r∣tions his reward: As a King, when he would reward a faithfull Servant, •…•…e contents not himself to give him a little Money, but rather gives high Hon•…•… and Dignities, great Lordships, fair Possessions, many Immunities and Pri•…•…∣leges, gainfull Offices, and other like Royal Rewards which beseem a King to give. Instance Pharoah's reward to Ioseph, Gen. 41. 41. Nebuchadne•…•…'s to Daniel and his three Companions, Darius also to Daniel, and Ahasuerus to Mordecai. As God exceedeth these and all other Monarchs in greatness▪ so will he exceed them in this kind of goodness.

• 1. This giveth evidence, that the eyes of the Lord are in every place, be∣holding the evil, and the good, Prov. 15. 3. and that he knoweth how to put difference betwixt the good, and evil, 2 Pet. 2. 9.
• 2. This may encourage Believers against the ignorance, impotency, forget∣fulness, ingratitude, mis-conceit, envy, malice, and persecution of men.
  • 1. Some men are ignorant of the faithfulness of them whom they should reward: as Potiphar was ignorant of Ioseph's faithfulness, G•…•…. 39. 19.
  • 2. Others are not able to do what is meet.
  • 3. Others forget kindnesses done: as Pharoah's Butler, Gen. 40. 23.
  • 4. Others are ungratefull.
  • 5. Others wink at, and will not see that which should be rewarded: as Na∣bal, 1 Sam. 25. 10
  • 6. Others envy at goodness, and faithfulnes: as Saul, 1 Sam. 18. 9.
  • 7. Others malign men for their goodness: as the Pharisees did Christ, Mark 3. 22.
  • ...

    8. Others persecute them: as the Jews did Ieremiah, Jer. 26. 8.

    It is in these, and sundry other respects requisite, that we believe God to be a Rewarder.

The Apostle setting this down as a duty, giveth evident proof, that reward may be aimed at. See Chap. 6. v. 15. §. 149.

§. 24. Of seeking God.

THE persons that may expect reward from God, are thus set down, Them that deligently seek him: This is the interpretation of one Greek word, but a a 1.91 compound one. The b 1.92 simple verb signifieth to seek, Matt•…•…. 7. 7. The preposition with which it is compounded, signifieth c 1.93 out. The compound signifieth d 1.94 to seek out, to seek till one find; to seek earnestly, and diligently. Thus men are said to seek after the Lord, Act. 15. 17. and the Prophets are said thus to seek after the salvation promised, 1 Pet. 1. 10.

To express the Emphasis of the word, our English Translators insert this ad∣verb, diligently. To these is the reward here appropriated. Moses doth to the life thus express this point; If thou shalt seek the Lord thy God, thou shalt 〈◊〉〈◊〉 him, if thou seek him with all thy heart, and with all thy soul, Deut. 4. 29. In reference to the reward here appropriated to such, it is said, They that seek the Lord, shall not want any good thing, Psal. 34. 10.

• 1. Let none but such expect reward from God.
• 2. Let this stir us up to use our best endeavour so to find the Lord, as we may •…•…est upon him, and make him our reward. Of Mans endeavour after that which is for his own advantage, see Chap. 4. v. 11. §. 63.

§. 25. Of the Resolution of, and Observations from, Heb. 11. 6.

But without Faith it is impossible to please him: For he that cometh to God must believe that he is, and that he is a Rewarder of them that diligent∣ly seek him.

THis declareth the benefit of Faith. This is,

• 1. Propounded.
• 2. Confirmed.

In propounding of it, there is set down,

• 1. The matter wherein that benefit consisteth, that is, to please God.
• 2. The necessity of the means for attaining that benefit. This is set down in two negatives, Without it, it is impossible.

The Confirmation is taken from the reward of Faith. For attaining hereunto, two acts of Faith are set down.

• 1. To believe, that God is God. This is amplified two waies.
  • 1. By the person that so believes, He that cometh unto God.
  • 2. By the necessity of it, in this word, MUST.
• 2. To believe that God is a Rewarder. This is amplified by the object, or persons whom he rewardeth, them that diligently seek him.

Doctrines.

• I. By Faith men please God. This is here taken for granted.
• II. There is a necessity of using warrantable means. It is impossible otherwise to prevail.
• III. Men have access to God. This is here taken for granted under this phrase, He that cometh to God.
• IV. God is to be believed to be as he is. This phrase, That he is, intends as much.
• V. It is no arbitrary matter to believe in God aright. A must is put upon it. It is a bounden duty.
• VI. God is the Rewarder. This must be believed.
• VII. God rewardeth such as seek him. This is here plainly expressed.
• VIII. God must be sought out. The Emphasis of the Greek word implyes as much. We must do our uttermost in seeking him till we find him.
• IX. Men may aim at reward in approaching to God. For he that cometh to God must believe that he is a Rewarder.

§. 26. Of Noah, and his Faith.

Hebr. 11. 7.

By Faith Noah, being warned of God of things not seen as yet, moved with fear, prepared an •…•…rk to the saving of his house, by the which he con∣demned the world, and became heir of the righteousness which is by Faith.

THE third Worthy produced for exemplification of the vigour of Faith, is Noah, who lived in two ages of the world: before the Flood, and after the Flood. He lived six hundred years before the Flood, Gen. 7. 6. and three hundred and fifty after the Flood. Thus he lived in all nine hundred and fifty years, Gen. 9. 28, 29.

The name of a 1.95 Noah properly signifiest rest. A reason of the name is thus given, b 1.96 He shall comfort us, Gen. 5. 29. The name is taken out of the two first letters of that word, which signifieth c 1.97 to comfort.

Others read that phrase translated he shall comfort us, thus, d 1.98 he shall give* 1.99 us rest: both tend to the same end.

This name was given by a Spirit of Prophecy: for by building the Ark •…•…e brought refreshing, comfort, and rest to the world; and that in these respects.

• 1. Thereby was afforded a lively type of Christ, who is the comfort and rest of man.
• 2. By Noah was the Seminary of the World and Church preserved. This was a matter of great comfort and rest.
• 3. By the sacrifice which he offered up, God smelled a savour of rest, Gen. 8. 21.
• 4. To him God renewed a Covenant of rest and peace, no more to d•…•…own the World, Gen. 9. 9, 11.

Thus if ever any name were fit and answerable to the intent thereof, this was.

In setting out the Faith of this noble Patriarch, who was the last of the old World, and the first of the new World, many memorable Histories are 〈◊〉〈◊〉 and elegantly couched in few words.

That Noah's Faith was a justifying and a saving Faith, is evident by producing it, as he did the faith of the Elders, of Abel and Enoch, for proof of the saith described in the first verse.

Obj. The main thing for which Noah's faith is commended, is but a tem∣porary deliverance.

Answ.

• 1. Justifying faith, even in temporal blessings, eyeth God as a Father in Christ: and receiveth the things of this world by a right from Christ, and as a pledge of heavenly things.
• 2. The Ark, in making whereof he testified his faith, was an especial type of Christ, and his preservation from the Flood a type of redemption from damna∣tion, and of eternal salvation. So as his faith was fixed on Christ, and on sal∣vation by Christ.
• 3. The Apostle inferreth, that he became heir of righteousness which is by faith: and that must needs be a justifying and saving faith.

§. 27. Of Noah's Faith about things not seen upon Gods warning.

THE ground of Noah's giving that evidence of Faith, which is here set down, is thus expressed, a 1.100 being warned of God.

This phrase is the interpretation of one Greek word, whereof see Chap. 8. v. 5. §. 14. It sheweth that his faith was founded on the manifestation of Gods will.

Of the many waies of revealing Gods will, see Chap. 1. v. 1. §. 11.

Gods will revealed, hath ever put on Saints to give evidence of their Faith,* 1.101 for it is the proper ground of Divine Faith. This was the ground of Abraham's Faith, Gen. 15. 6. and of the Faith of the Israelites, Exod. 4. 31. and of the Gentiles, Act. 15. 7.

God himself is the supreme Lord over all, and his Word is the highest and surest truth that can be, whereunto all ought to subject themselves: and they who well know him, will upon his warning in Faith do any thing. Requis•…•…e it is that we should acquaint our selves with the Oracles of God: We have them established, printed, read, and preached unto us. Let us learn by this instance of Noah to act our Faiths according to the manifold warnings of God. See §. 37.

That whereof Noah is said to be warned, is thus expressed, b 1.102 Things not seen. The negative carries some Emphasis with it, and is oft translated c 1.103 Ne∣ver before, Luk. 23. 53. or not yet, Joh. 7. 39. Therefore these two particles, as yet, are here fitly added in our English.

The things not seen, here intended, were, the general Deluge, and the Ark* 1.104 for preservation of them that should enter thereinto. These were not seen when they were first revealed unto Noah, and when first he believed that they should be. Thus his Faith doth verifie that which was said in the first verse concerning Faith in general, It is the evidence of things not seen. The rest of the World

believed not; they scorned Noah's word, and laughed at his attempting to make an Ark. They are in that respect called the world of the ungodly, 2 Pet. 2. 7. There were a hundred and twenty years from the first giving of the warning to Noah 〈◊〉〈◊〉 unto the bringing in of the Flood, Gen. 6. 3. Yet did not Noah •…•…gger in his Faith, but continued to believe till all was fully accomplished. Of Faith, as it is an evidence of things not seen, see v. 1. §. 4.

§. 28. Of being moved with fear to duty.

THE fore-mentioned warning of God so wrought upon Noah, as it possessed him with an holy fear of God: and thereupon it is here said, that he was a 1.105 moved with fear to do what God required.

This phrase, moved with fear, is the interpretation of one Greek word, which is a compound one. Of the composition and interpretation thereof, see Chap. 5. v. 7. §. 44. Here it implyeth such a religious fear as kept Noah from opposing against Gods charge, though it seemed very strange, and though he were mocked by the world for observing the same.

Fear, in relation to God, is a reverend respect of the Divine Majestie, opposed to all light esteem thereof, Mal. 1. 6.

It worketh in mans soul two things.

• 1. An holy awe, whereby he is carefull to please God. 2 Chron. 19. 2.
• 2. An holy dread, whereby he is fearfull of offending God. Prov. 14. 6. I•…•… 1. 1.

This awfull dread, and dreadfull awe ariseth, as from knowledge of God, so from faith in him, as he maketh known himself and his will unto us. For faith worketh fear, Exod. 14. 31.

By such a fear as is here noted to be of Noah, we may gain assurance of a true faith; yea it will give evidence thereof to others; for it is the ground of all 〈◊〉〈◊〉: God therefore wisheth it to be in the hearts of his people, Deut. 5. 29. and inv•…•…eth such to praise him, Psal. 22. 23. We are hereupon directed to serve the Lord in fear, Psal. 2. 11. and to work out our salvation with fear, Phil. •…•…. 12.

§. 29. Of preparing means of safety.

THat which Noah was moved with fear to do, is thus set down, He prepared an Ark. That word which is here translated a 1.106 prepared, is the same that is used Chap. 3. v. 3. §. 46. and turned, builded. There see the compositi∣on and meaning of the word. Fitly is the word, prepared, here used, in regard of the long time wherein Noah was framing the Ark, which was a hundred and twenty years, as hath been before shewed. In this very sense is this word used, 1 Pet. 3. 20.

That which was to be done was such a work as required much time, and many hands to do it. And that it might not be to finish when the Flood should come, Noah, that believed that the Flood would come, prepared the Ark before hand. Thus Ioseph before hand prepared food without measure against the seven years famine that was to come, Gen. 41. 49. and David prepared in abundance for the Temple, 1 Chron. 22. 3, &c. The wise Virgins also prepared Oil for their Lamps against their Bridegrooms coming.

Surely they have but little faith, if they have any at all, who neglect to pre∣pare for their appearing before the great Judge. How many are like the foolish Virgins? Mat. 25. 3. The unjust Steward shall condemn all such, Luk. 16. 8. Well might Christ say, The Children of this world are in their generation wiser than the Children of light. For they will take pains in their youth, that they may have a livelyhood in their old age. They will before hand lay up for their Children. They will provide against a dear year. Are men as wise for their souls, and the eternal salvation of them? very few, if any.

Let us give proof of our faith in preparing before hand against dangers, that we may be saved when others perish, as Noah was.

§. 30. Of Noah's Ark.

THat which Noah is here said to prepare, is stiled an a 1.107 Ark. Of the di•…•… acceptions and meaning of the word, see Chap. 9. v. 4. §. 20.

This Ark was the ra•…•…est Fabrick that ever was made to swim on water. It is probable that it was the first Vessel that ever was put to Sea.

• 1. The matter of it is said to be Gopher, a kind of wood as fit, if not 〈◊〉〈◊〉,* 1.108 than our Oak, for such a purpose. The tree out of which that wood was taken, was tall, big, and lasting. The planks thereof were so set and joynted together, as they kept out water; and for that end they are also said to be pitched within and without, Gen. 6. 14.
• ...

  2. For the magnitude of it, it was the greatest Vessel that ever was borne on* 1.109 waters. The length of it was three hundred Cubits; the bredth, fifty; the height, thirty, Gen. 6. 15. Compare it with Salomon's Temple, which was a very fair, and spacious building, 1 King. 6. 2. and you will find it far to exceed that. In height it was equal with the Temple; in bredth, two times and an half wider; in length, five times longer.

  An ordinary Cubit from the elbow to the top of the longest finger, is counted half an yard. After this ordinary Cubit it was a hundred and fifty yards long, five and twenty yards broad, and fifteen yards high.

  Many think that the Cubits at that time were taken according to the statu•…•…e of men in those daies, and that a Cubit made a yard: So it would prove to be three hundred yards long, fifty yards broad, and thirty yards high. By this ac∣count it would prove to be in length above a quarter of a mile. Never was the like heard of. Much is spoken of the wooden Tro•…•…an Horse: But, besides that there is no certainty whether there ever was such a thing or no, it cannot be imagined to be like unto this. That is said to hold a multitude of Captains and Souldiers; but this held of all kind of Creatures, flying in the air, or going o•…•… creeping on, or in the earth.

  Some, to amplifie the greatness of this Vessel, say, that among other Creatures, Whales were also therein.

  This is but a foolish conceit, for in Scripture there is no mention of any 〈◊〉〈◊〉 being therein. Neither was there any need that they should enter into it: for the Element which destroyed other Creatures, was their proper Element to dwell in, and to be preserved by.

• 3. For the form of it, it was flat-bottom'd, from the top somewhat shelving,* 1.110 three stories high. It had a multitude of Cabins, for several Creatures, and for several kinds of food meet for each of them. It was so artificially made, as though there were a door, if not more doors than one, for all kind of Creatures to come in and out thereat, yea and windows, or other means to let in light, yet no water from above or below could come in to annoy them. There is no men∣tion made of Masts, Tacklings, Rudder, Oars, Anchor, or other like things which are usefull to other Ships: for it could not be moved or guided by the art of man, but onely by Divine Providence.

Atheists have sundry waies cavilled against it: as Apelles against the small∣ness* 1.111 of it, to hold •…•…o many Creatures, and so much food, so long a time as that is said to do. Celsus cavilled against the greatness of it, as being impossible for so great a Vessel to be made for such a purpose.

Faith passeth by all such difficulties, and seeming impossibilities. By Faith we believe that the whole world was made of nothing.

The use of it gives an instance of Gods wisdome in using means for effecting* 1.112 that which he intends: not that he is tyed to means; for as he made the world without means, so he can preserve and destroy whom and what he will without means.

The kind of means being such an one as hath been set forth, and as the like never was before, nor shall be, giveth further proof, that God can raise up, and use extraordinary means. See Chap. 2. v. 4. §. 28.

§. 31. Of saving Noah's House in the Ark.

ONE end of Noah's making the Ark, is thus expressed, to the saving of his house. The word in Greek translated a 1.113 saving, is a noun, and pro∣perly signifieth salvation, or preservation. Hereof see Chap. 1. v. 14. §. 159.

God intending to bring such a flood upon the earth, as should sweep away the whole world, the Ark so floated and swam upon the waters, as all that were therein were saved alive thereby. Now Noah, who believed thus much himself, perswaded his Wife, his three Sons, and their Wives, of the truth thereof, and moved them to enter thereinto, whereby they were saved. All these were of his houshold; therefore b 1.114 house is metonymically put for his houshold. It is not to be thought that onely these were of his family: It is probable, that he had a very great family; but he wrought upon none but these; none but these were perswaded to enter into the Ark. So Lot could prevail with none, but his Wife and two Daughters, to go out of Sodom.

Because he was assured that all that entred into the Ark should be saved alive, and he observed that none would believe him, but they of his houshold; this is •…•…tly set down as an end of his making the Ark, to the saving of his •…•…use.

This word, saving, may in this place be applyed both to the preservation of* 1.115 their temporal lives, and also to the eternal salvation of their souls: For the Ark was a type, and a Sacrament of their deliverance from eternal damnation. In this respect Baptism is stiled in reference to the Ark, c 1.116 a like figure, 1 P•…•…. 3. 21. When two types resembling one thing, are compared together, they are set out by the Greek word, translated a like figure.

The Ark therefore born upon the waters, whereby Noah and his family were saved, and Baptism, being both seals of our redemption by Christ, and of our de∣liverance from the destruction of the ungodly world, they are like figures. Hereby it appears that they who entred into the Ark, and believed as Noah 〈◊〉〈◊〉, were eternally saved. All that are baptized are not saved, though Baptism be a means to help on their salvation: So neither all that entred into the Ark, can be concluded to be heirs of eternal salvation; for cursed Cham entred there∣into: Yet notwithstanding might Noah prepare it, both for the present preser∣vation, and also for the eternal salvation of all that should enter thereinto.

The saving of those that were in the Ark, typified that salvation which is brought to man by the mediation of Jesus Christ.

This giveth instance of the extent of Gods providence over his Church, in* 1.117 saving body and soul; The body from temporal danger, the soul from eternal pe•…•…dition. Thus far may Israels passing through the Red Sea be extended, Exod. 14. 22. and the Cloud, and the Passover, and Mannah, and the Water that came out of the rock.

This saving of Noah and his family, giveth proof, that the incredulity of the* 1.118 multitude is no prejudice to the faith of Saints. For though the whole world of the ungodly perished by the Flood, yet Noah and his family were saved in the Ark. The Lord knoweth how to deliver the godly out of temptations, and to reserve the u•…•…ust unto the day of judgement to be punished, 2 Pet. 2. 9. The Red Sea that was a wall of defence to the Israelites, overwhelmed the Egypti∣ans, Exod. 14. 22. The just shall live by his own Faith. As the Believer is not prejudiced by anothers unbelief, so neither shall the Unbeliever be saved by an∣others faith. Two shall be in one bed, the one taken, the other left, Luk. 17. 34.

It may further from hence be inferred, that there is no salvation out of the Church; For there was no preservation out of the Ark. See more hereof in Domest. Duties, on Eph. 5. v. 23. §. 23.

§. 32. Of the World condemned by the Ark.

TWO effects are further observed to follow upon Noah's preparing the Ark: the first is in these words, By a 1.119 which he condemned the world.

The most immediate and proper reference that this relative, which, can ha•…•…, is to the Ark. They are * 1.120 both of the same gender.

By the b 1.121 World metonymically are meant the Inhabitants thereof, and the greater part of them. So it is oft used, Ioh. 12. 19.

Upon the fall of Adam, he and all his Posterity were deprived of that glorious Image wherein God first created man, and depraved with a most vicious and pernicious disposition: whereupon it is said, that the whole world lyeth in wic∣kedness (1 Joh. 5. 19.) And all except those whom Christ delivereth from this present evil world (Gal. 1. 4.) are counted to be of the world. Such were all those that lived at the time of the Flood, except they who entred into the Ark. Whereupon they are called the world of the ungodly, 2 Pet. 2. 9.

Noah is said to condemn these: The word is fitly translated, for it is a com∣pound.* 1.122 c 1.123 The simple verb signifieth to judge, Ioh. 7. 24, 51. This d 1.124 com∣pound, by judging to condemn, Mat. 12. 41, 42. & 27. 3. Rom. 2. 1.

Noah is said to condemn the world by the Ark,

• 1. Because it was a visible prediction of the Flood: thereby they were fore∣told that such a judgement would fall out.
• 2. It shewed that they worthily perished, in that they sought not to prevent that destruction which was threatned.
• 3. It was a demonstration that they were far unlike to Noah, in that they re∣garded not that whereabout he took so much pains.
• 4. Noah's making of the Ark was a continual preaching; yea together with working upon the Ark, he did by word of mouth fore•…•…ell what would fall ou•…•…, 2 Pet. 2. 5.
• 5. The very Ark was a witness of their infidelity: so as they were con∣demned thereby.
• 6. It was an occasion of aggravating their unbelief: whereby they were the rather condemned.

Thus we see that means given for preservation, may prove means of destructi∣on.* 1.125 As this proved true in Israels passing through the Red Sea, Exod. 14. 16. and in their eating Quails, Num. 11. 33. and in sundry other temporal means: so also in spiritual means, as the Word, 2 Cor. 2. 16. the Sacrament, 1 Cor. 11. 29. yea Christ himself, Isa. 8. 14. 1 Pet. 2. 6, 7. Luk. 2. 34.

This ariseth from the corrupt and perverse disposition of men, who, Spider∣like, suck Vermin out of sweet Flowers, or rather turn the sweet juice of Flowers into poyson.

This should be carefully heeded of us, who have means of salvation afforded unto us, that we may duely observe the proper end for which they are afforded, and make the best use that we can thereof.

This condemnation of the world teacheth us to come out of the world; and* 1.126 to abandon the fashion and course thereof, lest we perish with it. See more here∣of, Chap. 13. v. 13. §. 133.

This is the rather to be observed, by reason of the extent of this word, World;* 1.127 which ever have been, still are, and ever will be the greater number. See Chap. •…•…. v. 10. §. 91.

The way to destruction is a broad way, Mat. 7. 13. and withall there are many by-waies: whereas there is onely one way, and that a narrow one, en∣cumbred with many difficulties, and so limited, as if we step out of it, we miss of life; but there are no bounds set to the way that leadeth to destruction, Iudg. 21. 25. In this way every thing is agreeable to nature, which is down∣hill: It hath alwaies wind and tide with it. It is stretched out by applause, promotion, profit, pleasure, and other like temptations, which the Devil frameth according to the particular humours of men.

§. 33. Of Noah's being Heir of the Righteousness by Faith.

THE other effect following upon Noah's preparing the Ark, is thus set down, And became heir of the righteousness which is by faith. The first copulative particle, a 1.128 and, giveth evidence, that the two clauses joyned thereby, have some agreement; and that is this general, that they are both ef∣fects of the same thing: yet in the kind of effect they much differ. The former was a great judgement upon the world: but this a great recompence to him∣self.

There was before a great reward mentioned of Noah's faith in preparing the Ark; which was, the saving of his house. Here is a greater.

Every word in this clause carrieth much emphasis.

• 1. The copulative was noted before.
• 2. This verb, became, or b 1.129 was made, implyeth, that the occasion of the reward was taken from this evidence of Faith that is here set down, at least oc∣casion was thence taken of manifesting as much.
• 3. This dignity c 1.130 Heir, is no small one. It implyeth a singular and an especial prerogative. Indeed Noah was the supreme Lord of the whole World, and his Sons heirs under him. There never was so absolute a Monarch since Adam's time. It is said, that of the Sons of Noah the whole Earth was over∣•…•…ad, Gen. 19. 9. But here is intended a greater dignity; For
• ...

  4. d 1.131 Righteousness was it whereof he was an Heir. Could the beauty and glory of righteousness be thorowly discerned or conceived, it would be found to be (as indeed it is) the greatest dignity that a Creature can be advanced unto. It was mans chiefest excellency in his innocent estate: for it was the most prin∣cipal part of Gods image, in which man was at first created, Gen. 1. 27. That which is said of holines•…•…, may be applyed to righteousness, Chap. 3. v. 1. §. 7.

  To set out this dignity the more, the Apostle useth this word synechdochi∣caly, for that also which follows upon it, righteousness together with eternal life: So as an heir of righteousness is an heir of that inheritance which is ob∣tained by righteousness. It is called a crown of righteousness, 2 Tim. 4. 8. The glorious attire of glorified Saints is the righteousness of Saints, Rev. 19. 8. Thus they are heirs of salvation. See Chap. 1. v. 14. §. 159, 160.

• 5. This righteousness is said to be by •…•…aith. It was not a righteousness which* 1.132 arose from himself, or inherent in himself: it was according to faith, or that righteousness which he attained by faith, and received from above. It was in∣deed the righteousness of Christ himself, whom he beheld in the Ark, that was a type of Christ. The Apostle excellently setteth out the righteousness of faith, and opposeth it to a mans own righteousness: He calleth it the righteousness of God. Rom. 10. 3. 6.

The righteousness which is by faith, is that which every Believer hath: and that whereunto he is fitted by faith; and that which cannot be had without faith.

All are soo•…•…led and for ever deprived of that inherent righteousness wherein God created Adam. God instead thereof makes his Elect, heirs of a far more excellent righteousness, the righteousness of God: and leaves it not in their power, to hold it, or let it go.

It is the righteousness of faith, for the continuance whereof we depend on Christ. We wait for the hope of righteousness by faith, Gal. 5. 5.

§. 34. Of the Resolution of Heb. 11, 7.

By Faith Noah being warned of God of things not seen as yet, moved with fear, prepared an Ark to the saving of his House, by the which he c•…•…∣demned the World, and became Heir of the Righteousness which is by Faith.

IN this text is a commendation of Noah's Faith. Hereof are two parts.

• 1. An evidence of his Faith.
• 2. A recompence thereof.

In the Evidence, two things are to be considered.

• 1. The Ground of his Faith.
• 2. The Fruits thereof.

The Grounds are of two sorts; one concerning God, another concerning himself.

In that which concerned God, three things are noted.

• 1. A charge of God, being warned of God.
• 2. The subject of that charge, things not seen.
• 3. The limitation thereof, as yet.

The other kind of ground concerning himself, was an holy fear, moved with fear.

The Fruit of his faith was in general his obedience to God. This is set out by an act, he prepared an Ark. Here we may distinguish

The act, prepared: and the object, an Ark.

This effect is amplified two waies.

• 1. By the advantage he brought to himself.
• 2. By the damage that followed thereupon to others.

The advantage is propounded in this word, saving: and amplified by the extent thereof, his House.

The damage to others is set forth,

• 1. By the kind of it, in this word, condemned.
• 2. The persons condemned, under this word, the World.

The recompence of his Faith is a great prerogative. Wherein we have,

• 1. The kind of it, Heir.
• 2. The excellency of it. This is,
  • 1. Propounded, in this word, Righteousness.
  • 2. Expounded, in this phrase, which is by Faith.

§. 35. Of Observations gathered out of Heb. 11. 7.

I. Iustifying Faith manifesteth it self in temporal matters. This Faith here spoken of was a justifying Faith: yet it was exercised about a corporal preserva∣tion. See §. 26.

II. A good name is to be made good. That is, he that hath a good name, must answerably carry himself. Noah signified rest, and he was a man that procured rest. See §. 26.

III. God foretold the Deluge that came upon the old World. This word, warned, intends as much. See §. 27.

IV. Gods warning is a sufficient ground for attempting any thing. This was Noah's ground. See §. 27.

V. Faith is exercised about things not seen. In such things was Noah's faith exercised. See §. 27.

VI. Future visible things are not seen till they be accomplished. This is im∣plyed under this clause, as yet. See §. 27.

VII. Faith works a reverend respect towards God, This is that fear that is here set down as a fruit of Noah's faith. See §. 28.

VIII. Fear of God works obedience to God. Noah by his fear of God was moved to do that which God warned him of. See §. 28.

IX. Means for safety are before hand to be prepared. So did Noah here. See §. 29.

X. God useth means for accomplishing his purpose. It was Gods purpose to preserve Noah, and some of all living Creatures on earth, when he brought a general Deluge: and thereupon appointed an Ark, which was a fit means for that purpose. See §. 30.

XI. Extraordinary cases require extraordinary means. The preservation of Noah and other Creatures from the Deluge, was an extraordinary case; there∣fore the Ark, which was an extraordinary means, was prepared. See §. 30.

XII. God can make means of temporal preservation means also of eternal sal∣salvation. The Ark, which preserved them from the Deluge, was a Sacrament, to seal up their redemption by Christ. See §. 30.

XIII. Faith is manifested by obedience. Noah's preparing the Ark upon Gods warning, was an act of obedience. He did it by faith. See §. 27.

XIV. Believers may do what they see fit for the preservation of their lives. This was one end of Noah's preparing the Ark. See §. 31.

XV. A Governors care must extend to the preservation of his house. So did Noah's. See §. 31.

XVI. Believers are a blessing to those that belong unto them. Noah's •…•…oushold that entred into the Ark, did partake of that blessing through his faith. See §. 31.

XVII. Such as belong to believers may miss of their blessing. So did all the rest of Noah's house that entred not into the Ark. See §. 31.

XVIII. Most men are prone to reject means for their good. So did the Old World refuse to enter into the Ark. See §. 32.

XIX. Saints are Heirs. That which is here noted of Noah, is true of all S•…•…'s.

XX. Righteous deeds are a condemnation of the wicked. Thus Noah con∣demned the World. See §. 32.

XXI. Means of preservation may bring destruction. The waters that did bear up the Ark, and them that were in it, destroyed the rest of the Creatures on earth. See §. 32.

XXII. The inheritance of Saints is righteousness.

XXIII. The righteousness proper to Saints is by faith. Both these are here plainly expressed of Noah's righteousness. See §. 33.

§. 36. Of Abraham, his Faith, and Calling.

Hebr. 11. 8.

By Faith Abraham, when he was called to go out into a place which he should after receive for an inheritance, obeyed, and he went out, not knowing whither he went.

THE fourth Worthy produced for proof of the vigour of Faith, is Abraham.

The proof of his Faith is more largely set out by the Apostle than the Faith of any other of the Worthyes, for it continueth to the end of the nineteenth 〈◊〉〈◊〉; Onely two verses are inserted, viz. the eleventh and twelfth, concerning Sa•…•…ahs faith: which also tends to the amplification of Abrahams.* 1.133

As the Faith of others before mentioned, so Abrahams was a true justifying Faith, as is evident by the Apostle's explanation thereof, Rom. 4. 1, 2, &c. Gal. 3. 6. Though instances of sundry temporal things be brought in as evi∣dences of his Faith, yet many of them were types of spiritual and heavenly matters, v. 10. 16. and withall the temporal things noted were appendices to spiritual and heavenly.

Of the notation of Abraham's name, of the dignity of his person, and ex∣cellency of his faith, see Chap. 6. v. 13. §. 91, 92, 93, 94.

The first particular that the Apostle setteth down, is the warrant which Abra∣ham had to do what he did, thus expressed, when he was called, or word for word, a 1.134 being called.

This is the same word that is used Chap. 5. v. 4. §. 20. It implyeth a mani∣festation of Gods pleasure, namely, that it was his will that Abraham 〈◊〉〈◊〉 do that which is here said to be done by him. For it is thus in the 〈◊〉〈◊〉, The Lord said unto Abraham, Get thee out of thy Country, &c. Gen. 12▪ 1. Act. 7. 2, 3. Under this word is comprized a clear manifestation of Gods mind to him, as if by name he had called him. Of the divers waies of Gods revealing his will, see Chap. 1. v. 1. §. 11.

Hereby Abraham shewed, that Gods will was his rule, as was before no•…•…ed of Noah, §. 27.

This particle, called, is in Greek set immediately before this noun, 〈◊〉〈◊〉. Hence b 1.135 many Expositors, both antient and modern, referr it to 〈◊〉〈◊〉 himself, and thus translate it, By saith he which is called Abraham obeyed. So the Rhemists in imitation of their Vulgar Latin. Thus this par•…•…iciple is but as a complement, which may well be left out. Besides, if we strictly consider cir∣cumstances,* 1.136 we shall find that he was not then called Abraham; that name wa•…•… given unto him four and twenty years after this which is here set down, Gen. 17. 5.

Our English hath so set the words, as the true sense is clearly manifested* 1.137 thereby; namely, that the reason of Abraham's leaving his Country, was Gods calling him out of it.* 1.138

Have Papists this warrant for their pilgrimages to the place where the Temple of Ierusalem was? or the Sepulcher of our Saviour? or to Rome to visit the Pope? or to the Lady at Loretto, or at Hails? or other like places where they conceive Saints Reliques to be? or to their Shrines, here and there set up?

§. 37. Of obeying Gods call.

THat whereunto Abraham was called, was, to go out into a place. In the Greek the verb a 1.139 obeyed, is put before this act of [b] going out, thus, Abraham obeyed to go out into a place.* 1.140

By that placing of the Greek words it may be thought that Abraham's going out hath reference to his obedience: but as our English have placed the words, that act of going out hath 〈◊〉〈◊〉 to Gods calling him.

Both tend to the same end: for God called him to go out; and he obeying to go out, thereby sheweth that God called him thereunto, as is set down, Gen. 12. 1.

Obj. His Father Terah took him, Gen. 11. 31. How then did he obey upon Gods call?

Answ. One reason doth not simply cross another; for many reasons may concurr to enforce one and the same point. Gods call was the first and prin∣cipal moving cause: Terah's taking him was the instrumental means.

2. Obj. Gods call was after Terah's death, so as it was also after he was 〈◊〉〈◊〉 out, Gen. 11. 32. & 12. 1.

Answ. Though mention be made of Gods call after Terah's death, yet was it before. Our English Translators have well turned the word of calling into the preterpluperfect tense, thus, The Lord had said unto Abraham, Gen. 12. 1. which well might be 〈◊〉〈◊〉 Terah's death. Hereupon Stephen thus expresseth it, 〈◊〉〈◊〉 appeared unto Abraham, when he was in Mesopotamia, before he dwelt in 〈◊〉〈◊〉, and said unto him, Get thee out of thy Country, Act. 7. 2, 3.

Thus t•…•…erefore conceive the order of Abraham's departure.

• 1. God speaks to Abraham to go out.
• 2. Abraham telleth his Father Terah thereof.
• 3. His Father takes him with oth•…•…rs to go out.
• 4. In their Journey Terah resteth, and dyeth at Charron.
• 5. Abraham goeth thence to Canaan.

Thus the first ground of all was Gods call. This was it to which Abraham yielded obedience.

The word, obeyed, is a compound, and properly signifieth to harken and* 1.141 yield to a thing; or to yield to that which he heareth. Hereof see Chap. 5. 〈◊〉〈◊〉. 8. §. 48.

This giveth a further evidence that Faith worketh obedience. That which he obeyed is thus set down, to go out into a place. Here is no particular place set down, for it is in the end of this verse said, that he knew not whither he 〈◊〉〈◊〉.

This obedience was a simple obedience, meerly upon the manifestation of* 1.142 Gods will; he could not tell whether it were a better or a worse place than that 〈◊〉〈◊〉 of which he went.

Such ought our obedience to be to Gods call, and to any manifestation of 〈◊〉〈◊〉 will: it must be a simple obedience in subjection to Gods will, without en∣quiring after the reason thereof, or without objecting any scruples or difficulties against it. Such was Noah's faith. (See §. 27.) We must in this case do as 〈◊〉〈◊〉 men, who have skilfull and faithfull guides, They follow their guide, though they cannot see the way where they go. Much more we may, and must follow God, and his call.

§. 38. Of the place out of which Abraham was called.

THE word translated a 1.143 go out, is a compound; whereof see Chap. 3. v. 16. §. 163. It here implyeth an utter leaving, and departing from, a t•…•…ing.

Here are two terms intended: One from which he departed; The other to which.

The former is said to be his own Country and his Kindred, Act. 7. 3.* 1.144

The other was a place that he knew not.

It could not but seem to him an hard matter to leave the place of his nativity, and as it is probable, a place wherein he had a fair inheritance: But God oft calls 〈◊〉〈◊〉 to leave the dearest outward things that they have. He called his Disciples 〈◊〉〈◊〉 leave their Father and their calling, Matth. 4. 21. He called Levi from the 〈◊〉〈◊〉 of custome, Matth. 8. 9.

This he doth to try whether they respect him and his will, more than external things, Ioh. 21. 15. He that prefer•…•…eth any thing before God, is not worthy of God, Matth. 10. 37.

Let us herein shew our selves to be of Abraham's faith, ready to let go any thing upon Gods call.

One special reason of Gods calling Abraham out of his own Country, may* 1.145 be gathered from Iosh. 24. 2. where it is said, that the Fathers of Abraham saved other Gods: So as God hereby called him from an Idolatrous place, le•…•…t be should be infected therewith. Herein we have an instance that Idolaters •…•…nd Idolatrous places must be left.

The very notation of the word, Idolatry, giveth sufficient ground of aban∣doning communion with Idolaters.

This word, Idolatry, is taken from the b 1.146 Latin, and the Latin from the c 1.147 Greek, which is a compound of two nouns. One signifieth an d 1.148 Idol, the other e 1.149 service.

The former is again compounder of a substantive that signifieth g 1.150 a shew, a phantasie, a ghost, or, as the Vulgar speak, an Hobgoblin: and an adjective that signifieth h 1.151 whole, or every whit, or nothing but. So as Idol is but a meet shew: an Idol is nothing.

The latter, which is i 1.152 service, from a verb (k 1.153 to serve) which hath a notation from l 1.154 an increasing particle, and a verb that signifieth to [f] fear or tremble. This notation setteth out an Idolater in his proper co∣lours. He is kept in a we by that which is indeed nothing: onely a meer shew* 1.155 and phant•…•…sie.

The Lord who meant to make Abraham a Root out of which his Church should sprout and grow, would not suffer him to be in danger of Idolatry. Idolatry, in reference to that relation which is between God and Professers, 〈◊〉〈◊〉 〈◊〉〈◊〉 most heinous and hatefull sin. God to them is an Husband, Ioh. 31. 32. 〈◊〉〈◊〉 latry is a spiritual Adultery, Ezek. 23. 37. Adultery breaks the b•…•…nd of Wed∣lock, and gives cause of Divorce, Ier. 3. 8. On this ground Ammi is called Lo-ammi, Hos. 1. 9. They who were the People of God in profession, are ac∣counted no People.

§. 39. Of gaining by following Gods call.

THE place whither Abraham was to go, is thus described, which he 〈◊〉〈◊〉 after receive for an inheritance. The Land here meant was the Land of Canaan, the fertilest Land in all the World, and every way fittest for habi∣tation.

It is said, that he should a 1.156 receive. This hath reference to the giving of a* 1.157 thing: for receiving and giving are relates. See Chap. 4. v. 16. §. 96. In general, it implyeth, that such as yield to Gods call, shall lose nothing thereby. Moses, who refused the honors of Egypt, was made Ruler of the People of God, Act. 7. 35. Christ expresly saith, that he that forsaketh any thing for his sake, shall re∣ceive an hundred fold in this world, and in the world to come everlasting life, Mar. 10. 29, 30.

This is sufficient to move us to trust to the Divine Providence in every 〈◊〉〈◊〉 whereunto we shall thereby be called. This is more to be trusted unto than all the treasures of the world, or all that men can do. Earthly treasures may be ex∣hausted, mens purposes may be frustrated, but Gods counsel and will shall stand.

That which he was to receive, was not a present possession: for here is a word* 1.158 that sets out the time future thus, b 1.159 he should after. This is the interpre∣tation of one Greek word, and intendeth the time to come: so as Faith believes things future. Things to come are to Faith as present. Hereby is confirmed that part of the description of Faith, that saith, Faith is the substance of things hoped for: Which are things to come, v. 1. §. 3.

§. 40. Of promises accomplished in mens Posterity.

IT is added, that Abraham should receive that place to which he went, for an inheritance.* 1.160

Of this word, inheritance, and of sundry instructions, and directions thence arising, see Chap. 1. v. 14. §. 160, 162.

An Inheritance intendeth a perpetual right to a thing, and that generation after generation, from Parents to Children. By Gods Law an Inheritance was not to be removed from one Stock to another, Numb. 36. 7, &c. This was the reason why Naboth would not part with his Inheritance, though his Sovereign would have purchased it of him, 1 King. 21. 3. It is noted as a blessing of a good man to leave an Inheritance to his Childrens Children, Prov. 13. 22,

The Scripture testifieth, that God gave no Inheritance to Abraham in 〈◊〉〈◊〉,* 1.161 no not so much as to set his foot on, Act. 7. 5. This therefore hath reference to his Posterity, in whom this was accomplished: but a long while after he went out of his Country, even almost five hundred years, when Ioshua divided the Land among them, Iosh. 13. 7. So as Gods promise may be accomplished in a mans posterity. It was given as a sign in the daies of Ahaz, that a Virgi•…•… should conceive, and bear a Son, Isa. 7. 14. But it was not accomplished 〈◊〉〈◊〉 about seven hundred years after.

God is the Lord of times, and seasons, and hath them in his own power, Act. 1. 7. And in his unsearchable wisdome can, and doth choose the fittest time for accomplishing every purpose, Eccles. 3. 1. The time wherein the great promise was accomplished, is in this respect stiled the fulness of time, Gal, 4. 4.

We are taught hereby to wait for the accomplishment of such promises as are not yet accomplished; even these, and such like.* 1.162

• 1. The recalling of the rejected Jews, Rom. 11. 26.
• 2. The bringing in of the fulness of the Gentiles, Rom. 11. 25.
• 3. The destruction of Antichrist, 2 Thess. 2. 8.
• 4. The perfection of the Church, Eph. 5. 27.
• 5. The resurrection of the body, Ioh. 5. 29.
• 6. Mansion places provided by Christ, Ioh. 14. 3.
• 7. A Kingdome, Luke 12. 32.

The accomplishment of these, and other like promises, we must believe, pray for, wait for, and persevere in all these, either till they be accomplished, or so long as we live. Though they tarry, wait, Hah. 2. 3. He that believeth, ma∣keth not baste, Isa. 28. 16.

§. 41. Of the kind of Abraham's obedience.

THE obedience which Abraham yielded to Gods call, is set down in the very word that was used in the call. God called him a 1.163 to go out, and b 1.164 he went out.

Hereby it is evidenced, that true obedience is ordered according to the rule thereof, which is God Word. Compare the charge that was given about ma∣king the Tabernacle, and the appurtenances, Exod. 25, &c. with the execution of that charge, Exod. 36, &c. and you will find their obedience answerable to the rule. This doth God expresly conjoyn, Exod. 25. 40. Hereof see more, Chap. 8. v. 5. §. 17.

To commend Abraham's obedience the more, this clause is added, not know∣ing whither he went.

It is probable, that before Abraham came out of his Country, God directed* 1.165 him to no particular place, nor made him any promise: but onely bid him go out, and that the more to try the truth of his faith, and the extent of his obe∣d•…•…ence. Thus, when he bid Abraham to offer his Sun for a burnt-offering, he did not tell him how he would provide another Offering, after he had laid his 〈◊〉〈◊〉 upon the Altar ready to be sacrificed, meerly to try his faith. See more •…•…ereof in the end of §. 37.

§. 42. Of Abraham's continuing where God called him.

Heb. 11. 9.

By Faith he sojourned in the Land of Promise, as in a strange Country, dwelling in Tabernacles with Isaac, and Jacob, the Heirs with him of the same promise.

ABraham's obedience to Gods call is yet further amplified by continuing in* 1.166 a strange Land. He speaketh of the same Faith that he did before, and s•…•…tteth out a continued vigour thereof. It moved Abraham not onely once to love his Country, but though he were a long time in a place unknown, where he had no setled habitation, yet he repented not of his coming out of his Coun∣try, nor thought of returning to it again, as his Children in the Wilderness did think of returning to Egypt again, Numb. 14. 4. But continued in a strange Country all his daies.

The verb translated a 1.167 sojourned, is a compound. The root is a noun, which signifieth b 1.168 an House. The simple verb signifieth c 1.169 to dwell, 1 Cor. 7. 12. This compound signifieth e 1.170 to abide in a place. The word in my text importeth two things.

• 1. A being in a strange Land, and translated to be a Stranger, thus, d 1.171 Art thou onely a Stranger? Luk. 24. 18.
• 2. An abiding or tanying in a place. In this respect e 1.172 the noun that is thence derived, is thus translated, When they dwelt as Strangers: And thus,

• ... so•…•…ourning, 1 Pet. 1. 17. And another noun from the same verb, which is tran∣slated f 1.173 One that sojourneth, and a Stranger, Act. 7. 6, 29. It signifieth one that is setled in a strange Land.

Grammarians do put this difference betwixt two words compounded with different prepositions, but the same verb. g 1.174 The former signifieth to pass from one place to another; The h 1.175 latter to abide in a place: Both these significations are here intended.

In reference to the former, the Land where he was is stiled a strange Land; he had not been trained up there all his daies, but was removed from another Land to that.

In relation to the latter, he is said to dwell there.

This effect of Faith, that he sojourned, and continued to dwell in the place whither God called him, giveth instance, that Faith maketh men hold out. In this respect we are said by Faith to wait, Gal. 5. 5. Faith is said to overcome, 1 Ioh. 5. 4. By Faith men inherit the promise, Heb. 6. 12. By Faith we are saved, Eph. 2. 8.

This is the best evidence of a true and sound Faith that can be given. Hereof see more, Chap. 10. v. 38. §. 146. Unbelief draws from God, Chap. 3. v. 12. §. 128, 129.

§. 43. Of the Land of Promise.

THE place where Abraham abode, is stiled the Land of promise, Of the* 1.176 word translated a 1.177 promise, see Chap. 4. v. 1. §. 6. It is called the Land of promise, because it was promised to Abraham and his Posterity, G•…•…e. 13. 15. There is an emphasis in this Hebraism b 1.178 Land of promise; It im∣plyeth more than if he had said, a promised Land. For the phrase is exclusive, and implyeth, that of all the Countryes of the World, this especially was pro∣mised: and thereupon carryeth this title, a Land of promise; As a man of was, a man of might, men excellent and eminent therein.

This being added to the aforesaid effect of Faith, sheweth, that Gods promise* 1.179 puts vigour to Faith. He did the rather abide in that Land, because God had promised to give it him. Moses doth often inculcate Gods promise, to quicken the faith of the Israelites, Deut. 6. 3. & 15. 6, 8. Iosh. 23. 5.

Gods promise being the ground of faith (as hath been proved, Chap. 6. v. 96.) it must nourish and strengthen the same.

This may inform us in one special reason of Faiths fainting, which is forget∣fulness of Gods promise, Heb. 12. 5. Psal. 116. 11. If the Oil fail, the Lamp cannot give light.

Gods promises are hereupon seriously and frequently to be meditated upon, that our Faith may continue and increase.

The emphasis of this phrase, the Land of promise, implyeth, that Gods pro∣vision* 1.180 is for the best. Though he called Abraham out of one Land, yet he brought him unto another, which for excellency sake was stiled the Land of promise.

§. 44. Of Abraham's abiding in a strange Land.

THE aforesaid Land of promise is also called a 1.181 a strange Country.

This n•…•…un, Country, is not in the Greek. For this adjective, strange, hath reference to the former substantive, Land; and both these words, strange Land, are joyned together, Act. 7. 9. But Land and Country set forth one and the same thing. So as the true sense is rendred in our English.

The adjective translated strange, is the same that is turned others (Chap. 9. v. 25. §. 127. See there.)

That which is strange to one, is not his own. And he that is in a place which is not his own, is in a place strange to him: yea such as are not free of a place, and thereupon have no right thereto, are Strangers, Mat. 17. 25.

The Land or Country here intended, is called strange, in a double respect.

• 1. In reference to the Land of his nativity whence he came; For herein he* 1.182 had never been before: So as for the present it was strange to Abraham.
• 2. In reference to that possession which his Posterity had thereof in and after I•…•…huah's time. Abraham himself, and his Son, and Grandson, abode therein, but not as in their own Inheritance: For they sojourned among the People of the Land, who then were the proper Inhabitants thereof.

This particle b 1.183 As, doth much qualifie that epithite, strange. He doth not simply say, A strange Land, but As a strange Land: It was strange upon the grounds before mentioned; yet because he had a promise of it, and his Po∣sterity had the actual possession of it, it was but As a strange one. He had a true •…•…ght unto it, which was the gift of the great Possessor of Heaven and Earth, who hath all Lands to dispose as it pleaseth him.

Thus are we that believe on Christ, As Strangers in this world; and the places of our abode are as a strange Land to us: yet have we a good right to that which God by his providence bestows upon us.

It is further said, that Abraham dwelt there: The word translated c 1.184 dwelt, is a compound of the same d 1.185 simple verb, that was before translated e 1.186 so∣•…•…ed, §. 4. but with another preposition, which intends an abiding in a place, and is fitly translated, dwelt.

Though that particle f 1.187 As, having reference to Gods promise, doth much qualifie the matter, yet the Country being to Abraham himself, and that all his ca•…•…es, a strange Country, he could not but meet with many difficulties; at least he might fear many dangers, in regard of the Inhabitants of the Land where he then dwelt. Yet his Faith passed over all. For Faith overcomes all difficulties:* 1.188 and the Historie giveth instance of many that he met withall, whereby he was forced twice in a kind to deny his Wife, at least to dissemble her; both among the Egyptians, Gen. 12. 14, &c. and also among the Philistins, Gen. 20. 2, &c. He was also forced to arm all that were able in his House, and to get others to joyn with him, for rescuing of Lot. But in all these difficulties, his eye was on God that had promised that Land, and so his Faith remained in∣•…•…cible.

§. 45. Of Abraham's abiding in Tents.

THE Mansion-places wherein Abraham is said to dwell, are here stiled a 1.189 Tabernacles; As in our English, so in the Greek, the same word is here used that was used before, Chap. 8. v. 2. §. 5. There see the meaning of the word.

We usually call the Mansions which are here stiled, Tabernacles, Tents. They are made of Cloth stretched out, and held up with poles, and fastned with cords and pins to the ground, so as they may be soon set up, soon taken down, and easi•…•…y removed from place to place.

In these Abraham and such as belonged to him dwelt, on these grounds.

• 1. They had no present Inheritance, whereon to build Houses.
• 2. They had no assurance of long tarrying in one place. For Abraham first came out of Ur in Chaldaea to Haran; from Haran he went to Canaan;* 1.190 from Canaan to Egypt; from Egypt to Canaan again; from Canaan to Gerar of the Philist•…•…ns; and in Canaan he oft removed from place to place; as from Sechem to Bethel; thence to Mamre; after that to Beersheba, to Hebron, and to other places. In regard of the many and sundry places whither he removed, it is said, that Abram journeyed in going and journeying (Gen. 12. 9.) that is, he was ever and anon journeying from one place to another. There was there∣fore a kind of necessity of his dwelling in Tents, and he was well content there∣with; for Believers in this world are content with any condition wherein God in* 1.191 this world shall set them. The like might be instanced in the other Patriarchs, in Moses, David, and sundry others. Pertinent to this purpose is this profession

• of the Apostle, I have learned in whatsoever state I am, therewith to be •…•…∣tented, &c. Phil. 4. 12, 13. Of Contentedness, see Chap. 13. v. 5. §. 62.

  This kind of habitation shewed that they were as Pilgrims, which is more expresly set down hereafter, v. 13.

§. 46. Of Abraham's sojourning with Isaac and Jacob.

FOR further confirmation of Abraham's continuing in that strange Land, this clause is added, with Isaac and Jacob. This hath reference to his dwel∣ling in Tabernacles. The phrase may be extended to the •…•…aith, as of Abraham, so also of Isaac and Iacob.

In the former respect it sheweth, that Abraham continued to dwell in th•…•…t strange Land, till Isaac and Iacob were both born. Thus the preposition a 1.192 〈◊〉〈◊〉, having reference to dwelling (as if he had said, dwelt with Isaac and Iac•…•…b)* 1.193 implyeth a long co-habitation, which was an hundred years. This thus appears. Abraham was 75 years old when he came first to Canaan, Gen. 12. 4. Isaac was born when he was an hundred years old, Gen. 21. 5. 60 years after was Iacob born, Gen. 25. 26. Abraham dyed when he was an hundred and seventy five years old, Gen. 25. 7. Thus Iacob was 15 years old when his Grandfather Abraham dyed. It is probable, that so long as Abraham lived, Isaac and Iacob were of his Family. It is expresly said, that Isaac brought Rebeccah into the Tent of Sarah his Mother, Gen. 24. 67.

Again, the foresaid preposition, with, may have reference to the mind and dis∣position* 1.194 of Isaac and Iacob: In that they did as Abraham their Father; he dwelt in Tents all his daies, and so did they. Thus is this preposition, with, used in b 1.195 other Authors.

In this latter sense it implyeth, that Abraham so well instructed his Son and Grandson, as they were content to dwell as he did: and withall it giveth a proof of the faith of Isaac and Iacob, who lived their daies in Tents.

As a ground and reason of their dwelling in this strange Land, the last clause is added, Heirs with him of the same promise. This is to be taken in the largest extent that may be, in reference to Abraham.

Abraham was an Hei•…•…; So were they. Therefore they are called co-heirs, or* 1.196 joynt-heirs. For this phrase, Heirs with him, is the interpretation of one Greek word. Of the word, Heirs, see Chap. 1. v. 14. §. 160.

The ground that Abraham had for that prerogative, namely, Gods promise,* 1.197 they also had. For it is expresly said, c 1.198 The same promise, or as the emphasis of the Greek articles imply, the very same promise. Of the promise made to Abra∣ham, read Gen. 12. 2, 3, 7. Of the like promise to Isaac, read Gen. 26. 3. and of the same to Iacob, read Gen. 28. 13, 14.

Of this phrase, Heirs of promise, see Chap. 6. v. 17. §. 133.

§. 47. Of the City which Abraham looked for.

Hebr. 11. 10.

For he looked for a City which hath Foundations, whose Builder and Maker is God.

IN this verse is declared a recompence, which Abraham by faith expected. The first particle, F•…•…r, sheweth, that it is a reason of his abiding all his daies in a strange Land, even because he looked for a better place.

The verb translated a 1.199 looked for, is a compound. Of the composition and signification thereof, see Chap. 10. v. 27. §. 96. It implyeth, as an hope of at∣taining* 1.200 a thing, so a willingness to tarry and wait for it. It is applyed to Christs looking for the utter overthrow of all his Enemies, Heb. 10. 13. and to 〈◊〉〈◊〉 waiting for the repentance of the old World, 1 Pet. 3. 20.

Thus it appears that Faith made Abraham wait for that which he saw not, but hoped for. Thus it is a proof of the description of Faith, 〈◊〉〈◊〉. 1. §. 3.

That which he looked for, was a City. Of a City, see Chap. 13. v. 14. §. 138. A City is commonly taken for a distinct place compassed about with Walls, and so importeth a place of safety and security. Besides, Cities use to have many privileges, for the benefit of those that appertain thereunto: which makes many desire to be free thereof. It is here metaphorically used; and 〈◊〉〈◊〉 we should straiten the place intended thereby too narrowly, that which Abra∣ham looked for is called a Country, and expresly said to be an heavenly Country, 〈◊〉〈◊〉. 16. so as by this City, Heaven it self is meant. Canaan also, which was that Country, was a type of Heaven.

Heaven is stiled a City, to set out the excellency and benefits thereof.

There is a •…•…it resemblance betwixt Heaven and a City in these and other like* 1.201 respects.

• 1. A City is a place of safety. It useth to be compassed with Walls and Gates, 〈◊〉〈◊〉. 3. 1, &c. In time of invasions by Enemies, thither will Subjects fly, 〈◊〉〈◊〉 Ier. 35. 11. No place more safe than Heaven.
• 2. A City is compact of many Habitations: so Heaven, Ioh. 14. 2.
• 3. A City hath sundry degrees of persons appertaining unto it, as Magistrates, Off•…•…cers of sundry sorts, and Commoners: so in Heaven is God the Father, Son, and Holy Ghost, Angels and Saints.
• 4. In a City useth to be all manner of provision, and other usefull com∣modities: so in Heaven, nothing is there wanting that is needfull and usefull.
• 5. A City hath Statutes and Orders for the better government thereof: so in Heaven, as is evident by this clause of the Lords Prayer, Thy will be done on 〈◊〉〈◊〉, as it is in Heaven. The Lords will is perfectly done in Heaven.
• 6. A City hath particular Privileges and Immunities. This is implyed in this promise of Christ, I will write upon him the name of the City of my God, Rev. 3. 12.
• 7. None but Free-men may trade and keep open a Shop in a City: thus non•…•… shall have any thing to do in Heaven, but they which are written in the 〈◊〉〈◊〉 Book of Life, Rev. 21. 27. These are inrolled as Free-men in the Re∣cords of the Heavenly City.

This sheweth, that Abraham had good cause to abide for a while in Tents, seeing he had a City whereunto he looked, and for which he hoped. That we may be content to abide in that place wherein God setteth us on Earth, let us make this City our hope, and look to it, and seek to enter into it. Let us make our •…•…reedome sure unto us, and get our names to be inrolled therein.

Meditation on this City may be a good comfort and stay to such as in this world are without house and home.

This also giveth unto us just cause to enquire after the Stat•…•…tes, Orders and O•…•…dinances of this City, that we may conform our selves thereto.

§. 48. Of having Foundations.

THE foresaid City is described by the stability of it, in this phrase, which hath Foundation•…•….

Of the divers acceptions of the word translated a 1.202 Foundation, see Chap. 6. 〈◊〉〈◊〉. 1. §. 6.

A good Foundation maketh an Edifice firm and stable; in which respect, Christ setteth forth an House, that cannot be overthrown by winds, floods, or rain, to a House well founded, or set upon a good Foundation, Matth. 7. 24. 25.

To amplifie this point the more, the plural number is here used, b 1.203 Foun∣dations. This number is oft used for emphasis sake: as, mercies of God, Rom. 12. 〈◊〉〈◊〉. Multitude of tender mercies, Psal. 51. 1. Christ maketh mention of many Mansions in Heaven, Ioh. 14. 2. This plural number implyeth, that none of them are without Foundations.

This City, and the Mansions therein, are thus set out with Foundations, in opposition to the Tabernacles or Tents wherein Abraham and the other Pa∣triarchs

dwelt while they were on Earth. They were movable, and might be carried from place to place, and might be pulled down, or overthrown; yea 〈◊〉〈◊〉 they were corruptible, and could not alwaies last: but Heaven is immorable, firm, stable, and everlasting. See Chap. 13. v. 14. §. 139.

§. 49. Of the place made by God.

AS a further commendation of the foresaid City, the Author of it is thus set down, whose Builder and Maker is God. Excellent things in 〈◊〉〈◊〉* 1.204 Language are said to be of God. As a Prince of God, Gen. 23. 6. Cedars of God, Psal. 80. 10. Mountains of God, Psal. 36. 6. an Army of God, 1 Ch•…•… 12. 22.

This is here spoken in opposition to Cities on Earth, which are made by men. Such a difference was made betwixt Tabernacles, Chap. 8. 4. 2. And Chap. 9. v. 11.

Here are two words used, which much set out the workmanship of God.

The former, translated a 1.205 Builder, according to the notation of a Greek word, signifieth an Artist, one that doth a thing according to art, or artificially: for it is derived from a word that signifieth b 1.206 Art. The other word imply∣eth, according to the notation of it, c 1.207 a publick Workman; one that so open∣ly sets out his work, as he is not ashamed thereof. It is compounded of an adjective that signifieth d 1.208 publick, and a noun that signifieth e 1.209 w•…•…rk. The Governors among the Pe•…•…oponnenses had their f 1.210 title given unto them from this word. Both words in general intend one and the same thing: yet the former may point at the excellency and perfection of the work it self; the 〈◊〉〈◊〉 at the manifestation thereof, or at Gods setting it out to be seen of Men and Angels.

The third Heaven, which is the place of the blessed, and where Christ in his humane nature now is, is the place that is here said to be made by God. This i•…•… it that Abraham looked for. So as he looked far above Canaan.

Of Gods making these Heavens, see Chap. 1. v. 10. §. 132, 134

§. 50. Of the Resolution of Hebr. 11. 8, 9, 10.

V. 8.

By Faith Abraham, when he was called to go out to a place which he should after receive for an Inheritance, obeyed, and he went out, 〈◊〉〈◊〉 knowing whither he went.

V. 9.

By Faith he sojourned in the Land of Promise, as in a strange Ca•…•…∣try, dwelling in Tabernacles with Isaac and Jacob, the Heirs with him of the same promise.

V. 10.

For he looked for a City which hath Foundations, whose Builder and Maker is God.

IN these verses is set down a commendation of Abraham's Faith. Here ob∣serve,

• 1. The point described.
• 2. The description it self, v. 9.

The thing described, is Faith, amplified by the Author, or Person whose Faith it was, Abraham's.

The description consisteth of two effects.

• One, that he went out of a place, v. 8.
• The other, that he abode in a place, v. 9.

In setting down the former, there is expressed,

• 1. The cause, which was Gods call, He was called▪
• 2. The effect it self.

His calling is amplified by two terms; From whence, and whither.

The term, or place from whence, is implyed under this phrase, to go out. It importeth the place where before he had lived, even his own Country.

The term, or place whither he went, is set out two waies.

• 1. Indefinitely, into a place.
• 2. More determinately, in this phrase, which he should after receive for an heritance.

Here we may observe,

• 1. An intended possession, which he should after receive.
• 2. The kind of possession, for an Inheritance.

The effect is,

• 1. Generally set down, in this word, obeyed.
• 2. Particularly expressed, in this phrase, He went out.

This is amplified by his absolute yielding thereto, in this phrase, not knowing 〈◊〉〈◊〉 he went.

In setting down the second part of the description, the thing described is re∣peated. By Faith, v. 9.

His abode is set forth,

• 1. By the act it self, v. 9.
• 2. By the motive, whereby he was encited thereto, v. 10.

The act is set out,

• 1. By the kind of it, which was a sojourning, He sojourned.
• 2. By the place where he abode. This is set out,
  • 1. By the excellency of it, the Land of Promise.
  • 2. By his manner of abiding there. This is,
    • ...

      1. Generally propounded, in this phrase, As in a strange Country.

      This general noteth out,

      • 1. The condition of the place while Abraham was in it, strange.
      • 2. The qualification of it, in this particle, AS.
    • 2. Particularly expounded; wherein is declared,
      • 1. His continuing there, in this word, dwelling.
      • 2. The kind of Mansions wherein he dwelt, Tabernacles.
      • 3. The company. This is manifested,
        • 1. By their names, Isaac and Iacob.
        • 2. By their common title, Heirs with him.
        • 3. The ground of that title, Promise, amplified by the like privilege of all, in this particle, the same.

The motive whereby Abraham was encited to the foresaid effects, was his •…•…pectation of a better place. FOR, v. 10.

His expectation is,

• 1. Expressed in this word, He looked for.
• 2. Amplified by the object that he looked for.

This is,

• 1. Expressed under the metaphor of a City.
• 2. Amplified, two waies.
  • 1. By the stability of it, in this phrase, which hath Foundations.
  • 2. By the Founder of it, in these words, whose Builder and Maker is God.

§. 51. Of Observations raised out of Heb. 11. 8, 9, 10.

I. Faith commends the best. Abraham was one of the best that are registred in the old Testament, and he by Faith is commended, v. 8.

II. God is carefull to establish his Servants in their Faith. This was the end of changing the name of Abram into Abraham. See Chap. 6. v. 19. §. 33.

III. Gods call is a Believers warrant. Abraham being called of God, testi∣fied his Faith, as is here set down. See §. 36.

IV. God oft calls to forsake the dearest that men here have. Thus Abraham was called to leave the Land of his Nativity, and his Kindred. See §. 38.

V. Places of Idolatry are to be left. This was one reason why God called Abraham from his Country. See §. 38.

VI. God will provide for such as follow his call. This is exemplified in this phrase, which he should after receive. See §. 39.

VII. Gods promise may be performed in ones Posterity. This is implyed under this phrase, which he should after. See §. 40.

VIII. Faith believes things future. For that was to come whereunto A•…•…∣ham was called. See §. 39.

IX. God makes his gifts sure. So is an Inheritance. See §. 40.

X. True Faith is manifested by obedience. By Faith Abraham obeyed. See §. 41.

XI. True obedience is manifested in that particular which is given in ch•…•…. Gods charge, and Abraham's obedience, are set down in the same word, See §. 41.

XII. Obedience to God must be a simple, or absolute obedience. Abra•…•… thus yielded to follow God he knew not whither. See §. 41.

XIII. Faith makes hold out, v. 9. As Abraham by faith went out of his Country, so by the same faith he abides out of his Country. See §. 42.

XIV. Gods promise puts vigor to faith. Because Canaan was promised, there∣fore Abraham believes it, though he could not then see how he should ob•…•… i•…•… it. It is therefore called the Land of Promise. See §. 43.

XV. Faith passeth over many difficulties. They who are in a strange Land are subject to many straits, yet Abraham's faith made him abide in a strange Country. See §. 44.

XVI. Believers are content with any condition. The Patriarchs were content to dwell in Tents. See §. 45.

XVII. Believers can all their daies live as God appoints them. Abrah•…•… dwelt in Tents till Iacob was born, which was, all his daies. See §. 46.

XVIII. Believers are carefull to train up their Children to their mind. Abra∣ham brought Isaac and Iacob to dwell with him in Tents. See §. 46.

XIX. Gods promise extends to Believers and their Children. This is one end why mention is here made of Abraham's Son and Grandson. See §. 46.

XX. Believers are Heirs. Such were Abraham, Isaac, and Iacob. See §. 46.

XXI. Gods promise is the ground of that right that we have to any thing. These were Heirs of promise. See §. 46.

XXII. Heaven was the hope of antient Believers, v. 10. The City here de∣scribed which Abraham looked for, was Heaven. See §. 47.

XXIII. Heaven is a City. So it is here called. See §. 47.

XXIV. Heaven is a stable place. It is a place that hath Foundations. See §. 48.

XXV. The invisible Heavens were made.

XXVI. The Heavens were Gods special workmanship. Both these two la•…•… Doctrines are intended in the last clause of this verse. See §. 49.

XXVII. Hope of reward may stand with faith. By faith this reward was hoped for. See §. 36.

XXVIII. Faith makes men wait. The word translated looked for, intends as much. See §. 47.

XXIX. Hope of Heaven makes men undergo any thing. This ariseth from the inference of this verse (wherein his hope of Heaven is set down) upon the former verses, wherein is declared what he underwent. See §. 47.

§. 52. Of Sara, and her name.

Heb. 11. 11.

Through saith also Sara her self received strength to conceive Seed, and was delivered of a Child when she was past age, because she judged him faithfull who had promised.

THE first instance produced for the proof of the vigour faith, is Sara. It is the second instance after the Flood, and the first of the female sex.

Though our English vary the first word, & put through instead of by, yet a 1.211 in the Greek it is set down as all the other instances were; and the Anaphora, that is, the same word, in the beginning of every instance, is here continued.

The faith here attributed to Sara, is the same that was attributed to Abra∣ham, and others before him: and therefore this copulative b 1.212 also, is added: as if he had said, Sara also had such a faith, though she were a Woman, as the other Worthyes, which were Men, had.

There is also a pronoun of emphasis added, thus, c 1.213 her self. As if he had said, not her Husband onely, by whose faith she might receive the blessing, but, 〈◊〉〈◊〉 self also, even by her own faith, received strength, &c.

d 1.214 Sara was the name that was give to the Woman here spoken of: but it was afterward changed by God himself.

In Hebrew, her first name was e 1.215 Sarai, Gen 11. 29. The last letter of that name in Hebrew, which is f 1.216 I, is a limitation, and restraineth the meaning of the name. The g 1.217 root whence that name cometh, signifieth to obtain, or exercise Principality, Hest. 1. 22. Thence h 1.218 a noun which sig∣nifieth* 1.219 a Prince, in the masculine gender, Deut. 15. 1. and i 1.220 Princess in the seminine, 1 King. 11. 3. The name k 1.221 Sarai, signifieth, my Princess: whereby her dignity was restrained to a Family that might so call her.

But God turned the name Sarai, to l 1.222 Sarah, Gen. 17. 15. m 1.223 The* 1.224 same letter, N, thus is added in the midst of Abraham's name, is put in the end of Sarah.* 1.225

Sarah hath all the radical letters in it, and indefinitely, without any limi∣tation, signifieth a Princess. Hereby the Lord would shew, that she should be a Mother of many People and Nations. Gods own interpretations of this name, giveth proof hereto; for it is thus said, She shall be a Mother of Nations, Gen. 17. 16. So Abraham signified a Father of many Nations, Gen. 17. 5.

There was the same end of changing Sarai her name, as there was of Abram his name: for hereby God would support the faith of the one, and of the other, in that great promise concerning a numerous Seed: and that the rather, because the one was old, and the other was old and barren. Thus God himself helps his Children in regard of their weakness, and affords means to strengthen them and their graces, especially their faith in unlikely promises.

§. 53. Of Women proving Gods Worthyes.

THis instance of Sarah giveth proof, that Women may be Worthyes. They may be excellent and eminent in faith and other graces. Besides this par∣ticular here noted of Sara, other worthy things also are recorded of her; As,* 1.226

• 1. She left all other her Kindred to go with her Husband, Gen. 11. 31. & 12. 5. she did not look back, as Lots VVife, Gen. 19. 26.
• 2. After they were come into a strange Land, she went from place to place with her Husband, as he saw occasion, Gen. 12. 11. & 20. 2. so as Abraham may be said to abide here, and go thither with Sarah his VVife.
• 3. She reverenced and obeyed her Husband, 1 Pet. 3. 6.
• ...

• 4. She did not onely conceive, bear, and bring forth her Son, but gave 〈◊〉〈◊〉 suck also, Gen. 21. 7.
• 5. She would not suffer her Maid to be imperious, or impetuous, Gen. 16. 4, 5.
• 6. She accepted her Maid upon humbling her self, Gen. 16. 9, 15.
• 7. She was zealous against the Bondwoman and her Son, which God ap∣proved, Gen. 21. 10, 12.
• 8. She in her place was diligent in entertaining the Angels, Gen. 18. 6.

To this instance of Sarah, others are added in this Catalogue; as 〈◊〉〈◊〉 his Mother, v. 23. and Rahab, v. 31. and the VVomen that received 〈◊〉〈◊〉 dead raised to life, v. 35.

Both the old and new Testament are full of many instances of 〈◊〉〈◊〉 VVomen. Histories also of all Nations, and all Ages, give further proof to the point.

• 1. VVoman was created after the same image that man was, Gen. 1. 27.* 1.227
• 2. She is redeemed by the same price, Luk. 1. 47.
• 3. She is sanctified by the same Spirit, 1 Pet. 3. 5.
• 4. She is co-heir with man of the grace of life, 1 Pet. 3. 7.
• 5. In all spiritual privileges she is all one as man, Gal. 3. 28.

Most unjust therefore, and undue, are the invectives of many men against* 1.228 the female sex, as if they were the corruption of nature, as if they were without souls, as if they were an imperfect kind, and many the like, more than mon∣strous absurdities.

• 2. This ministreth much comfort against that blemish which the first VVom•…•…n brought upon that Sex, 1 Tim. 2. 14. yea, and against the subjection, and other consequences following upon the VVomans sin, Gen. 3. 16. There are but two things from which VVomen are barr'd, wherein Men have a libe•…•…ty and power; One is, authority over an Husband; the other is, to exercise a Ministerial function, 1 Tim. 2. 12. 1 Cor. 14. 34. But instead of them be hath given two great prerogatives; One is, an extraordinary spirit, whereby they have been Prophetesses, as Miriam, Exod. 15. Deborah, Judg. 4. 4. Anna, 1 Sam. 2. 1. Huldah, 2 King. 22. 14. and others. The othe•…•… is a power and authority over Nations and Kingdomes: for it is prophefied, that Queens shall be Nurses to the Church, Isa. 49. 23.
• 3. This affords an admonition to Husbands, and other men, to esteem VVomen as having a right to all the spiritual privileges that they have, and as Heirs together with the•…•… of the grace of life, 1 Pet. 3. 7.
• 4. This ought to quicken up VVomen to labour after Knowledge, Faith, Love, and other graces, and to use all means for attaining the same.

§. 54. Of Sarahs receiving strength to conceive Seed.

THE particular wherein Sarah is here said to give proof of her saith, is, 〈◊〉〈◊〉 she received strength to conceive Seed.

The word translated, to conceive, is in Greek a 1.229 a noun, and is usually put for a Foundation. Of the derivation thereof, see Chap. 4. v. 3. §. 29. It may here be taken of receiving and retaining Seed, as Seed-corn is received and contained by the earth.

b 1.230 Some take it for Sarahs conferring Seed of her own; whereupon this question is started, Whether Women have Seed as well as Men, and a Child conceived of the mixture of them both. But the resolution of such questions I leave to Physicians. The meaning of the Apostle is clear, that notwithstanding she had been long barren, and c 1.231 very aged, having lived forty years beyond the d 1.232 ordinary time of Womens bearing Children: yet by faith she con∣ceived Seed, whereby she came to be with Child, even as a Child-bearing Woman.

This she could not do of her self, nor by any strength or vigour of nature, and thereupon it is said, that she d 1.233 received strength: She believed that God who had promised, would above the course of nature give her ability to* 1.234 conceive with child, and to bring forth a Child: so as Faith will work vigour where it was not before.

The Apostle exemplifieth this in sundry particulars, 2 Cor. 4. 8. 9, 10. but especially is this verified in sundry cures that Christ did. Among others, take for instance the Woman that was cured of her Issue of blood, Mark 5. 25, 26, &c.

We certainly fail of many good things that we might receive from the pro∣mises of God, for want of faith. Christ did not many mighty works in his own Country, because of their unbelief, Matth. 13. 58.

How should this stir us up to use all means, for getting, increasing, and strengthening faith, so much commended in this Chapter? See for this purpose The whole Armour of God, on Eph. 6. 17. Of Faith, Treat. 2. part. 6. §. 17, &c.

This gives a further proof that Children are the blessing of God. For Sarah* 1.235 received strength to conceive Seed, she received it from the Lord. For it was the Lord that had promised it, Gen. 17. 16. & 18. 10. This is expresly observed, Psal. 127. 3. & 128. 3.

• 1. Children, as a blessing, have been craved of God, Gen. 25. 21. 1 Sam. 1. 10.
• 2. They have been promised as a blessing, Gen. 17. 19.
• 3. As for a blessing, praise hath been given to God for them, Gen. 29. 35. 1 Sam. 2. 1.
• 4. Directions have been given well to use them, even as a Divine blessing, Eph. 6. 4.
• 5. It hath been counted a great fault to seek them otherwise than of God, Ge•…•…. 30. 1, 2.
• 6. God hath severely upbraided them that have abused these blessings, Ezek. 16. 20, 21.
• 7. Want of them hath been threatned as a curse, Hos. 9. 14. and inflicted as a judgement, 2 Sam. 6. 23.
• 8. Children are an especial means of propagating their Parents virtues, yea of continuing the World, and especially the Church in the World; and a suc∣cession of them generation after generation, is the onely way of continuing perpetual service by mortal Men to the immortal God.

It is therefore a very evil disposition to be discontent for having Children. It is to be discontent at Gods blessing, as the Israelites were at Manna, Numb. 11. 16.

This discontent is many waies manifested.

• 1. Some will not marry because they would not have Children.
• 2. Others for that end marry such as are past Child-bearing.
• 3. Others will have two Beds, to forbear lying with their Wives.
• 4. Others fret at their Wives, because they bring forth many Children.
• 5. Others, having many Children, wish them dead.
• 6. There are that unnaturally make away their Children after they are born, yea some in the very womb.

All these fruits of discontent arise from distrustfulness. Had men faith in Gods providence, they would account Children an especial blessing.

Children being a blessing, we ought to pray for them, and to praise God for them when we have them, and to use them as a Divine blessing, by well edu∣cating of them. Hereof see Domestick Duties, Treat. 6. §. 6, &c.

§. 55. Of Sarahs bringing forth a Child being barren, and past age.

TO Sarahs conceiving, it is added, that she was delivered of a Child. This is the interpretation of one a 1.236 Greek word. We have not one English word to express the full sense of it: Some thus translate it, she brought forth. Of the Greek word, see Chap. 6. v. 7. §. 47.

This is added to shew the continuance of Gods blessing, and of her faith.* 1.237 She did not onely believe unto conception, but also unto delivery. Answerably God blessed her in conceiving, and in bringing forth.

Concerning Sarahs faith, this giveth instance, that true Faith continueth till that which is believed be accomplished.

Faith resteth on God, on his Properties, on his Promises, and thereupon is supported and kept from failing.

To amplifie the gift of God, and faith of Sarah, this phrase is added, when she was past age, or as it is in the Greek, beyond or above the time of age. The word translated a 1.238 age, doth also signifie stature, Luk. 12. 25. & 19. 3. It is derived from a word that implyeth b 1.239 measure, Eph. 4. 13. and signifieth, 〈◊〉〈◊〉 great? James 3. 5. But here, as in other places (Ioh. 9. 21, 23.) it signifieth age; and the word premised before it, c 1.240 time, implyeth that time wherein Women, according to the ordinary course of nature, are Child-bearing. 〈◊〉〈◊〉 d 1.241 preposition promised before both the other words, which signifieth, beside, or beyond, sheweth, that the time of age here meant, was beyond and above that time wherein Women use to be Child-bearing, as was before noted, •…•…. 54. This preposition is in this case translated against (Rom. 4. 18.) thus, e 1.242 〈◊〉〈◊〉 hope, or beyond, or above, hope.

Our English hath fully exprest the Apostle's meaning in this phrase, when she was past age.

The sacred Historie further testifieth that she was barren, Gen. 11. 30. f 1.243 Some here insert it thus, Sarah, being barren, received strength, &c. Hereby it appeareth, that her faith passed over many difficulties, as was before noted of Abraham's faith, §. 44.

§. 56. Of the ground of a strong Faith.

THE reason of Sarahs strong faith is thus expressed, Because she judged him faithfull that had promised.

Of the conjunction translated a 1.244 because, see Chap. 2. v. 14. §. 136. It in general intends the true ground and cause of her faith, which was her per∣swasion of Gods truth and faithfulness in making good his word. Gods promise is in it self a sufficient ground for faith: and it is the more sure ground, because he that maketh it is faithfull. Yet these work not faith but in such as judge him so to be: and this will work an invincible faith.

Of the Greek word translated b 1.245 •…•…udged, see Chap. 13. v. 7. §. 96. The word is oft translated, counted, or accounted, Phil. 3. 7, 8. It implyeth an as∣sent of the mind to the truth of a thing; and here a full assent, without any doubting at all: as it is said of her Husband, He staggered not at the promise of God through unbelief▪ &c. being fully perswaded, that what God had promised, he was able also to perform, Rom. 4. 20, 21.

Obj. The Historie maketh mention of her questioning the truth of the pro∣mise,* 1.246 and doubting of the accomplishment thereof, Gen. 18. 12.

Answ. Distinguish times, and her doubting and believing may be reconciled: for when first she heard the message, through weakness she distrusted the event; but the promise being again repeated, and she put in mind of Gods almighty power, she stedfastly believed, Gen. 18. 14. Thus Zacharias at first believed not: but afterwards he was strengthened in faith, Luk. 1. 20.

Herein we have a proof, that weak ones may attain to a stedfast faith. This* 1.247 may be by reason of further means afforded for strengthening faith, and by rea∣son of Gods blessing upon those means.

It is therefore needfull and usefull to continue the use of means for strengthening faith, and increasing other graces. We do not here, while we are in this world, attain to the full measure of faith, or of any other grace: We may not therefore give over the use of means, but continue to use them so long as we live.

Let such as are weak in faith, and subject to doubtings, take notice, that weak ones may be strong in faith, and thereupon use means for strength.

Let Ministers, Parents, and others, that have the charge of any soul under them, when they observe any of their Charge, weak, and wavering, and doubt∣ing, do their best for strengthening and establishing them: and that upon this ground, that weak ones may be made strong.

Two things are joyned together, which added much to the strengthening of her faith. One was the Promiser, the other was his property.

The Promiser is set down with some emphasis, thus, c 1.248 He that had pro∣mised. This is the interpretation of one Greek word, and it pointeth at God himself; who is here thus described, to shew the ground of her faith: which was no vain phantasie of her own brain, but an express promise, and that of God himself. Of the word translated, promised, see Chap. 4. v. 1. §. 6. & Chap. 6. v. 13. §. 94.

The property that is here noted of God, is d 1.249 faithfull. Hereof see Chap. 2. v. 17. §. 177.

This epichite, faithfull, is added, to shew the height of the reason of her be∣•…•…ing so incredible a promise: which was Gods truth and faithfulness in ac∣complishing whatsoever he promiseth, being great or mean, likely or un∣likely.

Of Gods promise the ground of faith, and of Gods faithfulness a strong Pillar to support it, see Chap. 10. v. 23. §. 73.

§. 57. Of the increase and continuance of Gods blessing.

Heb. 11. 12.

Therefore sprang there even of one, and him as good as dead, so many as the Stars of the Skye in multitude, and as the Sand which is by the Sea shore innumerable.

THE first illative particle a 1.250 therefore, sheweth, that this verse is inferred as a consequence following upon Sarahs faith: which consequence is the* 1.251 •…•…ecompence therefore. Whereas before she had lived ninety years without ha∣•…•…ng any Child at all, because she believed Gods promise of giving her a Son, the benefit of that promise is extended to a numerous, yea even an innumerable Of-spring.

This is a great encouragement to believe the truth of Gods promises, and to* 1.252 •…•…st upon the accomplishment of them.

The benefit of Gods promise shall be far extended unto such; so as Faith shall not lose her recompence.

The word translated, sprang, is of various acceptions and significations; and among others, it signifieth, to be born, or brought forth, in reference to Children that come out of the Mothers womb. Our English hath well expressed the sense of it, in this place, by this word, b 1.253 sprang; to shew, that not the imme∣diate Children of Abraham by Sarah are here onely meant (for that was onely one) but his posterity, generation after generation. Some translate it thus, there* 1.254 proceeded a posterity.

This implyeth the continuance of Gods blessing, that it was not onely for* 1.255 one Child, but for Posterity, generation after generation; and also it giveth evidence, that God can raise great matters out of small beginnings; as the waters that came from the Sanctuary, increased from ankles deep, to a river that could not be passed over, Ezek. 47. 3, 5. This God doth,

• 1. To manifest and magnifie his Divine power.
• ...

• 2. To make men more thankfull. Take instance hereof in Iacob, Gen. 32. 10. A continual increase of a blessing, causeth thanks to God to be con∣tinued time after time.
• 3. To keep men from being too much puffed up with the blessing of God. For if they had the fulness of the blessing at first, they would boast too much thereof: But blessing increasing by degrees, prevents high conceits.
• 4. Hereby God brings men to use warrantable means for the increase of his blessing, when as they observe that blessing to increase more and more. As the Widow by the increase of Oil was moved to call for Vessel after Vessel, 2 King. 4. 5, 6.

This teacheth us to take heed of despising the day of small things, Zach. 4. 10.* 1.256 Men are too prone hereunto. This was it that made the Jews despise Christ. This is it that makes many to scorn the Ministers of Christ, and their Ministry. They are ready to scoff at the power of God manifested in such as are wrought upon by the Ministry, as Tobiah the Ammonite did at the Jews for rearing u•…•… the Wall of their City, Neh. 4. 3.

§. 58. Of the mutual good that a believing Husband and Wife may d•…•… each other.

THE foresaid small beginning of a numerous issue intended, is thus expres∣pressed, c 1.257 of one. To shew that this circumstance is remarkable, an emphatical particle is set before it, which is the ordinary particle d 1.258 〈◊〉〈◊〉: but here it intends an emphasis, which our English hath well expressed by this particle e 1.259 even; as if he had said, onely one.

Question is made of the person that should be intended under this word, one. The coherence seems to referr it to Sarah: but it is of the masculine gen∣der, and thereupon supposed to intend Abraham. This is further confirmed by the next clause, which is also the masculine gender, f 1.260 and him as good as dead. Which word is applyed, even in this case, to the body of Abraham, Rom. 4. 19.

They that apply it to Abraham, say, that thus much concerning Sarah is in∣tended in the former verse, and therefore the Apostle here joyneth her Husband with her, as if the copulative were to be translated, also, and thus read, There∣fore sprang there also of one, and him as good as dead, &c.

I take it, that both of them are here meant; for Husband and Wife make but one person, according to the Law of Marriage, Gen. 2. 24. and that the masculine gender is here used, because, according to the Grammar-rule, it is the worthyer. Certainly this numerous Issue was a recompence of the faith of them both; and inferred upon the commendation of Sarahs faith, because Abraham had in this case believed in vain, if Sarah also had not believed. For the promise was appropriated to Sarah, as well as to Abraham, thus, I will give thee a Son of Sarah, Gen. 17. 16.

By this it is evidenced, that an Husband may receive benefit by the faith of his Wife, and so likewise a Wife by the faith of her Husband, 1 Cor. 7. 14▪ 16▪ This holds especially where both Husband and Wife are Believers, Iudg. 13. •…•…3. 1 Sam. 2. 20.

This comes to pass by reason of their near union, for by the matrimonial 〈◊〉〈◊〉 two are made one flesh, Eph. 5. 21.

This ought the rather to quicken up the Husband and Wife to faith, and the fruits thereof, both for their own sakes, and also for the sake of their yoke∣fellow.

§. 59. Of Gods using unlikely means.

THE foresaid faith, both of Abraham, and of Sarah, is further amplified by the seeming impossibility of having a Child, implyed in this phrase, and him as good as dead.

The a 1.261 root from whence this b 1.262 participle sprouteth, signifieth one that is properly and actually dead, Act. 5. 10. Here it is used metaphorically, by way of resemblance, in that he had no more vigour for the begetting of Children, than a dead man to do that which belongs to the living. It cannot here properly be taken, because Abraham was then living: and the Apostle speaking of this very thing, and using the same word, thus expresseth his mind, Abraham considered not his own body, now dead, when he was about an hundred years old, Rom. 4. 19.

To make this the more clear, the Apostle useth b 1.263 a word of mitigation, which our English hath thus expressed, as good as; which implyeth, that he was not indeed dead, but as it were dead, and that in reference to the point in hand.

The resemblance may be taken from a Tree, which when it ceaseth to bear fruit, and there is no hope that it should bear any, we say it is dead; for the vigour of a Tree to sprout forth, and bear fruit, is accounted the life of it.

This proves, that God can work not onely by weak and unlikely means, or without means, but also by contrary means; for this resemblance sheweth, that the living arose from the dead; yet death is contrary to life. See Chap. 2. v. 4. §. 28▪ of the various means which God useth.

§. 60. Of hyperbolical expressions.

THE extent of Gods blessing is set out to the life; first, by resemblances, to Stars and Sand; and then simply, in this word, innumerable.

The two metaphors are proverbial, and hyperbolical, used to set out such things as cannot by man be numbred.

These two kinds, Stars and Sand, are innumerable to men (hereupon God taking Abraham out in a starry night, bid him number the Stars, if he were 〈◊〉〈◊〉, Gen. 15. 5.) but to God they are not; For God telleth the number of the Stars, Psal. 147. 4.

Obj. Astronomers and Philosophers set out the number of Stars by the distinct* 1.264 Constellations, and particular Stars in their several Constellations.

Answ. Though they may by observation set out many of the most conspicu∣ous Stars, yet there are many more which may be hid from their sight; or by reason of their closeness together, in mans appearance, cannot be set forth, or numbred. Much less can the several Sands of the Sea be numbred. Wherefore to make a Nation as many as the Stars of Heaven, and the Sand of the Sea, is hyperbolical.

Some onely make a general resemblance betwixt Abraham's Seed, and the S•…•…ars of the Skye and Sands by the Sea-shore, thus, as those two are innu∣merable, so should Abraham's Posterity be innumerable. Neither of those senses do directly cross the other, but both may stand with the intent and scope of the Apostle.* 1.265

These two comparisons, Stars of the Skye, and Sand by the Sea-shore, are frequently used to set forth innumerable things. Thou hast multiplyed thy Mer∣chants above the Stars of Heaven, saith the Lord, Nah. 3. 16. It is said of Io∣seph, that he gathered Corn as the Sand of the Sea, Gen. 41. 49. It is said of the Quails which God gave in the Wilderness, that they were like as the Sand of the Sea, Psal. 78. 27. Gods mercies are said to be more than the Sand, Psal. 139. 18. The Armies of the Canaanites are said to be as the Sand that is upon the Sea-shore in multitude, Josh. 11. 4. So the Army of the Philistins, 1 Sam. 13. 5. Hushai advised Absolon to gather all Israel as the Sand that is by the Sea, 2 Sam. 17. 11. Thus the multitudes of Widows are said to be in∣creased above the Sand of the Sea, Jer. 15. 8. The Babylonians are said to gather the Captivity as the Sands, Hab. 1. 9. And Salomon's wisdome is said to be as the Sand that is by the Sea-shore, 1 King. 4. 24.

As for the number of Abraham's Of-spring, it is set forth by resemblance to the Stars eleven times; Thrice by way of promise, Gen. 15. 5. & 23. 17.

& 26. 4. Twice by rehearsing that promise, Exod. 31. 13. 1 Chron. 27. 23. Six times by manifestation of the performance thereof, Deut. 1. 10. & 10. 22. & 28. 62. Neh. 9. 23. Ier. 33. 22. and in this place.

It is also set forth by resemblance of Sands nine times. Thrice by promise, Gen. 22. 17. & 32. 12. Hos. 1. 10. Thrice by performance, 1 King. 4. 20. Ier. 33. 22. And in this place, thrice by supposition, Isa. 10. 22. & 48. 19. Rom. 9. 27.

Quest. Was Abraham's Seed indeed as many as Stars and Sand?

Answ.

• 1. Proverbial and hyperbolical phrases art not simply to be taken▪ and therefore it is not necessary that the things compared should in the letter be answerable unto them. They are used to set out an exceeding great number, Deut. 1. 10.
• 2. If all that have descended from Abraham, and shall descend from him, be duely weighed, they will be found exceeding many.
• 3. All that profess the faith of Abraham, that is, all Christians in all gene∣rations are comprized under the Seed of Abraham, Gal. 3. 29. Hos. 1. 10.
• 4. The Apostle here sheweth, that he intends no more but that they were innumerable, as he expresseth in the last word of this verse.

The foresaid Hyperbolies, and other like unto them, are used to make things worthy of all observations, to be the more heeded, and better regarded.

• 1. It appears hereby, that to tax all hyperbolical speeches of falshood, and lying, savoureth too much of ignorance of the arts, which the Word of God approveth. Hyperbolical speeches are to move men not to believe untruths, but to make them the better to conceive the depth of truth in weighty matters.
• 2. That hyperbolies may not be perverted and abused, these rules that follow,* 1.266 and others like unto them, are to be observed.

• 1. Hyperbolies must be used of such things as are indeed true in the substance of them. To say of things that are in number but small, and of the increase of them, there is no great admiration, they are as Stars and Sands, is an abuse▪ So to say of an Army that is a little discomfited (as the Army of the Israelites was before Ai, Iosh. 7. 4, 5.) they are beaten as small as the dust of the earth, 2 Sam. 22. 43.
• 2. They must be used in weighty truths, which are worthy of a more than ordinary consideration. Such are all the hyperbolies used in Scripture▪ other∣wise they fail of their main and principal end.
• 3. They must, so near as may, be set out in proverbial sentences. Proverbs are by common use and experience well known, and the meaning of them well understood. Such are the hyperbolies of this Text.
• 4. Men must therein shew, that they aim more at the sense and meaning of the matter, than at the sound and measure of words. This will be discerned by an indefinite expressing of them, without words of infallible certainty: such as these, just as many as Stars▪ full as high as Heaven, every way as small as dust. Hyperbolies are set forth by words of similitude and dissimilitude, rather than by words of equality and inequality.
• 5. The end of them must be to inform, not to flatter▪ as they did who said of Herod's Oration, It is the voyce of God, and not of a Man, Act. 12. 〈◊〉〈◊〉. Herein Cicero much failed in his hyperbolical phrases of Pompey and Cisar.
• 6. They must be kept in measure. Though they have a far reach, yet there is a decorum to be kept. The tales of Garamantus are in this respect most absurd.
• 7. They may not be brought in comparison with God, thus, as true as God.

§. 61. Of the great increase of Gods blessing.

THis last word of the verse a 1.267 innumerable, sheweth the end of the two forementioned hyperbolies, Stars and Sand, which was to set out the sur∣passing great number of Abrahams and Sarahs Posterity.

The English word fitly answereth the Greek. Both of them are compounds. The Greek is derived from a noun that signifieth b 1.268 number, Act. 6. 7. Thence a verb, c 1.269 to number.

The d 1.270 preposition is privative: so as this compound setteth out that which cannot be numbred.

This giveth instance, that God can increase his blessing beyond mans appre∣hension. This may further be exemplified in particular persons, in whole Churches, in the graces that are bestowed upon men, and in divine ordi∣nances.

• 1. For persons; how wonderfull great was the increase of Gods blessing upon Ioseph, Moses, David, Daniel, Esther, Mordecai, sundry Prophets and Apostles? but especially upon Christ himself, who was that little Stone that was 〈◊〉〈◊〉 •…•…ut of the Mountain without hands, and became a great Mountain, and 〈◊〉〈◊〉 the whole Earth? Dan. 2. 35.
• 2. For Churches; that Church which at first was comprized in one Family, and afterwards increased into twelve Tribes, became a very great Nation: but the Christian Church did much more increase.
• 3. For gifts and graces; they use to grow as Mustard-seed, which is the least of all Seeds, but becometh a Tree, Matth. 13. 31, 32.
• 4. For the Ordinances of God; they seem at first to many contemptible, and are counted foolishness, 1 Cor. 1. 18. but they appear to be the power of God to salvation, Rom. 1. 16.

There is no stint that can be put to the blessing of God; this is it that ma∣•…•…brich, Prov. 10. 22. Hence this Proverb, Cast me into the Sea, and give me Gods blessing, and I shall do well enough.

This giveth us, in small and mean beginnings, to call and depend upon God for his increase thereof; and to be perswaded of this, that he can, and will, as he seeth just cause, give an increase according to, yea and beyond, our expectation. See more hereof, §. 57.

§. 62. Of the resolution of Hebr. 11. 11, 12.

V. 11.

Through Faith also Sarah her self received strength to conceive Seed, and was delivered of a Child when she was past age, because she judged him faithfull who had promised.

V. 12.

Therefore sprang there even of one, and him as good as dead, so many as the Stars of the Skye in multitude, and as the Sand which is by the Sea-shore, innumerable.

IN these two verses there is a commendation of a Womans faith. In it is set down,

• 1. The thing commended.
• 2. The arguments by which it is commended.

In the former there is expressed,

• 1. The particular grace, Faith.
• 2. The name of the person in whom that grace was, Sara.

The commendation it self is taken from two arguments.

• 1. From the effects of her Faith.
• 2. From the consequence that followed thereupon.

Two effects are,

• 1. Propounded.
• 2. Amplified.

The effects propounded, were,

• 1. To conceive Seed.
• 2. To be delivered of a Child.

These are amplified three waies.

• 1. By the ground of them, She received strength.
• 2. By the seeming impossibility, When she was past age.
• 3. By the proper cause of all, Because she judged, &c.

In setting down the cause, we may observe,

• 1. Her act, she judged.
• 2. The object of that act, which was God; who is described,
  • 1. By his goodness in making promise.
  • 2. By his faithfulness in performing what he promised.

The consequence of Sarahs faith is,

• 1. Generally hinted in this particle of reference, Therefore.
• 2. Particularly exemplified.

The exemplification noteth out,

• 1. The kind of blessing, in this word, Sprang there▪
• 2. The greatness of it. This is set down two waies.
  • 1. By the meaness of the beginning.
  • 2. By the greatness of the issue.

The meaness of the beginning is manifested,

• 1. By the singularity of the person, Even of one.
• 2. By the improbability of the means, and him as good as dead.

The greatness of the issue is set out two waies.

• 1. Comparatively.
• 2. Simply.

The comparison is taken from two innumerable things▪

• 1. Stars of the Skye.
• 2. The Sand which is by the Sea-shore.

The simple expression of the issue is in this word, Innumerable.

§. 63. Of Observations raised out of Heb. 11. 11, 12.

I. Women may prove Worthyes. Sarah, a Woman, is here put in the Cata∣logue of Gods antient Worthyes. See §. 53.

II. God is carefull to support weak ones. This was the end why God turned this name Sarai into Sarah. See §. 52.

III. Faith works vigour. It was by faith that Sarah manifested such vigour as is set down in this verse. See §. 52.

IV. Believers receive that which they have not of themselves. Sarah rec•…•…d strength for that which is here noted of her. See §. 54.

V. Children are an especial blessing. Under these phrases, conceiving S•…•…, and, delivered of a Child, that blessing is meant. See §. 54.

VI. Faith continueth till that which is blessed be accomplished. Sarah by faith did not onely conceive Seed, but also was delivered of a Child. See §. 55.

VII. A weak faith may become strong. Sarah, who at first doubted, is here noted to be strong in faith. See §. 56.

VIII. No difficulty hinders the vertue of true faith. Sarah had been long barren, and was past age, yet by faith was delivered of a Child. See §. 56.

IX. Perswasion of the truth of Gods promise, makes it powerfull to the Be∣liever. Sarahs judging God to be faithfull, was it that made the promise ef∣fectual to her. See §. 56.

X. Gods promise is the ground of faith. This moved Sarah to believe, be∣cause God had promised. See §. 56.

XI. Gods faithfulness is an especial prop to faith. Sarah judged God to be faithfull, and thereupon believed. See §. 56.

XII. Faith hath a recompence. The inference of the twelfth verse upon the eleventh, by this particle, therefore, gives proof hereof. See §. 57.

XIII. A numerous Of-spring is a blessing. This ariseth in general from the main scope of this verse, and in particular from this word, sprang. See §. 57.

XIV. God can with small means effect great matters. Out of one, he raised an innumerable company. See §. 5•…•….

XV. Husbands and Wives may prove a blessing each to other. This ariseth from the change of the gender. He had before spoken of Sarah in the feminine gender, but he applyes the blessing to her Husband in the masculine gender. See §. 58.

XVI. God can bring his purpose to pass by unlikely means. Sarahs Husband was as good as dead, yet an innumerable issue proceeded from him. See §. 61.

XVII. Old age makes men as dead. In this respect is Abraham said to be as good as dead. See §. 57.

XVIII. Hyperbolical speeches are not unlawfull. These phrases, as the Stars, as the Sand, are hyperbolical, yet used by the Apostle. See §. 60.

XIX. God can increase his blessing beyond mans apprehension. This word, in∣•…•…rable, and these metaphors, as the Stars, as the Sand, prove as much. See §. 61.

§. 64. Of persevering in Faith.

Heb. 11. 13.

These also dyed in faith, not having received the promises, but having 〈◊〉〈◊〉 them afar off, and were perswaded of them, and embraced them, and confessed that they were Strangers and Pilgrims on the Earth.

THe Apostle, from the beginning of this verse to the seventeenth, inserteth a general commendation both of those whom he had named, and of others also.

This commendation is propounded in this verse, and amplified in the three verses following.

Some extend this general phrase, a 1.271 these all, both forwards and back∣wards. Forwards, to such as were named before; Backwards, to such as are named in the other part of the Chapter. He useth this relative, these, because he wrote this Epistle, and expressed all the names in this Chapter, before they to whom it was sent, should read it. So as to them he might say, all these that are set down in this Catalogue. This is the rather supposed to be the extent of this phrase, because it is agreeable to the two last verses of this Chapter.

By this it appeareth, that true faith exerciseth the like vigour in all of all 〈◊〉〈◊〉. For under this general particle, all, sundry sorts of persons are comprized, as male, female, old, young, great, mean, and other sorts.

I•…•… it the same spirit that worketh in all, and sheweth forth his power in all, 2 •…•…or. 4. 13.

The perseverance of all the Believers here intended, is set down in this phrase, 〈◊〉〈◊〉 in faith. This word b 1.272 dyed, is in Greek a compound, whereof see Chap. 7. v. 8. §. 51.

It here implyeth, that their faith continued all the daies of their life, so long as they had use thereof, even till death, when in soul they attained to the frui∣•…•…ion of that which they believed.

The faith wherein they dyed, is the same that is described in the first verse, •…•… justifying, saving faith. In this faith they are said to dye, because they pos∣sessed not the things promised in this life.

The preposition translated, in, properly signifieth c 1.273 according to; imply∣ing, that their faith remained in them till death.

Obj. It is expresly said of Enoch, that he was translated that he should not* 1.274 see death, v. 5.

Answ. 1.

• This may be taken of all that dyed, as it is said, that Iacob brought all his Seed with him into Egypt (Gen. 46. 7.) namely, all that were with him: for Ioseph was before him in Egypt.
• ...

• 2. The phrase may be taken synechdochically for the greatest part, onely one being excepted. Thus it is said, that Athaliah destroyed all the Seed Royal, yet Ioash, the youngest of the Kings Sons, was not destroyed, 2 King. 11. 1, 2.
• 3. Though Enoch did not dye as others, yet he was translated, and his mo•…•…u∣lity turned into immortality, which was a kind of death.
• 4. As long as he lived, he continued to live by faith, which is' the main thing here intended.
• 5. While he lived, he had not the fruition of what he believed.

Of persevering in faith, which is the main thing here intended, see Chap. 3. v. 6. §. 68.

§. 65. Of Believers resting on that which they enjoy not.

TO amplifie their continuing in faith, the Apostle addeth this clause, 〈◊〉〈◊〉 having received the promises.

The word a 1.275 received, is the same that was used v. 8. §. 39. It implyeth an actual possessing, and enjoying of a thing.

The other word, b 1.276 promises, is that which is used v. 9. §. 43, 46. It is here taken metonymically for the things promised.

And because they were many, the plural number is used, promises. As, 1. A numerous Seed. 2. The Land of Canaan. 3. Christ himself. 4. Heaven also.

Besides, the same promise was oft repeated; as to Abraham, Gen. 1•…•…. •…•…. & 15. 5. & 22. 17. Then to Isaac, Gen. 26. 3, 4. After that to I•…•…, Gen. 28. 13, 14. None of these, nor any of their Children that came imme∣diatly from their loyns, enjoyed the particulars promised, while they lived on earth: In this respect they dyed in faith, still believing that every promise should in due time be accomplished.

Quest. How can Believers that lived before Abraham be here intended, when* 1.277 as the special promises of Seed, and Canaan, were not made unto them?

Answ.

• 1. The blessed Seed, Christ Iesus, which is the principal Seed intended, was made to them all, Gen. 3. 15.
• 2. The truth typified by Canaan, which was Heaven, was by faith expected of them all; And the Ark did in a manner typifie the same.
• 3. They also had special promises, which were equivalent.
• 4. It is not necessary that every proof should be applyed to every Believer. This general is true of them all, All dyed in faith. To prove this, some proof•…•… belong to some, other to others.

By this proof, not having received the promises, it is evident, that faith •…•…esteth on that which it enjoyeth not. Hereof see v. 1. §. 4.

§. 66. Of Believers embracing promises afar off.

THough Believers enjoy not what they do believe, yet by faith they see them: therefore he addeth, But having seen them. This Conjunction a 1.278 〈◊〉〈◊〉, manifesteth a distinction between receiving and seeing. They received not the things which they saw.

Of the word translated b 1.279 seen, see Chap. 2. v. 8. §. 68, 72.

Men see two waies.

• 1. With the eyes of their body.
• 2. With the eyes of their soul. Whereof there are two sorts.
  • 1. The eye of the understanding, Eph. 1. 18.
  • 2. The eye of faith, Heb. 11. 27.

It is the spiritual sight that is here meant, and that in both the former respects▪ for they well understood what things were promised, and withall they believed that they should be accomplished: but with their bodily eyes they did not see them.

This word that is added, c 1.280 afar off, joyned with the former verb of seeing,

is a metaphor taken from Seamen, which use to see the Countryes whereunto they are sailing, afar off.

It is a fit metaphor: for the World is as a Sea, the Church therein as a Ship, Saints as Passengers in that Ship; Heaven, and other things promised, are as the Country whereunto they sail. Well may it be said of those that are here in∣tended, that they saw them afar off, because they lived in the former ages of the world.

Besides, a long date was put to the accomplishment of most of the promises; in which respect they were afar off.

This doth much illustrate their faith, that a long date for accomplishing what was promised, did not weaken it.

For it is further added, that they were d 1.281 perswaded of them. Of the word which we translate, perswaded, see Chap. 6. v. 9. §. 56. It here implyeth con∣fidence in the accomplishment of what is promised, and assurance of enjoying the same. This assurance the Apostle doth exemplifie in Abraham, Rom. 5. 19.

Hereby we are given to understand, that faith worketh assurance. Full assu∣rance is expresly attributed to faith, Chap. 10, v. 22. §. 65.

In regard of that assurance, it is said of these Believers, that they e 1.282 em∣•…•…aced them. Of the notation of the Greek word, see Chap. 13. v. 24. §. 191

It is ordinarily translated f 1.283 to salute, Rom. 16. 5. and the noun derived from this verb, signifieth g 1.284 salutation, Luk. 1. 29.

In salutations men use to embrace one another. Fitly and properly is it here translated, embraced. The phrase implyeth a thankfull and joyfull resting on a thing. In testimony hereof, Gods people, when a special promise was brought unto them, were wont to bow down, and worship, Exod. 4. 31.

Obj. They received not the promises, how could they then embrace them?

Answ.

• 1. We must distinguish betwixt possession and expectation. In present* 1.285 possession they did not receive the promises, but in an assured expectation they did. For faith gives a being to things future, v. 1.
• 2. This here may metaphorically be taken, following the former metaphor of seeing things afar off. For Mariners, and others that sail to a Country, so soon as they espy that Country, though afar off, seem h 1.286 joyfully to embrace it.

This verifieth that which was noted v. 1. §. 4. of faith giving an evidence to that which is not. For faith resteth on Gods word, which is as true as if it were a deed. What is promised, is altogether as true as if it were accomplished.

§. 67. Of Believers confessing their mean estate.

THE Patriarchs well knew what their present condition was, as is implyed under this word a 1.287 confessed. Of the composition and meaning of the Greek word, see Chap. 3. v. 1. §. 27. and Chap. 13. v. 15. §. 144. It here implyeth a free and open profession of that condition wherein they were, and giveth evidence that Believers are not ashamed of that condition wherein they are, though it be a mean and despicable condition.

This may be exemplified in Abraham professing his present estate, yea and Iacob too, Gen. 23. 4. & 47. 9. Oft doth the Apostle thus make profession of his Imprisonment, and of his Chain, and Bonds, Eph. 3. 1. & 4. 1. & 6. 20.

Faith pierceth thorow the thick Clouds of all meaness in this world, and be∣holdeth that glory which is prepared for Believers; and in that respect makes the Believer not ashamed of a present mean condition, but ready on all occa∣sions to make profession thereof.

Were we thorowly acquainted with the invisible, spiritual, and celestial pre∣rogatives that belong to Believers, and did we believe them, we should not be ashamed of any mean condition in this world, but, as occasion requireth, be ready to make profession thereof.

§. 68. Of Strangers and Pilgrims.

THat condition which the aforesaid Believers confessed, is expressed in th•…•… two words, Strangers, Pilgrims. Of the former a 1.288 Strangers, see Chap. 13. v. 2. §. 14.

The other word, b 1.289 Pilgrims, in Greek is a compound. The root wh•…•… the simple noun is derived, signifieth c 1.290 People.

The word used here, is a double compound; for there are two prepositions* 1.291 with which it is compounded. It signifieth a going from people to people, 〈◊〉〈◊〉 from place to place, as Pilgrims use to do. It is translated, Strangers, 1 Pet. 1. 1. and Strangers and Pilgrims are joyned together, 1 Pet. 2. 11.

They do in general imply one and the same thing: yet they may be distin∣guished.* 1.292 For Strangers are so called in regard of their situation, which was, out of their Country: but Pilgrims in regard of their condition, which was, to travel towards their Country.

Hereby we have instance, that Saints are as Strangers. This was prefigured in* 1.293 the Patriarchs, Exod. 6. 4. Gen. 15. 13. Psal. 39. 12. The Apostle intimateth as much of Christians, 1 Pet. 2. 11.

Ob•…•…. Wicked ones are Strangers as well as Saints.

Answ. 1.

• They are not so in their opinion, Psal. 49. 7, 9, 11. Luk. 1•…•…. 18.
• 2. Saints are Strangers here in reference to their proper Country, which it Heaven. In that respect Wicked ones are not Strangers.

We that would give evidence that we are true Believers, must be as Strangers; and that in these respects.

• 1. We must use this world as not abusing it, 1 Cor. 7. 31.* 1.294
• 2. We must pass by wrongs, as Isaac did, Gen. 26. 18.
• 3. We must be content, though we want, Phil. 4. 11.
• 4. If we abound, we must be the more thankfull, 1 Chron. 29. 15.
• 5. We must not be busy-bodies in other mens matters, 1 Pet. 4. 15.
• 6. Our speech, attire, and conversation, must shew that we are of another Country, Phil. 3. 20.
• 7. We must abstain from fleshly lusts, 1 Pet. 2. 11.
• 8. We must love Strangers, Deut. 10. 19.
• 9. We must do good while we are here, Gal. 6. 10. we shall hereby gain love.
• 10. We must be willing to dye, 2 Cor. 5. 1, 2.

The addition of this other metaphor, Pilgrims, to Strangers, giveth proof,* 1.295 that Saints are as well Pilgrims as Strangers.

Hereupon Iacob stileth the course of his life, a Pilgrimage, Gen. 47. 9.

Here they have no resting place, Hebr. 13. 14.

Besides, sundry of the directions before given concerning Strangers, these may be added concerning this metaphor of Pilgrims.

• 1. That we still press on towards our Country, Phil. 3. 14.* 1.296
• 2. That we cast off every weighty thing, Hebr. 12. 1.
• 3. That we be inquisitive after the way, as Iehosophat was, 1 King. 22. •…•…. Isa. 30. 21.
• 4. That our e•…•…e be upon Heaven, as they who desired an heavenly Country, v. 16.

Howsoever these two metaphors, Strangers, Pilgrims, may seem a great dis∣couragement, yet the word affordeth many comforts to uphold our spirits in these conditions; As,

• 1. We have a City to come, Hebr. 13. 14.* 1.297
• 2. Here we are Free-men, and Citizens, in reference to that City, Eph. 2. 19.
• 3. We have an excellent Guide, Jesus Christ, Hebr. 12. 2.
• 4. We have a goodly company, Hebr. 12. 1.
• 5. We have a sufficient light, which is, Gods Word, Psal. 119. 10•…•….
• 6. We have excellent Attendants, Gods Angels, Psal. 34. 7. & 91. 11.
• ...

• 7. We have sufficient provision.
• 8. God taketh especial care of Strangers and Pilgrims, Deut. 10. 18.
• 9. This condition is not long. The daies of our pilgrimage are but few, Ger. 49. 7
• 10. There is a rest to come, Heb. 4. 9. Rev. 14. 13.

§. 69. Saints meaness onely on Earth.

BY way of limitation the Apostle addeth this last clause, on the earth, Psal. 119. 19. To that end other like clauses in other places are added; as, where Abraham acknowledgeth himself a Stranger, he addeth this clause, with you, Gen. 23. 4. and where Iacob mentioneth the daies of the years of his pilgri∣•…•…ge, he thus expoundeth that phrase, the daies of the years of my life, Gen. 47. 9.

• 1. This world is the time and place of probation▪ After it, is the time and place of remuneration.
• 2. God affords this limitation, to shew, that this condition of Strangers and Pilgrims is not the main end whereunto we are ordained.

Let this limitation teach us, not to overween this world, which is the time of our being on earth: but rather to be content and patient while we are on earth, and to be willing to depart from it.

§. 70. Of professing ones condition.

Heb. 11. 14.

For they that say such things, declare plainly that they seek a Country.

THis causal, a 1.298 FOR, giveth evidence, that this verse is a reason of that which went before. The most proper reference that it can have, is, to the last clause of the former verse. For this phrase, They that say such things, is a general expression of the confession of the Patriarchs, that they were Strangers 〈◊〉〈◊〉 Pilgrims on earth. The Argument may be thus framed:

They who profess that they are Strangers and Pilgrims on earth, declare plainly that they seek a Country:

But the Patriarchs say such things:

Therefore they declare plainly, that they seek a Country.

This particle, b 1.299 saying, or, they that say, intendeth both the truth of the thing, and also the truth of their heart. As they are indeed Strangers, and Pil∣grims, so in their minds they know it, and in the sincerity of their heart they acknowledge it.

This phrase, c 1.300 declare plainly, is the interpretation of one Greek word. Of the notation of that word, see Chap. 9. v. 24. §. 124.

It signifieth so conspicuously and clearly to set out a thing, as others may plainly discern it: so as no doubt can be made of it. Our English therefore, to manifest the Emphasis thereof, have added this word, plainly, declare plainly.

This word is used of those that came out of the Graves after Christs resur∣rection, Matth. 27. 53. It is there translated, appeared.

Here then it is manifested, that a true profession is an evident declaration of* 1.301 ones mind. I say, true, because so much is here intended, and because if a pro∣fession be not true, but dissembled, men are deceived thereby; and that is de∣clared which is not so. The Sechemites were deceived with the feigned profession of the Sons of Iacob, Gen. 34. 13. &c. and Abner and Amasa with the seigned profession of Ioab, 2 Sam. 3. 27. & 20. 9, 10.

Now that is a true profession which ariseth from the judgement well en∣lightned, and from the heart rightly affected. Thus, With the heart man believeth unto Righteousness, and with the mouth confession is made unto Salvation, Rom. 10. 10. Thus saith the Psalmist, as he was a type of Christ, Thy Law is within my heart, I have preached righteousness, Psal. 48. 9.

Thus in all ages have Saints by an open profession made declaration of their mind; as Iosh. 24. 15. Ruth 1. 16. and the People of God after their return from Captivity, Ezra 5. 11. and the Apostles in all their Epistles, Rom. 1. 1.

The heart is as a treasure: if it be a good heart, and a true heart, the mouth

will utter good and true things, Matth. 12. 35. Hereupon the Wise-man saith, that the heart of the wise teacheth his lips, Prov. 16. 23.

Contrary to this is the profession of many, whose heart thinketh one thing,* 1.302 and their tongue utters another. For,

• 1. Many are forward to promise what they intend not, as Saul, promised his elder Daughter to David, 1 Sam. 18. 17. and the Jews, who promised liberty to their servants, Ier. 34. 16.
• 2. Flatterers, who give to men more than their due, as they who said to He∣rod, It is the voyce of a God; and the Herodians, who professed that Christ taught the way of God in truth, Mat. 22. 16. which they did to entangle him.
• 3. Complementers, who to get repute to themselves, complain of others in∣justice, and profess that integrity in themselves which is not, as Absolom, 2 Sam. 15. 3, 4.
• 4. Hypocrites, who draw near God with their mouth, but remove their heart far from him, Isa. 29. 13.

All these, and other like them, pervert the end of speech, which is plainly to* 1.303 declare the intent of the heart. One man knoweth not the things of another, (1 Cor. 2. 11.) namely, such things as he inwardly conceiveth. By a mans own profession of them, they are made known to others. Though there be other means of making known a mans minds, as writing, and signs of sundry •…•…orts, yet the most usual and ready means is speech. And for this end especially is an articulate and distinct speech given unto man.

It becomes us therefore, who are informed in the mind of God, and in our own condition, plainly to declare to others as much, and that as occasion is of∣fered, for the glory of God, and good of others; and to be so faithfull and con∣stant* 1.304 therein, as it may be said of us, they declare plainly.

§. 71. Of seeking what we desire.

UPon that mean condition wherein the Patriarchs were on earth, it is said that they seek a Country. The word translated a 1.305 seek, is a compound. Of the emphasis thereof, see Chap. 13. v. 14. §. 139. It implyeth an earnest seeking, and that with desire to obtain what they seek for. It is attributed to Herod's seeking after Peter (when he had escaped out of his clutches) Act. 12. 19. It setteth out a Believers earnest seeking after that which he desireth. Such was his seeking, who said, One thing have I desired of the Lord, that I will seek after, Ps. 27. 4. And again, With my whole heart have I sought thee, Ps. 119. 10.

• 1. Faith, as it works assurance of attaining that which it desires, so a per∣swasion also of the course that it taketh, and means which it useth for that end. And this puts life in seeking after it.
• 2. Faith hath an holy heat in it, and it adds fervour to other graces. This makes Believers the more earnest in seeking till they find.

Surely they deceive themselves who pretend faith, yet are secure and careless in seeking out that which they pretend to believe. Herein lyeth a main difference betwixt the true Believer, and him who onely is enlightned in the benefit of that which is to be believed. They may desire that which is good for themselves, but they seek it not aright; as Balaam, who desired to dye the death of the right co•…•…, Numb. 23. 10.

For our better direction in that kind of seeking, I will distinctly set down both the aberrations in seeking, and also directions for so seeking, as we may obtain. Ye ask, and receive not, because ye ask amiss, saith an Apostle, Iam. 4. 3.

Men use to seek amiss in the means, in the matter, and in the time.* 1.306

• 1. They fail in the means, who use either no means, or indirect means. They use no means who rest upon a bare hope, and a vain wish, as Balaam, Numb. 23. 10. Or so rest upon supposed predestination, as they enquire not after the way to salvation. They rest in false means, who use any other means than such as are prescribed in Gods Word. As ignorant persons, who think it enough to have a good meaning; and superstitious persons, who rest upon outward per∣formances; and Idolaters, who trust to means of their own, of other mens in∣ventions.
• ...

• 2. They fail in the manner, who seek feignedly, or carelesly. They seek feignedly, who either outwardly seem to seek heaven, but inwardly have their hearts set upon this world: namely the profits and glory thereof. All hypocrites seek feignedly. As a painted man is no man, so an hypocritical seeking is no seek∣king. They seek carelesly, who are slothfull in seeking, who do the work of the Lord negligently, Jer. 48. 10. and such as are negligent in hearing, and cold in prayer. As good not at all, as so loosly.
• 3. They fail in the time, who seek not soon enough, or long enough. They seek not soon enough, who neglect the present opportunity. See Chap. 3. v. 7. §. 76. They seek not long enough, who wax weary, and leave off before they find what they seek. See Chap. 10. v. 38. §. 148.

Most that miss of finding, fail in one of these aberrations of seeking.* 1.307

Directions for right seeking are such as these.

• 1. In general, that we set our selves to do something: though our doing be no matter of merit; yet it may be a means of obtaining our desire.
• 2. Enquire after the right means. These are, in the case that we have in hand about a country, principal and subordinate. The principal means is Christ himself, Iohn 14. 6. Subordinate means are the word and Sacraments, and other divine Ordinances. In these is Christ to be found.
• 3. Seek sincerely. With my whole heart have I sought thee, saith he who •…•…ound the Lord. Psal. 119. 10. Whatsoever you do, do it heartily as to the Lord, Col. 3. 23.
• 4. Seek with all diligence, 2 Pet. 1. 10. Matth. 6. 33. See Chap. 4. v. 11. §. 64.
• 5. Lay hold of the first opportunity. See Chap. 3. v. 7. §. 76.
• 6. Persevere in seeking till thou obtain. See Chap. 3. v. 6. §. 68.

§. 72. Of the Country of Believers.

THat which the Patriarchs sought is here said to be a Countrey. The a 1.308 Greek word is derived from another noun that signifieth a b 1.309 Father: •…•…o as it im∣plyeth the place where our Father dwelt, and where he was born. It is in this respect called the land of ones nativity, Gen. 11. 28. It is also put for the place where one hath been brought up. Thus though Christ were born at Bethle∣hem in Iudea, yet Nazareth, where he was brought up, was called his Country, Luk. 4. 23, 24 Yea, it is put also for the place of a mans present habitation, whereunto upon all occasions he hath •…•…resort. Thus Capernaum, where Christ dwelt after he was thrust out of Nazareth, was called his Country, Mark. 6 14.* 1.310

The place here intended is called a Country, because▪ it is prepared by our Father, as a perpetual hab•…•…ation. It is expresly said to be an heavenly Country, v. 16. Thereby he means Heaven it self. It is here called a Countrey, in opposi∣tion to the condition wherein the Patriarchs where when they sought this. They were then strangers, out of the land of their nativity and place of habitation. They were also Pilgrims travelling to a Country. They then professing themselves to be Strangers and Pilgrims, did plainly declare thereby, that they sought a Country.

They being men of understanding, and of great faith, give us hereby to under∣stand, that there is a Country for such as are strangers and Pilgrims on earth. The substance of this point is set out by sundry other Metaphors, as a Kingdom, Luk▪ 12. 32. A City, v. 16. An House, 2 Cor. 5. 2. A Building. 1 Cor. 5. 1. An Habitation, Luk. 16. 9. A place of Mansions, Joh. 14. 2. An Inheritance, 1 Pet. 1. 4.

This God thus disposeth, to shew that the condition of believers in this world is not that main end whereunto God hath ordained them: this world is Christs school; it is the place and time of education, and for probation, that we may be fitted for the City. Country and Kingdom here intended.

• 1. Knowledge hereof and faith herein is sufficient to uphold us against all the hardness and hazards that we may meet with in this world.
• 2. It is a forcible Motive to patience, contentment, and other like graces▪ Who would not be content a while, having assurance of such a Country?
• ...

• 3. This is of force to disswade us from setling our rest here on earth. Will a traveller who hath a Country to go into, and a fair inheritance therein, set up his rest in a strange land?
• 4. Knowledge of this Country should put us on to walk in the way which leadeth thereunto. Gods Word giveth us a good direction herein, Psal. 119. 105.
• 5. This is a great encouragement against death, which is the very gate thorow which we go into this Country.

§. 73. Of believers disrespect of things below.

Heb. 11. 15.

And truly, if they had been mindfull of that Country from whence they came 〈◊〉〈◊〉, they might have had opportunity to have returned.

THis Text may here be brought in, to prevent this objection, The Country which they sought, might be that whence they came. This the Apostle 〈◊〉〈◊〉 to be most improbable, in that they had opportunity to have returned thither, if they had been mindful of it.

Of the Greek conjunction, translated, a 1.311 Truly, See Chapt. 7. v. 5. §. 37.

It is sometime translated, Verily. It is a word that doth somewhat heighten the thing affirmed.

This phrase, b 1.312 they had been mindfull, is the interpretation of one Greek word. Of the meaning whereof see Chap. 13. v. 3, 7. §. 24, 95. The 〈◊〉〈◊〉 here meant, is a remembrance of former things, with desire to enjoy them agai•…•….

The word Country is not expressed in the Greek, but understood in the relative particle, c 1.313 That: for it is of the same gender that the word Country is. And the verb, d 1.314 came out, is the same that was used of Abrahams comming out of his Country, v. 8.

This Country then was the place where they were born, and brought up; where their kindred, alliance, and other friends were; where they had, or might have had Houses, Lands, and Hereditaments, and many more external delights, profits, preferments and contents, than in the place where they were.

But this giveth proof that believers do not much respect the things here below. Like instances might be given of Lot, Gen. 19. 26. of Ruth, Ruth. 1. 16. and of the Disciples, Matth. 19. 27. and of these Hebrews, Chap. 10. 34. and of all sorts of Martyrs.

Faith perswades the soul of better things than this world affords, Heb. 10. 35. 2 Cor. 4. 17. No marvell then, that they do not much respect things below.

• 1. False therefore is that pretence which they make of Faith, whose hearts are wholy and only set upon this world, and the things thereof. They are contrary to things above, 1 Ioh. 2. 16. And can contraries stand together?
• 2. Surely, when the heart is once brought to contemn the world, •…•…ound saith is wrought therein; especially if it be upon perswasion of a better. Very reason makes a man choose that which he is perswaded is the better.

§. 74. Of the Patriarchs neglecting opportunities of returning to their Countrey.

THe Patriarchs foresaid dis-spect of their Countrey is much amplyfied by this phrase, They might have had opportunity to have returned.

There is a a 1.315 little particle joyned with this verb had, which shews it to be of the Potential mood, and is rightly interpreted, might have had. Some Greek Copies, and the Syriack, and vulgar Latin, and sundry Interpreters read it the In∣dicative mood, thus, they had, but not so properly.

Our English have also fitly interpreted this noun Opportunity, which signi∣fieth a sit season; for the Grecians do put such a difference betwixt b 1.316 two words

which signifie time, as we doe betwixt Season and Time, Act. 1. 7.

The Patriarchs may be said to have had opportunity of returning to their Countrey in these respects.

• 1. There were many external allurements to move them to return.
• 2. There were no external impediments to hinder them. The Canaanites, among whom they dwelt, did not seek to hold them, as the Egyptians did the Is∣•…•… in Egypt. Nor did their Country-men use means to keep them out after they were gone.
• 3. They had no great external allurements to keep them where they were.
• 4. They were not held back by any external imployments.
• 5. In that long time that they lived as Strangers, they might have taken 〈◊〉〈◊〉 season or other; if not in cold of Winter, or in heat of Summer, yet in Spring or Autumn; if not in times of scarcity, yet in time of plenty, to have returned.
• 6. They had time and means to accommodate themselves with all things needfull for all that belonged unto them, to help them in their journey.

But this neglect of worldly opportunities was an evidence, that their hearts 〈◊〉〈◊〉 not set upon this world, but that they sought another Country. This the Apostle doth clearly exemplifie in Moses, v. 24.

The world hath an Adamantine force to draw mens hearts to it, and a gluish quality to hold them close to it.

This is a conviction of such as omit no opportunity of heaping Honors, Offices, and Livings, one upon another; of gaining goods excessively; of pur∣•…•… pleasures without hoe, that they have not another Country to seek after.

Let us learn to give such evidence of seeking after another home, by taking off 〈◊〉〈◊〉 hearts from this world, and passing by the opportunities which others take of g•…•…ining the world.

§. 75. Of believers desiring the better.

Heb. 11. 16.

But now they desire a better Country, that is, an heavenly: Wherefore God is not ashamed to be called their God; for he hath prepared for them a City.

THis verse doth plainly declare, what Country it was that the Patriarchs sought: so as it hath an especial reference to v. 14.

Of these two particles, a 1.317 BUT NOW, See Chap. 8. v. 6. §. 22.

They imply an assumption of one thing upon the rejection of another.

The Patriarchs desired not a Country on earth, but a better in Heaven.

The verb translated, b 1.318 desire, is derived from another that signifieth c 1.319 to reach out. It is applyed to stretching out of the hand, with desire of having such, and such a thing; and it implies an earnest desire; yea it includes a care in using •…•…eans for obtaining that desire.* 1.320

The Philosopher opposeth the Greek word which signifieth [d] to desire, to ano∣ther which signifieth e 1.321 to sh•…•…n, or fly from.

It is applied to the desire of a covetous man (1 Tim. 6. 10.) which useth to* 1.322 be great. It is also applied to a desire of the Ministerial function, 1 Tim. 3. 1. A noun which signifieth f 1.323 Lust, that is an earnest desire, is derived from this verb, Rom. 1. 27.* 1.324

This is here noted as a fruit of faith, which earnestly desireth what it doth desire. For true Faith is placed upon such objects as draw the heart of man there∣unto.

Hereby we may know, whether our desire of spiritual, and heavenly things, be of Faith, or no.

That which the Patriarchs so desired is said to be, a better Countrey. The word Countrey is not in the Greek, but by the elegance of that tongue under∣stood

under this word better, which hath reference to the word Country. v. 14.

Of this Epithite g 1.325 Better, See Chap. 1. v. 4. §. 39.

The Country here meant, is stiled [g] better, in opposition to that earthly Country which they left. It is thus indefinitely set down, better, because the excellency of it cannot be expressed. Wherein any Country hath an excellency, therein this is better.

This general giveth us to understand, that believers, in neglecting any thing here below, aim at a better.

These Hebrews, took joy fully the spoyling of their goods, knowing that they had a better substance, Heb. 10. 34.

Martyrs accepted not deliverance, that they might obtain a better resurrection, v. 35. David preferred the Law, before thousands of Gold, and Silver, because it was better, Psal. 119. 72. The like is said of Wisdom in reference to rubies, Prov. 8. 11.

Christ is made Wisedom to believers, 1 Cor. 1. 30. And they have the Spirit of wisdom, and revelation in the knowledge of Christ, Eph. 1. 8, 17.

How preposterous is the censure of worldlings concerning believers, who ac∣count believers egregious fools, in that very respect wherein their wisdom is most manifested?

For it is an especial point of wisdome well to discern the things that are most ex∣cellent, and answerably to desire them.

Let us herein give proof of our Faith by understanding what are the better things; and by affecting them so, as we may desire the better, and endeavour af∣ter the better, Phil. 3. 7, 8. &c.

§. 76. Of Heaven the hope of believers.

THat the Apostle might plainly declare what kind of Countrey it was that they sought, he thus expresseth it, that is, an heavenly. This phrase, a 1.326 that is, is a general note of explanation, whereof See Chap. 10. v. 20. §. 58. In ge∣neral it sheweth that ambiguous points are to be made clear and plain.

This word, Heavenly, doth distinctly shew the kind of Country.

Of the word translated, heavenly, See Chap. 3▪ v. 1. §. 15. It is a compound, and emphatical, word for word it may be translated, Supercelestiall, above the heavens, namely the visible heavens. It is that place which is called the third heaven, 2 Cor. 12. 2.

Hereby it appeareth, that heaven was the aim of antient believers. Iacob ex∣pected as much, Gen. 49. 18. and Iob 19. 26. and David, Psal. 17. 15.

In heaven is the best manifestation of Gods presence: there the beatifical vi∣sion is to be enjoyed; there is Christ in his human nature; there is an unmixed society of Saints; there is fulness of glory. What can be desired that is not there?

A due consideration hereof would put us on to sundry duties.* 1.327

• 1. It will raise our hearts aloft, and make us soar above this world. Col. 3. 1, 2.
• 2. It will conform the whole man to those in heaven. Phil. 3. 10. Matth. 6. 10.
• 3. It will enlarge the heart to all thankfulness. 1 Pet. 1. 3, 4.
• 4. It will direct us to a wise choice of the best treasure. Matth. 6. 20.
• 5. It will wean us from this world, and make us the lesse esteem it, 1 Cor. 7. 31.
• 6. It will support us in all losses. Hebr. 10. 34.
• 7. It will encourage against all fears. Luk. 12. 32.
• 8. It will keep from fainting. 2 Cor. 4. 16, 18.
• 9. It makes death welcome. Phil. 1. 21. 2 Cor. 5. 1. 2 Tim. 4. 7.
• 10. It moderates mourning for believers departed. 1 Thess. 4. 14.

Of heaven the reward of Saints, See Chap. 10. v. 34. §. 131.

§. 77. Of Gods not being ashamed of believers.

SO w•…•…ll did God approve of the foresaid desire of the Patriarchs, as he was moved thereby to give evidence of his special respect unto them. That that which follows is a recompence of the foresaid desire, is evident by this illative conjunction, a 1.328 wherefore. Thereof See Chap. 3. v. 7. §. 73.

This particle doth oft set out an evidence of a cause: as when we see trees bud, we say, therefore they have life; or when there is a smoak in the chimney, there∣fore there is fire.

Here it setteth forth a consequence of their faith, they so and so believed, there∣fore God was not ashamed of them.

By this it is evidenced, that the faith of believers is not in vain. As in sun∣dy other particulars, so in the cures which Christ wrought while he was on earth, this is manifested. But most of all in this which here followeth, God is not ashamed to be called their God. Of the word translated b 1.329 ashamed, see Chap. 2. •…•…. 11. §. 108. To speak according to the meaning of the word, God blussheth no•…•… through shame of them, as if he thought himself disgraced by them. This is spoken of God c 1.330 after the manner of man. It implyeth a joyfull acknowledge∣ment of them, as a Father of a gracious Son. The negative expression d 1.331 is not •…•…ed, hath an emphasis, and implyeth that their disposition was no matter of •…•…ace, to make God ashamed of them. The like is noted of Christ, that he was 〈◊〉〈◊〉 ashamed to call them brethren; Chap. 2. v. 11. §. 108. Sundry points there delivered may be here applyed.

§. 78. Of Gods being the special God of Believers.

THE evidence whereby it is manifested, that God was not ashamed of them, was this, a 1.332 to be called their God. The Greek is a compound. Of the simple verb, which signifieth, to call, See Chap. 3. v. 1. §. 13. The preposition with which it is here compounded, signifieth to, or upon. This compound word is oft used to set out the Surname, or some title added to a mans name, as Ioses who was surnamed Barnabas, Act. 4. 36. and Iudas surnamed Iscariot, Luk. 22. 3. Thus this title, their God, is a kind of Surname.

It implyeth that the Lord is in special manner the God of believers, such are the members of his Church. This special relation is applyed to God in all persons of both numbers, as

• ...b 1.333 My God, Psal. 22. 1.
• ...c 1.334 Thy God, Psal. 50. 7.
• ...d 1.335 His God, Num. 25. 13.
• ...e 1.336 Our God, Psal. 48. 14.
• ...f 1.337 Your God, Gen. 43. 23.
• ...g 1.338 Their God, Lev. 21. 6.
• The God of Abraham, Isaac, and Iacob, Exod. 3. 6.
• The God of Eliah, 2 King. 2. 14.
• The God of Daniel, Dan. 6. 26.
• The God of Shadrach, Meshech, and Abednego, Dan. 3. 28.
• The God of Israel, Exod. 5. 1.
• The God of the Hebrews, Exod. 5. 3.
• The God of the Iews, Rom. 3. 29.
• The God of the Gentiles, Rom. 3. 29.
• The God of Iesurun, or, of the Righteous, Deut. 33. 26.
• The God of the living, Matth. 22. 32.

Of the special relation, See Chap. 8. v. 10. §. 67.

This affords matter of admiration, exhortation, direction, and consolation.* 1.339

• 1. If the Psalmist had cause to admire Gods goodness, in regard of that dig∣nity which God conferred on man at his first creation, Psal. 8. 1. how much more ought we to admire this dignity? In this respect, said the Disciple of Christ, How is it, th•…•… thou wilt manifest thy self unto us, and not unto the world? Joh.

• 14. 22. In us, as we are of our selves, there is no more than in others, it is Gods grace which makes the difference.
• 2. Just cause there is of exhorting one another to get assurance of this dignity. It is a matter worthy our best diligence.
  • 1. It distinguisheth a true justifying Faith from all other Kinds of Faith.
  • 2. It emboldneth us to go to God in all our needs. I will go to my Father, saith the Prodigal, Luk 15. 18.
  • 3. It makes us rest upon God for all needful provision and protection, Psal. 91. 2, 3.
  • 4. It enlargeth the heart in prayer and praise, Psal. 18. 2, 3.
  • 5. I•…•… makes us cleave to God, when others fly from him, Psal. 46. 5, 6, 7.
• 3. For direction. Take notice of the fruits of Gods special favour to thee.* 1.340 For God bestoweth common favours upon all of all sorts, Matth. 5. 45. Yet he hath special favours for those whose God in peculiar he is, as,
  • 1. All spiritual blessings, Eph. 1. 3.
  • 2. Sundry particular graces, as,
    • 1. Understanding of Gods will, Col. 1. 9.
    • 2. Justifying faith, Rom. 5. 1.
    • 3. Saving hope, Rom. 8. 24.
    • 4. Brotherly love, 1 Ioh. 4. 18.
    • 5. Repentance, Act. 2. 38.
    • 6. New Obedience.
    • 7. Patience, Iam. 5. 11.
  • ...

    3. The effects of these, as, Peace of Conscience, Joy in the Holy Ghost, Comfort in spirit.

    All these, and others like unto them, proceed from the Spirit, whereby we are united to Christ, and so may be assured that God is our God in special.

• 4. Nothing can minister unto a man sounder and greater comfort than this* 1.341 prerogative, that God is his God. What can such an one want? What danger need he fear? What good may not be expected? What can more be desir'd? Wherein may a man more solace himself? Whereon may he be more confident? On this ground we may well say, Our lines are fallen to us in a fair place, Psal. 16. 5, 6.

§. 79. Of Gods preparing a City.

AN evidence that God was not ashamed to be called the God of the Pa∣triarchs,* 1.342 is thus expressed, For he hath prepared for them a City. This causal, [a] For, implyeth a reason; and the reason is taken from Gods care of them. He was carefull to provide for them a place where they might ever be with him. This also might be a reason why they sought the aforesaid heavenly Country, even because God had prepared it as a City for them to abide in.

The verb translated b 1.343 prepared, is derived from a noun that signifieth c 1.344 ready, or prepared, Mat. 25. 10. It implyeth a precedent act, Mat. 26.* 1.345 19. Ioh. 14. 2, 3. Thus God is said to prepare, because in his eternal counsel he did appoint it for them, Mat. 20. 23. 1 Cor. 2. 9. Mat. 35. 24. This God did,

1. In regard of himself, to give evidence of his free grace in ordaining so great a matter for those who were not yet born, and in that respect could not be imagined to deserve any thing, Rom. 9. 11.

Obj. It might be prepared to be bestowed on such as might afterwards merit it.

Answ.

• 1. This clean thwarts the end of Gods promise, which was, the glory of his grace and mercy, Eph. 1. 6. Rom. 9. 15.
• 2. As God prepared the place, so likewise the persons for whom it was pre∣pared; who are stiled, Vessels of mercy, which he had afore prepared unto glory, Rom. 9. 23.
• ...

• 2. God prepared this place before hand, to encourage men to walk in that way wherein they may attain to this place. A reward prepared, and set before one, much puts him on to do what he can for attaining thereunto. This en∣couraged Moses, v. 26. yea and Christ himself, Chap. 12. 2.

This preparation puts us on to sundry duties.

• 1. To enquire after this place, that we may know what is prepared for us, Ier. 6. 16.
• 2. To search after the way and means whereby we may attain thereunto. Gods word is a good help herein, Psal. 119. 105.
• 3. The way being found out, to walk in it, Isa. 30. 21. The two former 〈◊〉〈◊〉 in vain without this, Luk. 12. 48.
• 4. To keep strait on in this way; for there are divers by-paths. We must therefore turn neither to the right hand, nor to the left, Deut. 5. 32. Heb. 1•…•…. 13.
• 5. To go on in this way well prepared, and that with the whole Armour of God, Eph. 6. 13, &c. Wise Travellers will not go abroad without a Sword. The eves and Woolves are emboldned to set upon him that hath no Weapon.
• 6. To persevere and hold on in this way till thou come to this City, other∣wise thou mayst miss of it, Mat. 10. 22.

The place which is prepared for them, is stiled a City. By City is here meant* 1.346 •…•…at heavenly Country, whereof before, §. 76. This addeth some more emphasis. There was not onely in general, a Country, but more particularly, a City for them to be free of. Heaven is stiled a City, by reason of the fit resemblance betwixt it and a City; whereof see v. 10. §. 47.

§. 80. Of the Persons for whom the heavenly City is prepared.

THere is a relative particle, concerning the persons for whom the aforesaid City is prepared, that wants not emphasis. It is thus expressed, a 1.347 for th•…•…. It hath reference to those whose faith is here commended; even those, concerning whom it is said, God is not ashamed to be called their God. Thus it appeareth, that Heaven is prepared for Gods peculiar people. These are they whom Christ calleth a little Flock, to whom it is their Fathers pleasure to give them a Kingdome, Luk. 12. 32. and they whom Christ stileth, the blessed of his Father. The usual notes of distinction betwixt persons, give further proof hereof; as, Elect, Col. 3. 12. Heirs of salvation, Heb. 1. 14. Heirs of the* 1.348 Kingdome, Jam. 2. 5. Heirs of the grace of life, 1 Pet. 3. 7. Children of the •…•…surrection, Luk. 20. 36. Children of the Kingdome, Mat. 13. 38.

Obj. Such as shall be cast out into utter darkness, are also stiled Children of* 1.349 the Kingdome, Mat. 8. 12.

Answ. They are so called, not in regard of their spiritual condition, or dis∣position, but meerly in regard of their seeming profession, and external vocation.

God prepareth a place for a peculiar people, to shew, that what he doth to∣wards* 1.350 the Children of Men, he doth upon his own meer good pleasure, Mat. 11. 28. Luk. 12. 32. Rom. 9. 23.

• 1. This doth much amplifie that great privilege of the Lords being God to a peculiar people, and of that reward that followeth thereupon: It is not a common privilege for all of all sorts, but for them that believe. This was it that enlarged Christs heart to give thanks unto God for those on whom this privilege was conferr'd, Mat. 11. 28.
• 2. This teacheth Believers to be content with their present condition; and n•…•… to envy the wealth, and honours, and other privileges of them for whom this City is not prepared.
• 3. This enciteth us to give all diligence to make our Calling and Election sure. If once we gain assurance that the Lord is in special our God, we may rest upon it, that we have a right to this City; that it is prepared for us; that we are ordained to it; that we shall be admitted into it, and ever abide in it.

§. 81. Of the resolution of Heb. 11. v. 13, 14, 15, 16.

V. 13.

These all dyed in faith, not h•…•…ving received the promises, but ha∣ving seen them afar off, and were perswaded of them, and embraced them, and confessed that they were Strangers and Pilgrims on the earth.

V. 14.

For they that say such things, declare plainly that they seek •…•… Country.

V. 15.

And truly if they had been mindfull of that Country from whence they came out, they might have had opportunity to have returned.

V. 16.

But now they desire a better Country, that is, an heavenly; where∣fore God is not ashamed to be called their God, for he hath prepared for them a City.

THE sum of these four verses, is, a Commendation of the Patriarchs.

Hereof are two parts.

• 1. The substance of the commendation, v. 13, 14, 15.
• 2. A consequence following thereupon, v. 16.

The substance is

• 1. Propounded, v. 13.
• 2. Confirmed, v. 14, 15.

In propounding it, are set down

• 1. The persons commended, These all.* 1.351
• 2. The point for which they are commended; which is
  • 1. Expressed.
  • 2. Illustrated.

Two things are expressed.

• 1. The kind of grace for which they are commended, Faith.
• 2. Their continuing therein, in this word, dyed.

The point is illustrated two waies.

• 1. Negatively, thus, not having received the promises.
• 2. Affirmatively; and that by four effects.
  • 1. They saw the promises afar off.
  • 2. They were perswaded of them.
  • 3. They embraced them.
  • ...

    4. They confessed their present condition.

    Their condition is,

    • 1. Described by two metaphors, Strangers, Pilgrims.
    • 2. Limited, in this phrase, on the earth.

The last of the four effects is confirmed, v. 14, 15. wherein we have* 1.352

• 1. The kind of argument, v. 14.
• 2. The force thereof, v. 15.

The kind of argument is taken from their intendment▪ In setting down whereof,

• 1. Their profession is repeated, in this phrase, They that say such things.
• 2. Their intendment is declared.

The declaration is

• 1. Generally hinted, thus, declare plainly.
• 2. Particularly expressed.

In the expr•…•…ssion is noted

• 1. Their endeavours, they seek.
• 2. The object that they seek, a Country.* 1.353

The force of the argument consisteth in their forbearing to return.

This is set out by way of supposition: wherein is set down

• 1. The kind of supp•…•…sition.
• 2. A consequence inferred thereupon.

In setting down the kind, we may distinguish,

• 1. The act supposed, If they had been mindfull.
• 2. The object of that act. This is

• ...
  • 1. Generally propounded, that Country.
  • 2. Particularly exemplified, from whence they came out.

In the consequence is manifested,

• 1. What they might have done; they might have returned.
• 2. The ground thereof; they had opportunity to do it.

The consequence following upon their foresaid faith, was, a remuneration,* 1.354 •…•…. 16.

Here observe,

• 1. The ground,
• 2. The kind thereof.

The ground is,

• 1. Propounded.
• 2. Explaned.

In propounding the ground is noted,

• 1. Their desire.
• 2. The thing desired, which was, a Country.

That Country is illustrated,

• 1. Comparatively, a better, namely, than that which they left.
• 2. Simply, in this word, heavenly.

The kind of remuneration consisteth of two parts.

• 1. A special relation betwixt God and them.
• 2. An especial provision for them.

In setting down the relation, we may observe,

• 1. The inference of it, in this illative conjunction, Wherefore.
• 2. The substance of it. This is set out,
  • 1. By the matter, God is their God.
  • 2. By the manner of expressing it; and that two waies.
    • 1. He is not ashamed thereof.
    • 2. He is willing to be so called.

The provision is set out,

• 1. By the divine act, God hath prepared.
• 2. By the subject that is prepared, a City.
• 3. By the persons for whom, for them.

§. 82. Of Observations raised out of Heb. 11. v. 13, 14, 15, 16.

I. Faith manifesteth her vigour in all sorts of people. This general particle,* 1.355 These all, giveth proof hereunto. See §. 64.

II. True faith fails not. For Believers dye in faith. See §. 64.

III. Believers rest on that which they enjoy not. This phrase, not having re∣ceived the promises, giveth evidence hereof. See §. 65.

IV. Believers see things afar off. So did the Patriarchs. See §. 66.

V. True faith produceth assurance. The word, perswaded, intends as much. See §. 66.

VI. Faith gives evidence to that which yet is not. This metaphor, embraced, implyes as much. See §. 66.

VII. Faith makes men not ashamed of their condition. They who freely con∣fess their condition, are not ashamed of it. See §. 67.

VIII. Saints are Strangers. So they are here called. See §. 68.

IX. Saints are Pilgrims. Thus also are they here called. See §. 68.

X. The mean condition of Saints is onely in this world; for it is on the earth. See §. 69.

XI. A true profession is an evident declaration of ones mind. Thus much doth* 1.356 the Apostle infer from the profession of the Patriarchs. See §. 70.

XII. Believers seek after that which they desire. The Apostle inferreth this from the Patriarchs desire. See §. 71.

XIII. There is a Country for Saints who are Strangers and Pilgrims. They that professed themselves Strangers and Pilgrims, sought this Country. See §. 72.

XIV. Believers do not much respect things below. This phrase, if they had* 1.357 been mindfull of that Country, giveth instance thereof. See §. 73.

XV. Neglect of worldly opportunities is an evidence that the heart is 〈◊〉〈◊〉 set on the world. Hereby the Patriarchs shewed, that their heart was not set upon their earthly Country. See §. 74.

XVI. Believers aim at better things in neglecting things present. By the Pa∣triarchs* 1.358 neglect of their own Country, the Apostle infers, that they desired a better. See §. 75.

XVII. Heaven is the aim of Believers. That Country which Believers of old desired, is here stiled heavenly. See §. 76.

XVIII. Mans respect to God is an evidence of Gods respect to man. This a•…•…∣seth from this illative particle, Wherefore. See §. 77.

XIX. God accounteth Believers on him no disgrace unto him. He is not ash•…•…∣med of them. See §. 77.

XX. The Lord is in special manner the God of Believers. He is called their God. See §. 78.

XX. Heaven is a true City. So it is here called. See §. 79.

XXI. Heaven is before hand prepared. For God hath prepared it. See §. 79.

XXII. Heaven is prepared for a peculiar people. See §. 80.

XXIII. Believers recompence is answerable to their damage.

XXIV. Believers recompence far exceeds their damage.

The Believers mentioned by the Apostle, left their own Country▪ and had an∣other prepared for them, and that other was an heavenly, which was far better. Of these two, see Chap. 10. v. 34. §. 130.

§. 83. Of Gods trying Abraham.

Heb. 11. 17, 18, 19.

V. 17.

By Faith Abraham when he was tryed offered up Isaac; and he that had received the promises, offered up his onely begotten Son.

V. 18.

Of whom it was said, that in Isaac shall thy Seed be called.

V. 19.

Accounting that God was able to raise him up, even from the dead, from whence also he received him in a figure.

IN these three verses the Apostle produceth a further confirmation of Abra∣ham's faith: The verses betwixt the tenth and the first of these, may be in∣cluded in a parenthesis, and so these verses follow upon those which before set forth the faith of Abraham in particular. Two evidences were given before of the truth and soundness of his faith.

One was, his leaving of his own Country, v. 8.

The other was, his so journing in a strange Country, v. 9, 10.

This is a third evidence; and though the last, yet not the least of the three, but rather the greatest, yea the greatest of all that are given of others faith. I suppose I may further say, the greatest that ever was given by any mee•…•… man.

Of the kind of faith, and of the name of the person, Abraham, see v. 8. §. •…•…6.

This instance of Abraham's obedience, together with others going before, and following after, being attributed to faith in this phrase, By faith, sheweth, that faith puts one on to any kind of obedience, even to do that which otherwise he would not.

For faith perswades the soul of Gods Soveraignty, Wisdom, Righteousness, Faithfulness, Power, Truth, Providence, and other Excellencies.

We may from hence infer an especial reason of the scantyness of mens obe∣dience, namely, want of faith.

The Idolater that will not leave his Idols, or the Swearer his Oaths, or the Voluptuous person his Pleasures, or the Lustfull person his Lusts, or the 〈◊〉〈◊〉 person his strange Attire, or other Sinners their Sins, want faith.

Among other motives, this is an especial one to stir us up to get, preserve, and exercise faith.

Herein appears the greatness of his faith, that he believed the promise of Isaac's* 1.359 Seed, and yet by faith is ready to null that promise, by sacrificing Isaac before he had any Seed at all. How admirable is the power of faith!

This phrase, a 1.360 when he was tryed, (or, being tryed) sets forth the mind of God in that case; namely, that God enjoyned him to offer up Isaac; not simply, that he should so do, but to try whether he were willing upon Gods command to do so or no, Abraham then knew not that God commanded him to offer up Isaac meerly upon trial.

The Apostle, that relates as much, setteth down this end of God, because the event did demonstrate as much: But before the event, nor Abraham, nor any other, did know the mind of God. But the Historie, that was penned after Gods mind was manifested, doth expresly say, that God did tempt Abraham, Gen. 22. 1. Therefore the Apostle might well say, that Abraham was tryed. For to tempt is to try.

Of the meaning of the word here used by the Apostle, and of divers kinds of trying, or tempting, see The Guide to go to God, or, An Explanation of the Lords Prayer, on the sixt Petition, §. 170. Of the many waies of tempting m•…•…n, see Chap. 2. v. 18. §. 185.

The trial, or proving here meant, hath reference to Gods charge about offering* 1.361 •…•…p Isaac, Gen. 22. 2.

Obj. It was an unnatural murther to do so.

Answ.

• 1. Gods will is not onely the rule, but also the ground of goodness: whatsoever God willeth, is in that respect good and just.
• 2. A special charge of God doth dispense with a general Law; and that in regard of particular and present circumstances. Witness the Israelites spoyling of the Egyptians, Exod. 12. 35, 36. and the wounding of the Man of God, 1 King. 20. 35, 36.
• 3. God did not intend the taking away of Isaac's life. He meant to prevent Abraham therein.

Quest. 1. Did God know Abraham's mind, that he would indeed have sa∣crificed his Son, if he had not been prevented?

Answ. Surely he did, even as he did know the patience and faith of Iob, He understandeth our thoughts a•…•…ar o•…•…f, Psal. 139. 2.

Quest. 2. What need was there that God should try Abraham?

Answ.

• 1. For Abraham's own sake, that he might the better know the power of that grace which God had conferr'd on him. For, as God tryes some, to dis∣cover their weakness unto themselves (so he tryed Hezekiah, 2 Chron. 32. 31.) so he tryes others, to manifest that grace that is in them, as he did the Canaanitish Woman, Matth. 15. 25.
• 2. For the sake of others, that Abraham might be an example to them. It pleased God to cull out Abraham to be a Father of the Faithfull: therefore he would shew to all ages what grace he had conferr'd upon him; what a worthy Father, and what a worthy Pattern he was.

By this it is manifest, that God tryes his best Children: he began with* 1.362 Ad•…•…m, and that in his Innocency, and hath continued so to do in all ages. Among others, Abraham was oft tempted, as appears by these Texts, Gen. 12. 1, 11. & 13. 7. & 14. 14. & 15. 13. & 16. 5. & 17. 24. & 18. 12, 13. & 19. 24. & 20. 2. & 21. 11. but never so sorely as in this particular.

Two special ends there be hereof; One, to manifest the grace that is in his Children, as in the case of Iob. The other, to discover inward corruptions, as in the case of Hezekiah.

We may not therefore think it strange, that Gods Children are tryed.

We ought rather so to purge out our corruptions, and so to labour for strength of grace, as our trials may be our glory.

§. 84. Of the benefit of a true intent.

UPon the triall it is said, that Abraham offered up Isaac. The word transla∣ted* 1.363 offered, is the same that is used for slaying and offering up of sacrifices. See Chap. 5. v. 1. §. 6, 7. So is the Hebrew word, Gen. 22. 2. It is set down* 1.364 in the time past, as if he had actually offered him up, by reason of the truth of his intention: for Abraham did fully intend to offer him up, in that he knew no other concerning the purpose of God. So as a true intent is, in Gods account, as a real act. So was David's intent to build Gods house. It was therefore com∣mended, 1 King. 8. 18. and rewarded, 2 Sam. 7. 16. Hereupon the Apostle saith, that if there be first a willing mind, it is accepted according to that a 〈◊〉〈◊〉 hath, and not according to that he hath not, 2 Cor. 8. 12. Witness the poor Wi∣dow, Luk 21. 3.

• 1. God searcheth the heart, Ier. 17. 10.
• 2. He desireth the heart, Deut. 5. 29.
• 3. He hath most and best respect to the heart, Psal. 51. 6. Hereof see mo•…•…e Chap. 3. v. 12. §. 126.

• 1. This is a matter of great comfort to honest hearts, Isa. 38. 3. Though we be hindred from external acts, yet God accepts the inward intent.
• 2. Give therefore to God that which he doth above all desire, Prov. 23. 26.

§. 85. Of Abrahams receiving the promises about Isaac.

TO amplify this evidence of Abrahams faith, both Abraham himself is de∣scribed, and also his Son about whom he was tempted.

Abraham is described in this phrase, He that had received the promis•…•…. This description is joyned to Abrahams name by the copulative a 1.365 AND, which doth not here joyn different persons, but distinct properties of the same person: as his name, and his privilege. His name, Abraham; and this privilege, he received the promises. In this respect the copulative AND is emphatical: and to express the emphasis, it may be translated even: even he that had re∣ceaved &c.

This phrase, received the promises, is the same in our English that is set down negatively v. 13. §. 65. But the Greek verb receive is b 1.366 one in one place, and c 1.367 an other in the other. In this place the Greek word is a compound. The d 1.368 simple verb signifieth to take or receive. This e 1.369 compound hath a further em∣phasis. It intendeth a receiving to ones self, and a good entertaining of a thing. It is but once more used in the new Testament, and applyed to Publius his enter∣taining Paul and his company: and thus translated, who received us, Acts 28. 7.

The promises here intended were made by God immediatly to Abraham him∣self.* 1.370 Abraham heard them with his own ears, from Gods own mouth. They were not brought to him by an uncertain messenger, or by common report, but by the surest evidence that could be: in which respect (as he had just cause) he ap∣plyed them to himself, and stedfastly believed the truth of them, that they should be assuredly accomplished. Thus he received them to himself.

Of the composition and meaning of the word translated promises, See Chap. •…•….* 1.371 v. 1. §. 6. Here under the word promises are comprised, not only general pro∣mises made to all believers, that God will be their God, and that God would bless them, and provide for them (which were likewise in special made to Abraham, Gen. 12. 7. & 15. 1. and 17. 7.) but also such particular promises as this act of offering Isaac seemed to cross: namely this, that God would establish his covenant with Isaac for an everlasting Covenant, and with his seed after him, Gen. 17. 19. Isaac was that seed which God intended, in whose posterity Ca∣naan should be possessed, Gen. 12. 7. and whose posterity should be for number as the starrs, Gen. 15. 5. and that seed with whom God would establish his Co∣venant, and in whom all Nations should be blessed, Gen. 17. 7. The accom∣plishment of these and other like promises, depended upon the preservation of

Isaac's life, at least till Isaac should have a child in whom the hope of the said promises might be continued till they should be fully accomplished. For Abra∣ham then, who in special received these promises, to offer up him by whom they should be accomplished, must needs be an evidence of more than ordinary faith: and this privilege of receiving the promises, a great amplification hereof. It •…•…reth instance that no obstacle can hinder the vigor of true faith.* 1.372

I suppose that a greater instance cannot be given than this of Abrahams re∣ceiving the promises; and yet doing that which seemed to take away the effect and f•…•…uit of all the promises. Though the act in it self had been a matter of great •…•…dmiration, yet had it not been so great for any other to have done it, as for him who had received the aforesaid promises.

§. 86. Of this title Isaac.

THe description of him that is said to be offered up, is yet a further amplifica∣tion of Abrahams faith.

First, his name is here expressed, which was a 1.373 Isaac. This is set down,

• 1. For distinctions sake from other Sons: For at that time he had another Son by his mayd, which was Ishmael.
• 2. For amplification sake: For it shews him to be a Son of joy b 1.374. This name Isaac is derived from a ve•…•…b that signifieth to laugh. It is applyed to Abrahams expression of his joy when God promised this Son, Gen. 17. 17; and to Sarah's expression of her distrust, as of an impossible thing,* 1.375 Gen. 18. 12; and to Ishmael's manifestation of his deriding humour, and translated mocking, Gen. 21. 9. It hath the very letters that Abra∣ham's laughter is expressed withall, Gen. 17. 17. In relation there∣unto was this name first instituted: yet also it had relation to fu∣ture times; as is evident by this phrase Prophetically uttered by Sarah, God hath made me to laugh, so that all that hear, will laugh with me, Gen. 21. 6. Thus the very Name of the child addeth much to the tryal. It was a child of joy: of joy to parents, and of joy to others, even to all his posterity, and to the whole Church of God in all generations.

§. 87. Of the Relations betwixt Abraham and Isaac.

THe foresaid child of joy is further described by the special relation that was be∣twixt him and Abraham: and that in sundry branches.

• 1. He was a Son, in general a Son of man. To have sacrifised him, had been 〈◊〉〈◊〉.
• 2. He was his Son. Thus he had a special charge of him: in which respect, that act might seem to be inhuman.
• 3. He was his own Son: begotten of him; not adopted as Eliezar was, Gen. 15. 2. This makes it seem unnatural to offer him up.
• 4. He was his only begotten Son: and so there was no hope of another in that kind. This made it seem the more strange.
• 5. In the history this clause is added, whom thou lovest, Gen. 22. 2.

The LXX. do there translate that phrase by a word that signifieth a 1.376 one on whom all love is cast. See Chap. 3. v. 1. §. 17. yea they double that word of affe∣ction, thus, Thy beloved Son whom thou lovest: He was a beloved one, both in his fathers affection, and also by his own desert.

If we add to these relations sundry circumstances expresly noted in the histo∣ry, about Abraham's going about this strange act, we shall find his faith the more rare: for

• 1. He rose up early in the morning: A note of his alacrity.
• 2. The place where he was to offer up his Son, was three days journey from him: An evidence of his constancy.
• 3. The wood wherewith Isaac should be burnt upon the Altar, was layd on Isaac's shoulders. Isaac himself carried it.
• ...

• 4. Abraham himself carryed the fire to kindle it.
• 5. The child in this journey asketh his Father, where the offering was: which question could not but pierce the bowells of a tender Father.
• ...

  6. The Father and child being both come to the top of the Mount, the Father erects an Altar, layeth wood thereon, binds his Son, layeth him on the 〈◊〉〈◊〉 upon the wood; stretcheth forth his hand, and takes the knife to slay his Son.

  Was ever the like heard? yet behold more.

§. 88. Of Promises appointed to Isaac.

It is added, Of whom it was said, that in Isaac shall thy seed be called.

* 1.377

THis hath express reference to Gods promise concerning Isaac, when Ishmael was to be cast out, Gen. 21. 12. This promise was made to Abraham, to comfort him against that grief which afflicted him upon the thought of casting out Ishmael. It is as if God had said to Abraham, What needest thou be so perplexed for parting with Ishmael? Thou hast Isaac; Isaac shall abide with thee: Isaac, Isaac, I say, and none but Isaac is that particular person who sh•…•…ll bring 〈◊〉〈◊〉 that seed, even that blessed seed, which I have promised thee, wherein all Na∣tions shall be blessed.

If casting out Ishmael grieved Abraham, what did it, to think of sacrificing Isaac?

Of the meaning this word Seed, see Chap. 2. v. 16. §. 161.

This Seed, that is here referred to Isaac, intendeth

• 1. That posterity which God had chosen for his Church, Gal. 4. 23, 26,* 1.378 27, 28.
• 2. Christ Jesus the Saviour of mankind, Gal. 3. 16.

The word which we translate, c 1.379 called, is the same here that is used Chap. 2. 11. §. 107. There see the emphasis of it. It here implyeth, that from Isaac should proceed that which is accounted and taken for the blessed seed promised to Abraham.* 1.380

The Apostle sets out the same thing in another word, thus, are counted for the seed, Rom. 9. 8. In regard of the promise of a blessed Seed annexed to Isaac's* 1.381 person, a greater triall could not have been, than this. Iob endured much: but he had express promises to support and comfort him. Abrahams fact was against the promises. To have offered up all his Cattle, all his servants, the Son of his Concubine, yea his dear wife, and his own self, had not been so great a triall, no not to have offered up all the world, as to offer up Isaac; Isaac living, a blessed Seed, and offpring might have come from him, though Abraham himself, and all others had been offered up: But Isaac being taken away without Seed, no•…•… Abraham, nor any in the world could be saved. The salvation of Abraham, of Isaac himself, and of all mankind, was put in hazard by this temptation. Thus this circumstance doth of all other most amplifie the faith of Abraham, and gi∣veth demonstration of the high pitch thereof.

In this case what might one think? Here is a promise, and a commandemen: that seem to thwart one another.

The promise, that from Isaac should descend a blessed Seed.

The Commandement, that Isaac should be offered for a burnt offering before he had any Seed.

What now might Abraham think?

To sacrifise Isaac, was to disanul Gods promise.

To refuse to sacrifise him, was to disobey Gods Commandement.

What mortal wight could in this case have reconciled these two?

But Abraham was assured that the charge was divine, given by God himself. He resolves therefore to perform it. Yet he believes the promise. He knowes not how it should be accomplished, but believes that it should be accomplished.

Hereupon in the height of his faith he saith to his son, God will provide hi•…•…∣self a Lamb for a burnt offering, Gen. 22. 8. Oh admirable, oh incredible faith!

Of all patterns of yeelding absolute and simple obedience to Gods command,* 1.382 〈◊〉〈◊〉 is the most remarkable. Noahs obedience in building the Ark (§. 27.) and 〈◊〉〈◊〉, in leaving his Countrey, and dwelling in a strange Land (§. 37, 41.) 〈◊〉〈◊〉 good patterns: but not comparable to this. This therefore is the more 〈◊〉〈◊〉 to 〈◊〉〈◊〉 pondered.

First, the Lord who commands, is so absolute and supreme a Lord, as no que∣•…•… ought to be made of his command and the reason thereof. Rom. 9. 20.

Secondly, so just and equal in the matter are all the things which God 〈◊〉〈◊〉, as no just exception can be taken against them. Ezek. 18. 25.

Thirdly, so wisely in regard of the manner doth God order his commands, as it •…•…ill be a mans wisdom to yeeld obedience thereunto, D•…•…ut. 4. 6.

Fourthly, the ends of Gods commands are the best that can be, namely, the ma∣nifestation of his own glory, and procuring good to his people.

How doth this readiness of Abraham to sacrifice his Son, condemn the whole world, who upon his command will not sacrifice their filthy lusts.

Let us so acquaint our selves with God, and his excellencies, that any notice of 〈◊〉〈◊〉 will may be enough to put us on to fulfill it.

§. 89. Of Gods revealing his will unto his Saints.

BEfore the appropriating of the aforesaid seed to Isaac, this preface is promi∣sed, Of whom it was said.

The preposition together with the relative, to which it is joyned in Greek, most properly soundeth a 1.383 to whom. Thus it is applyed to Abraham mentioned in the former verse; Most copies and most translations so apply it, and our English who translate it, of whom, and so apply it to Isaac, do note the other 〈◊〉〈◊〉 in the margin, thus or To.

The history whereunto this hath relation, thus setteth it down, God said to A∣braham, Gen. 21. 12.

As for sense, both the one and the other reading tend to the same scope; and give an especiall instance of his revealing his counsell to his Saints. The word translated b 1.384 It was said, is the same that was c 1.385 used Chap. 1. v. 1. §. 11. and translated, spake. It implieth Gods revealing and making known his mind. It was a part of Gods secret Counsell that the blessed seed should in Isaac be ca•…•…led: and that he here makes known to Abraham. This God hath don•…•… from the beginning, Gen. 3. 15. And so from time to time. Surely the Lord 〈◊〉〈◊〉 will do nothing, but he revealeth his secret unto his servants the Prophets, Amos 3. 7. Hereof see more Chap. 1. v. 1. §. 11.

• 1. This instructeth us, in that good respect with God beareth to his people. To make known ones Counsell, and secret before hand to any, is accounted a great favour. It useth not to be done, but to friends. Sampsons wife there infer∣red, that he loved her not, because he would not open his mind to her, Iudg. 14. 16. But God opene•…•…h his whole mind to his Saints.
• 2. The best use we can make of this favour, is to acquaint our selves with that which God revealeth to us of his mind. His Word is the storehouse wherein the Records and Revelations of his will are laid up. Therefore search the Scrip∣tures, John 5. 39.

§. 90. Of Gods speciall determining whom to blesse.

THe express naming of Isaac, and that to difference him from all others, and to make him the stock of the blessed seed, giveth instance, that hath God in spe∣cial determined whom to bless, and on whom to bestow this or that privilege. The Apostle teacheth us from this very promise, to make this inference, thus; Not because they are the seed of Abraham, are they all children: but in Isaac shall thy seed be called, that is, the children of the promise are counted for the seed, Rom. 9. 7.

The writing of mens names in the Book of life, (Dan. 12. 1. Phil. 4. 3.

Rev. 22. 23.) giveth further proof hereunto. Like to which is writing mens names in heaven, Luke 10. 20. And this title Elect. And this seal, The Lord knoweth them that are his, 1 Timoth. 2. 19. And that golden chain whereof the Apostle maketh mention, Rom. 8. 29, 30.

• 1. Thus God doth, to give evidence, that all blessing comes from him, and from his free grace.
• 2. To make such as have evidences of this his special love to rest on him the more confidently.

• 1. Two errors are hereby discovered.
  • 1. That Election is indefinite, of no special persons, but of such as shall be∣lieve and repent, and persevere therein.
  • 2. That Election is uncertain: so as it cannot be affirmed of any, that they are elect, while here they live.

  To what tends the one and the other position but to make Gods Counsail de∣pend on mans will?

• 2. The special determinate Counsail of God, is a matter of great consolation to such as have evidence of their election. They may rest upon it, that God will so order all things, as in that course which is prescribed in his Word, and by such means as are there revealed, he will bless them, and bring them to eternal life. In the midst of all the storms and tempests of this world, this is of force to up∣hold us.

§. 91. Of the extent of Gods blessing to the Seed of believers.

THis phrase a 1.386 thy Seed, or the Seed that I will give to thee, hath reference to Abraham. The word seed is collective, and compriseth under it an unde∣termined issue or posterity; and it setteth out the extent of Gods promise and blessing, reaching not onely to Abrahams immediate son, but also to the Seed of his son: as if he had said, I have given thee a son, even Isaac; but that is not enough; from this Isaac shall a Seed sprout, which shall be accounted thy seed: so as God extends the blessing of his Saints to their posterity, and that from generation to generation. This God himself doth thus explain to Abraham, In* 1.387 blessing, I will bless the•…•…, and multiplying, I will multiply thy seed as the Sta•…•…rs of heaven &c. Gen. 22. 17. It is hereupon said, The generation of the upright shall be blessed, Psal. 112. 2. Prov. 20. 7.

This God doth to manifest the riches of his mercy: and that high accou•…•… wherein he hath his Saints. He thinketh it not enough to confer blessing upon one, but extends it to his Seed, age after age.

• 1. This is a good inducement to parents, to be pious themselves, that God in the riches of his mercy may extend his blessing to them, and their posterity.
• 2. If giveth also just cause to children to rejoyce in their pious parents, and to bless God for them; for they may expect divine blessing to descend to themselves also, if at least they walk in the steps of their pious parents. Yea they may plead their relation to their parents, as the Psalmist did, Psal. 116. 16.

§ 92. Of the Seed promised in Isaac.

ISaac is made the stock of the blessed Seed, but the privilege is applyed to A∣braham in this relative, thy, especially as it hath reference to the verb called, thus, a 1.388 shall be called to thee, that is, accounted unto thee for that Seed, which as a blessing hath been promised to thee; so doth the Apostle expound it in this phrase, the Children of the promise are b 1.389 counted for the Seed; Rom. 9. 8.

This importeth an especial prerogative: and so it was in sundry respects.

• 1. It was that numerous seed that was promised, Gen. 15. 5.

Obj. That seed is no where called by Isaac's Name.

An.

• 1. They are stiled the seed of Abraham, Isaac and Iacob, Jer. 33. 26.
• 2. They are expresly comprised under this name, Isaac; and they are stiled, The house of Isaac, Amos. 7. 16. Indeed there is a change of

• two Hebrew letters, which is usual in other words. Both names set out the same thing.
• 3. They are frequently called by the name of Isaac's Son, which was Israel, and this is all one.
• 4. The like may be objected against Abraham, for his name is not put for the posterity.

• 2. It was that truely and properly blessed Seed, who was blessed in himself, and in whom all Nations are blessed: even Jesus Christ, Gal. 3. 16.
• 3. It was that confederate Seed, with which God entred into special covenant, Gen. 17. 7. And to which appertained the prerogatives mentioned, Rom. 9. 4. Gen. 17. 19.
• 4. It was that spiritual Seed, which by reason of faith are called the Children of Abraham, Gal. 3. 7. and the Israel of God, Gal. 6. 16. for proof hereof read, Rom. 9. 7. &c.

The word translated, c 1.390 shall be called, intendeth two things,

• 1. A real performance▪ of a thing.
• 2. A manifestation thereof. It here then intendeth that Gods purpose shall in time be manifestly accomplished. In this sense it is said of Christ, before he was born, he shall be called the Son of God, Luk 1. 35. This is expresly in the sense affirmed Act. 13. 32, 33.

• 1. Perfect is the purpose and Counsel of God, therefore it shall stand. Psal. 33. 11.
• 2. The Truth of God is unchangeable, it is as his essence, Mal. 3. 6. Iam. •…•…. 17. See Chap. 6. v. 18. §. 135. &c.

• 1. This teacheth us to acquaint our selves with the Counsell of God, so far as i•…•… is revealed, for revealed things belong to us and our Children, Deut. 29. 29.
• 2. In faith to pray for the accomplishment thereof. Certainty of accompli∣•…•…ing that for which we pray is a strong motive to pray for it. See a worthy pat∣•…•… hereof, Dan. 9. 2. and the ground hereof, Ezek. 36. 37.
• 3. With patience to wait for it, Hab. 2. 3.

§. 93. Of yielding the dearest to God.

FRom all the fore-mentioned relations betwixt Abraham and Isaac, & circum∣stances about Abraham's going to sacrifice Isaac, we may well infer•…•… that the dearest are to be yielded up to God: for that which was to be offered up, was,

• 1. A Child. A Child is one of the dearest things that one can have. A Child* 1.391 comprizeth under it all love. Of all temporal blessings none more desired, (Gen. 15. 2. & 30. 1.) None more lamented when it is taken away (Gen. 37. 35. Ier. 31. 15.) For what do men take more care? about what do they take more pains? on what do they bestow more cost?
• 2. A Son. Among Children a Son hath the preheminency. A Son is most de∣•…•…ed, most cared for, and the loss of it most lamented, 1 Sam. 1. 14. 2 King. 4. 14. All Children of Promise have been Sons.
• 3. His own Son: begotten of him, not an adopted Son. Such a Son is as a Mans own Bowels. Very Nature draws a Parents heart to his own Son. What, •…•…y Son? and what, the Son of my womb? Prov. 31. 2. He that shall come forth 〈◊〉〈◊〉 of thine own bowels, shall be thine Heir, saith God to Abraham, Gen. 15. 4.
• 4. His onely begotten Son. This was more than one of many. Where there are many, a Parents love is divided: one onely Child dra•…•…s all love to him.
• 5. A Son of his old age: even when he was out of hope of having a Child▪ Gen. 15. 3. & 18. 12. In this respect he must needs be the deare•…•…. Parents use most to affect such Children. Ioseph and Benjamin were of all Ia∣cob's Children the dearest to him; not onely because they were the Children of his choycest Wife, but also of his old age, Gen. 37. 3.
• 6. He was grown to some years: for he was able to carry such a burthen of wood as required the strength of a young man, even so much as might consume a burnt-offering to ashes, and that up an Hill. Thus it appears, that the greatest

• pains, care, and fear of his education, was past. He was not onely a Child of hope, but also a Child of proof. Good hope worketh a deep impression in a Pa∣rent about the loss of a Child: but good proof a far deeper. Very good proof had this young man Isaac given of his good disposition and conversation: for this it was that profane Ishmael scoffed at him, Gen. 21. 9. Gal. 4. 29.
• 7. A beloved Son, Gen. 22. 2. Had his Father hated him, or not most en∣tirely loved him, the force of all the former degrees had lost their force▪ For nothing, not loved, can be deemed dear: but any thing, be it never so mean, if it be loved, is accounted dear and pretious.
• 8. An Isaac. A Child, that, when first he was promised, made Abraham through great joy to laugh, Gen. 17. 17. A Child that made Sarah laugh, as being a thing too good to be true, Gen. 18. 12. A Child that made not onely his Mother when he was born, but also all that heard of him, to laugh for joy, Gen. 21. 6.
• 9. A Child promised to be a Stock of a numerous Seed, which should be multiplyed as the Stars and Sand, Gen. 22. 17. and from whom Kings should descend, Gen. 17. 6.
• 10. A Child of promise: of the greatest promise that ever was made to man, a promise of blessing, and of blessing to all Nations, Gen. 22. 18.

Another like instance cannot be given among men. The instance of Iob's* 1.392 blessing God when he took away his Cattel, Servants, Children, and all, cometh the nearest to this. Though they were taken away by other means, and not offered up by Iob's own hands, yet Iob's willing submitting of himself to the good guiding providence of God, was as much accepted of God, as if he had offered up all to God with his own hands: and thereupon, as God returned Isaac to Abraham, so he returned other Children, Servants, and Goods, to Iob. Another instance may be, of the Disciples, who forsook all, and followed Jesus, Mat. 19. 27. Thus much is required▪ of all, Mat. 10. 37. Luk. 14. 26.

The grounds of our yielding thus far to God, are such as these.

• 1. The supreme Soveraignty of God, whereby he hath power to command us,* 1.393 and all ours: and what he may command, we must yield, 1 Chron. 29. 11.
• 2. The right that God hath to all we have. All comes from him. We hold all from him, and for him, to be at his dispose, 1 Chro. 29. 14. Rom. 11. 36.
• 3. The might and power that God hath to take away all, wil we, nil we, D•…•…. 4. 35. Willingly to yield what he will have, is to make a vertue of necessity.
• 4. The due which in way of gratitude we owe unto God. Besides our being, life, health, and every other good thing which we have received from him, he hath given us his Son; who is infinitely more worth than all we can give to him. In this respect they that hold any thing too dear for God, are not worthy of God.
• 5. The bounty of God, who can, and will beyond comparison recompence whatsoever is given to him, Matth. 19. 29. None shall lose by giving to God.

• 1. This discovereth the folly and impiety of such as hold any thing too d•…•… for the Lord: who are loth to let go such things as they delight in, though they be intreated for the Lords sake. Such are most in the world, who entertain some▪ lust or other. Can it be imagined that such would offer up an Isaac?
• 2. It manifests the weakness of their faith, who are discontent and impati∣ent upon the loss of goods, Children, Husbands, Wives, Friends, or any thing deer unto them. As Gods Word declareth his approving will; so Events his de∣terminable will and Counsell. To be discontent at that, which by the divine pro∣vidence falleth out, is to do as much as in us lyeth, to withhold it from God▪ i•…•… sheweth what we would do, if we could. But patience and contentedness, is a kind of obedience, God accepteth it, as if we our selves offered up to him what is taken from us.
• 3. This pattern of Abraham teacheth us, to deny our selves in every thing which is as deer to us as our selves, for the Lords sake, Matth. 16. 26.
• 4. We ought hereupon to observe, what God would have of us. This we may

• know partly by Gods Word, and partly by his ordering providence. What we 〈◊〉〈◊〉 to withdraw our hearts from God, we ought to withdraw our hearts from. 〈◊〉〈◊〉 God be poysed against all things els, we shall finde no comparison betwixt 〈◊〉〈◊〉. All other things are as the small dust of the ballance compared to him. They are as nothing, and are counted to him, less than nothing, and vanity, 〈◊〉〈◊〉. 40. 15, 17.

§. 94. Of God compared with Abraham, in offering up his Son.

THis instance of Abraham's offering up Isaac, doth lively set before us, Gods great and good respect to man, in offering up Christ Jesus for us.

For the further clearing hereof, I will first endeavour to shew the likeness be∣•…•… them, and then the infinite difference.

The likeness shall be exemplified, in the particular circumstances before men∣•…•…ed.* 1.394

• 1. Abraham offered up a child. So was Jesus Gods Child, Acts 4. 27.
• 2. Abraham a Son. So God, Luk 1. 35.
• 3. Abraham his own Son. So God, Rom. 8. 32.
• 4. Abraham his only begotten Son, So God, Iohn 3. 16.
• 5. Abraham had no hope of any more; there is no possibility that God •…•…uld have any more, Heb. 1. 5.
• 6. Abrahams son was a son of promise, much more Gods son, Gen. 3. 15.
• 7. Abrahams son, was a son of proof; So was Gods Son most of all, 〈◊〉〈◊〉 17. 4.
• 8. Abrahams son was a beloved one; so Gods Son, Matth. 3. 17.
• 9. Abrahams son was an Isaac; Christ a Iesus, Luk 2. 10.
• 10. Abrahams son was the stock of the blessed Seed; much more the Son of God, Matth. 21. 9.

The difference betwixt these was,

• 1. In the persons offering, and offered.
• 2. In the motive wherewith the one, and the other, was set on work.* 1.395
• 3. In the manner of doing the one and the other.
• 4. In the benefits that redound from the one and the other.

• ...

  1. The persons offering, were God, and Abraham; The Creator, and a Crea∣ture. There can be no such difference betwixt any one creature and other; not betwixt a man, and a worm; no, nor betwixt an Angell and a Man: yea, I may further add, not betwixt an Angell and a Devill.

  There was as great a disparity betwixt the persons offered, Iesus and Isaac. Isaac was a meer man, a sinfull man, a man that deserved death: death was a debt once to be paid, Heb. 9. 27. But Jesus was true God, Rom. 9. 5. He was God mani∣fest in the flesh, 1 Tim. 3. 16. He was perfectly pure, and that as God, 1 Iohn 1. 15. and as Man also, Heb. 7. 26. he was no wayes guilty of death in him∣self, nor subject to death, further than he voluntarily subjected himself, Iohn 10. 18.

  Isaac was indeed a begotten son, but begotten of man, and part of his sub∣stance. Jesus was the onely begotten of God, the same in substance with the Father, Iohn 10. 30.

  Isaac was a beloved son, whom his father loved, Gen. 22. 1. Iesus was infi∣nitly more beloved, and that of God, Matth. 17. 5.

  Isaac was a child of joy; of Iesus when he came into the world, an Angell thus saith, Behold, I bring you good tidings of great joy, which shall be to all people; and thereupon a multitude of heavenly host thus praised God, Glory to God in the highest, &c. Luk. 2. 10, 14.

  Isaac was a child of blessing. But why? even because Iesus was of his seed, Gal. 3. 16. Iesus is he in whom truly, and properly Abraham himself, Isaac and all others are blessed.

  Most of the excellencies of Isaac consist in this, that he was a type of Iesus: but Iesus is the truth of all types: and the truth far surpasseth the types.

• ...

• 2. The motive which put on God to offer up his Son, went far beyond that wherewith Abraham was moved to offer up his Son. Abraham was tried; he was tried by an express charge from God, Gen. 22. 2. He might not therefore forbear to do it; it was a bounden duty; necessity lay upon him; he had sinned, if he had refused it. But there was no such motive to put on God to offer his Son; he was under no such command; it was his own good pleasure, and superabun∣dant love that moved him, Iohn 3. 16. Besides, Abraham might expect approba∣tion, and remuneration from God. From whom could God expect any recom∣pence?
• 3. There was as great a difference in the manner of the one and the others of∣fering his Son. Abraham laid the wood to burn the sacrifice on Isaac to be sa∣crificed. The Cross whereon Christ was to be crucified, was laid on Jesus, Iohn 19. 17. Isaac was bound to be laid on the Altar, but Jesus was nailed to the Cross, Iohn 20. 25. Isaac was offered up only in his Fathers intent and pur∣pose, but Iesus was actually and really offered up. If Isaac had been offered up, it would have been but a speedy death: but Iesus was put to a torturing and cur∣sed death, Gal. 3. 13. What tongue can utter, what heart can conceive the bitter∣ness of the agony whereunto Iesus was brought? He was a surety for sinners: and as a surety, having all the sins of all the Elect laid on him, he was offered up.
• 4. The benefit of the oblation of the one, and of the other doe differ as much as the other points. The benefit of Isaac's being offered, was a proof of the Fathers obedience to God, and of the Sons patience. These were indeed ve∣ry acceptable to God, and they were abundantly rewarded by him, Gen. 22, 12, 16, 17. But by the offering up of Jesus an attonement is made for sin, Gods wrath is pacified, his Justice satisfied, his favour procured, and he that had the power of death, the Devill, vanquished; the Law, as an inditement against us, cancelled; the curse thereof removed; we freed from damnation, and made heirs of eternal salvation.

Nothing that ever was done in the world, gives such cause of admira∣tion.

There never was, nor can be the like matter of gratulation.

The offering up of Iesus is the onely true ground of all consolation.

This is such a pattern of imitation, as cannot possibly be paralled.

Of all things it most confirms this main point, Nothing is to be held too deer for God.

§. 95. Of Isaac's yielding to be offered up.

THere are about this offering up of Isaac sundry circumstances, which do much set out Isaac's patience, in yielding to be offered up.

• ...

  1. His age. Some say, that this was in the thirty seventh year of his age. That was the year of Sarah's death: for Sarah was ninety years old when Isaac was* 1.396 born, and an hundred and seven and twenty, when she dyed.

  Others in the five and twentieth; others in the fifteenth year of his age.

  There are no certain proofs for any of these: but this is certain, that he was of a good growth and strength, in that he could carry up hill such a burchen of wood, as was enough to have burnt him to ashes. Gen. 22. 6.* 1.397

• 2. The age of his Father, who was an hundred year old when Isaac was born, Gen. 21. 5. So as he must at this time be much above an hundred years.
• 3. The solitariness of these two who were alone, and no body with them; for* 1.398 Abraham left the company that came with him and his Son, below the hill, and that afar off, Gen. 22. 4, 5. Thus there was none at all to assist Abrahams in doing what he was about.
• 4. Abraham bound Isaac, and laid him on the Altar upon the wood, Gen.* 1.399 22. 9. This could not be without Isaac's voluntary submitting of himself; for he was strong enough to have resisted his old Father, and to have kept himself from being a sacrifice. But it is more than probable, that when they came to the place where Isaac was to be offered up, Abraham made him acquainted with Gods charge; for no other motive could have made him yield himself so far as he did.

• Had it not been for that charge, Prudence, Piety, Justice, Charity, Humanity, and other like vertues had moved him, not only to disswade, but also to hinder his Father from such an unnatural act. That therefore which moved the Father to attempt such a fact, moved also the Son to yield unto it; which was Gods charge.

Hereby it appeareth that what God will must be endured. It is the Lord, let* 1.400 him do what seemeth him good, 1 Sam 3. 18. Let the Lord do to me as seemeth good to him, 2 Sam. 15. 26. In this the pattern of Christ goes beyond all others, who in his bitter agony said to his Father, Not as I will, but as thou wilt, Matth. 26. 39.

This giveth instance of the extent of that obedience which we owe unto God;* 1.401 which is not only readily to do what he requireth: but also patiently to endure what his pleasure is to call us unto.

God hath a greater power over us, than the Potter over the clay, Isa. 64. 8. But the Potter may order the clay, as it pleaseth him, Ier. 18. 4, 5, 6. The Lord may beat, may bruise, may break us after his own pleasure. No man may open his mouth against God, Rom. 9. 20, 21.

But such is the wisdom of God, as he will not use his power further than may be 〈◊〉〈◊〉. He best knoweth when Peace, when Trouble, when Ease, when Pain, when L•…•…berty, when Restraint, when Life, when Death is fittest, Isa. 28. 24. &c.

Yea, such is the goodness of God, as that shall be an ingredient in all his dea∣lings with his children. We know that all things work together for good to them 〈◊〉〈◊〉 love God. Rom. 8. 20.

In these and other like grounds, we see just cause to submit to the good plea∣sure of God, even in suffering. Hereof see more §. 88. in the end, and Chap. 5. v. 8. §. 48.

§. 96. Of reasoning with ones self about the grounds of Faith.

Heb. 11. 19.

Accounting that God was able to raise him up, even from the dead: from whence also he received him in a figure.

THe inward ground or reason of that great evidence, which is before given of Abraham's faith, is here noted to be a perswasion of Gods power in raising the dead.

The word translated a 1.402 accounting, implyeth a reasoning or discoursing with ones self about a matter. It is derived from a noun that signifieth both speech and reason, 1 Cor. 2. 1. 1 Pet. 3. 15.

And also an account. Luk 16. 2.

This verb is thus interpreted, they reasoned, Mark 11. 31.

Here it 〈◊〉〈◊〉, that Abraham seriously consulted with himself, about the seeming difference, betwixt Gods promise, and Gods command; but holding this for an 〈◊〉〈◊〉 p•…•…inciple, that Gods promise should be accomplished; and in his reasoning, meditating on Gods infallible truth, unsearchable wisdom, incom∣prehensible mercy, almighty power, and other divine properties, this cometh to his mind; if there be no other way for accomplishing Gods promise, but that which is extraordinary, he will work a miracle, rather than fail of his promise; God will raise Isaac from the dead; for he is able so to do.

Abraham did not simply and absolutely believe that Isaac should be raised from the Dead, for he had no promise so to believe; and the Text saith not, that he accounted that God would raise him: but that b 1.403 he was able so to do. Fitly therefore doth the Apostle insert this copulative conjunction c 1.404 and, which in this place carrieth emphasis, and is well translated, even: as if he had said, A∣braham believed, that though Isaac were offered up, and burnt to ashes, yet even then could God raise him up again.

This then is the intendment of Abraham's consultation and resolution with himself, that God would some way or other accomplish his promise concerning

Isaac. Thus much is evident by this answer of Abraham to his Son, God will provide himself a Lamb for a burnt offering, Gen. 22. 8. Not that he knew, what would fall out, but that he knew and believed that God could and would work above that which he himself could imagin. Now because Abraham made full account to sacrifice his Son, and being sacrificed, he must needs be raised from the dead, that in him the promised seed might be called; therefore he believed that God was able to raise him up even from the dead.

By this account or reasoning which is here noted of Abraham, the Apostle* 1.405 giveth us to understand, that, a due discourse of the minde, on the grounds of Faith, doth much establish faith. The Apostle doth largely exemplify this in Abraham's faith, concerning the birth of Isaac, when he and his wife were both old, Rom. 4. 19, 20, 21. So Iacob, Gen. 32. 9. 10, 11, 12. So Mo•…•…es, Exod. 32. 10, 12, 13. So Ioshuah, Josh. 7. 7, 8, 9. So David, oft in the Psalmes discoursing of Gods promises, of his mercies, of his power, of his truth, and of his former works, and pleading them before God, was much strengthned in faith.

A due discourse, and meditation brings to mind and memory the grounds of faith. Whil'st those grounds are fresh in memory, they work on the heart; and by affecting the heart, the soul is setled and quieted: and a settled and resolved soul adds much to the vigor of faith.

This directeth such as are well instructed in the grounds of faith, seriously and frequently to meditate thereon. See more hereof in the whole armour of God, on Ephes. 6. 16. Of Faith, Treat. 2. part. 6. §. 71.

This doth more specially direct Christians in time of temptation, when the soul is heavy, and perplexed with doubts and fears, to reason with themselves, as if they had to doe with others; and by arguments to endeavour to convince the soul of those sure grounds which the word affordeth for setling our faith on God. Hereof see the Churches Conquest, on Exod. 17. 11. §. 43. 7.

§. 97. Of resting on Gods power for strengthning of faith.

THat which Abraham in his reasoning did especially fix upon for strengthning* 1.406 his faith, was Gods power, which is thus expressed, that God was able. For Gods power is an especial prop to faith. The faith of Saints hath in all ages been much strengthned hereby, Rom. 4. 21. Dan. 3. 17. and 6. 20.

This therefore hath been pressed to that end, Gen. 18. 14. Luk. 1. 37. Ier. 32. 27. Mar. 10. 27.

Consideration of Gods power is an especial means to remove all stumbling blocks that lye in the way of a believer; and to take away all doubts and feares. If travellers be well guarded, if Souldiers have a good convoy, if men be in a sure Castle, they will not fear. Gods power is the best guard, the safest convoy, and surest castle that any can have.

Quest. May a believer so rest on Gods power, as to expect what God is able to do?

Answ. No. God is able to do more than ever he will. Matth. 3. and 26. 53.

Besides, Gods promises are the proper ground of Faith. We have no ground to expect more than God hath promised, though God be able to do more.

Quest. How then is Gods power a prop to Faith?

Answ. It assureth, that God, who is able, will do what he hath promised, though Heaven and Earth seem to make against it.

This doth more particularly direct us, how to fix our meditation on God for strengthening our faith, and that, among other divine excellencies, on the power of God. See more hereof in the whole armour of God, on Eph. 6. 16. Treat. 2. Part. 6. Of Faith, §. 26.

§. 98. Of Faiths prescribing nothing to God.

THE Apostles indefinite expression of the ground of Abraham's faith, in this phrase, a 1.407 that God was able, giveth evidence that faith prescribes nothing to God: it rests upon this, that God is able to make his word good. Abraham prescribed nothing when he said, God will provide, Gen. 22. 8. Nor Iehosaphat when he said to God, Our eyes are upon thee, 2 Chro. 20. 12. Nor Daniels three companions when they said, Our God is able to deliver us, Dan. 3. 17. Nor Christ when he said, Not as I will, but as thou wilt, Matth. 26. 39.

• 1. Faith works in a man such an esteem of God, as it perswades the Soul, that God is the wisest, and best knoweth what to do.
• 2. Faith looks beyond all subordinate means, knowing that God is tied to 〈◊〉〈◊〉, and thereupon dares not prescribe any.

• 1. This sheweth, that it is a fruit of infidelity to prescribe time, means, or a∣ny circumstances to God. This makes them faint, and fail in faith, when in their appearance means fail; as the Israelites did in the wilderness.
• 2. If we would well acquaint our selves with God, and his excellencies, we would so trust to Gods power, as to submit to his will, and wait his good pleasure.

§. 99. Of the resurrection from the dead, as an evi∣dence of Gods power.

THE particular whereupon Abraham pitched his faith, concerning Gods power, was, raising from the dead. For faith herein enboldens a believer to any thing. Abraham is hereby emboldned to offer his Son for a burnt-offering. Martyrs have hereby been enboldned to endure what Tyrants and Persecu•…•…ors could inflict upon them. Many were tortured, not accepting deliverance, that they •…•…ight obtain a better resurrection, v. 35. This emboldned Daniel, and his three companions, Dan. 3. 17. and 6. 10. On this ground the Apostle saith of him∣self and other believers, we stand in jeopardy every hour, 1 Cor. 15. 30.* 1.408

Resurrection from the dead, implyeth a full restauration of that which may seem to be lost. Hereby the Widow of Sareptah's Son, [1 King. 17. 23.] and the Shunamites, [2 King. 4. 36.] were restored again sound, as before they died. So all that were raised by Christ, and his Apostles, and above all, Christ himself. So all believers at the generall Resurrection, 1 Cor. 15. 42. &c.

Among other evidences of Gods power, meditate on this especially. It is the greatest that ever God gave. Where mention is made of this instance, mention also useth to be made of Gods power, Eph. 1. 19, 20. Rom. 1. 4. and 6. 4.* 1.409 1 Cor. 6. 14. Death is that that tameth the stoutest. What are armies of men, troops of beasts, yea all creatures gathered together, what are they to death?

If death seize on them, where is their strength? when death cometh, we say, there is no hope. He that is able to deliver from death, what can he not deliver from? There is no meditation like to this.

§. 100. Of believers receiving what they give to God.

IN regard of that true intent and full purpose which Abraham had to sacrifice his Son, he is said, a 1.410 from thence to receive him.

This relative, from whence, hath reference to the word which in our English goeth immediatly before, namely, the dead.

b 1.411 To receive him, is to have him restored again to life, as the Widow of Sa∣reptah, the Shunamite, the Widow in the Gospel, [Luk. 7. 15.] and others re∣ceived their Sons being dead.

The phrase is here fitly used, in that it giveth an instance of Gods returning to men what they offer to him. To this purpose tend those proverbs, What a man soweth that shall he reap, Gal. 6. 7. Whatsoever good thing any man doth, the same

c 1.412 shall he receive of the Lord, Eph. 6. 8. That which a man hath given, the Lord will pay him again, Prov. 19. 17. Thus is the word in my Text used, 1 Pet. 1. 9. Exod. 5. 4.

This God doth, either in the very same, as Isaac was returned the very same. So Daniel and his three companions, and all that were raised from the dead.

Or he doth it by a like, and that too the better; as he gave to David a Solomon, instead of the Child born in adultery. For David by ceasing to mourn for that child, when the event had manifested Gods will, shewed, that he willingly yielded him to God, 2 Sam. 12. 20, 24, 25.

Thus Hannah, giving her Samuel to God, had many more Children, 1 Sam. 2. 20, 21. So Iob, Iob 42. 10. &c. Ioseph upon loss of his masters favor, through Gods disposing providence, obtained the Kings favour, Gen. 41. 40.

Yea God returns with advantage, as many of the forenamed instances do shew. And Abraham here receives Isaac as a type of the Resurrection. For advantage in Gods returnings note Matth. 19. 29. Heb. 10. 34.

The Lord, in his dealings with Children of men, hath respect to himself, to his own goodness, bounty, and glory, every way.

He needeth not our gifts, nor will he be beholding to his creatures: they shall have as much, yea and far more than they bring to him.

• 1. How great is their folly that withhold from God any thing that God would have? They hereby stand in their own light, and hinder their own good. Will Children deal so with their Parents? or Servants with their Masters? or Subjects with their Governors? yet these may require such things as may be prejud•…•…cial to their inferiors: which God will never do.
• 2. Let us learn to understand what is the good will of God, pleasing and ac∣ceptable unto him, Rom. 12. 2. Ephes. 5. 17. And then be willing to part with any thing for him. What greater motive can we have than Gods return?

§. 101. Of the meaning of this phrase, in a figure.

BEcause Isaac was not indeed slain, the Apostle adds this phrase a 1.413 in a figure, or in a Parable.

Of the composition and meaning of the Greek word translated Figure, see cap. 9. v. 9. §. 48.

Many of the ancients interpret this, as a type of Christs rising from the dead;* 1.414 thus, As Isaac was as a sacrifice laid upon the Altar, but rose from it alive: so Christ was offered up a sacrifice, yet restored to life again.

Both these parts of the comparison are true in themselves: neither will I deny but that the one might be a type of the other.

Others expound it as a resemblance of the general resurrection, because the* 1.415 word translated figure implieth a resemblance.

Our antient English translation thus turns it, In a certain similitude of the Re∣surrection.* 1.416 So also Erasmus. This may in some respects be a fit resemblance thus. As Isaac laid for dead on the Altar was by Gods voice raised: so such as are dead in the grave shall be raised by the voice of Christ.

Nor this last, nor the other interpretation, nor any the like are pertinent to the Apostles intent; which is to shew how Abraham received his Son from the dead, who was not indeed dead: namely in a similitude and likeness, or as our later English Translators, after a sort, or, in a figure.

Judicious Calvin, who used in expounding Scripture to have an eye to the* 1.417 Penmans scope, and to the main intent of the place, and thereby came the bet∣ter to dicover the mind and meaning of the Holy Ghost, thus expounded it: and many have since followed him; and questionless this is the proper sense of the place; and it giveth a further confirmation of that which was cited before [v. 17. §. 84.] about a true intent, namely, that what is truly intended, is in a man∣•…•… effected.

§. 102. Of the resolution of Hebr. Chap. 11. v. 17, 18, 19.

Vers. 17.

By faith Abraham when he was tried, offered up Isaac: 〈◊〉〈◊〉 he that had received the promises, offered up his only begotten Son.

Vers. 18.

Of whom it was said, That in Isaac shall thy seed be called

Vers. 19.

Accounting that God was able to raise him up even from the dead: from whence also he received him in a figure.

THe Sum of these three verses, is a further declaration of the power of faith. Hereabout two things are expressed.

• 1. The partie whose faith is commended, Abraham.* 1.418
• 2. The proof of the power of his faith; This is first Propounded, secondly Amplified.

In propounding the point is noted,

• 1. The occasion of the proof, When he was tried.
• 2. The kind of proof, he offered up.
• 3. The subject offered, Isaac.

In the Amplification there is,

• 1. A further description of the parties concerned: which are of two sorts; Agent and Patient.
• 2. An express declaration of the inward motive that put on Abraham to give this proof of his faith.

The Agent or Person, that offered up, is described by a double relation.

• 1. By his relation to the promises, thus, he that had received the promises.
• 2. By his relation to the sacrifice, which was, his only begotten Son.

Here is set down a fourefold gradation,

• 1. A Son.
• 2. His Son.
• 3. A begotten Son.
• 4. His only begotten Son.

The Patient is also described by a double relation.

One to his Father, in the foresaid phrase, His only begotten Son.

The other to his posterity, vers. 18. In setting down this latter relation is no∣ted,* 1.419

• 1. The ground thereof, which was Gods appointment, in these words, To whom it was said.
• 2. The kinde thereof. Herein observe,
  • 1. The parties betwixt whom this latter relation passeth. These are
    • 1. The stock, Isaac.
    • 2. The sprouts, in this word, •…•…eed.
  • 2. The manifestation thereof in this word, shall be called.

The inward motive that put on Abraham to give the aforesaid proof of his V. 19. Faith is declared, v. 19. About it we may observe,

• 1. The substance thereof.
• 2. An inference made thereupon.

The substance setteth out,

• 1. An act of Abraham, in this word, accounted.
• 2. The object of that act. This is
  • 1. Generally propounded, in this phrase, That God was able.
  • 2. Particularly exemplified, thus, To raise him up from the dead.

In the inference there are two points.

• 1. A benefit received.
• 2. The manner of receiving it.

The benefit is

• 1. Propounded.
• 2. Amplified.

It is propounded in this word, received.

It is amplified,

• 1. By the object him.
• 2. By the danger in this word, from whence.

The manner of receiving the benefit, is thus expressed, in a figure.

§. 103. Of observations raised out of Hebr. 11. v. 17, 18, 19.

I. FAith puts on to do what otherwise would not be done. It is here said, that* 1.420 Abraham did that which certainly he would not otherwise have done. By Faith. See §. 83.

II. The best may be tried. We may well judge Abraham to be the best man that lived in his dayes, yet is he here said to be tried. See §. 83.

III. A true intent is accepted for the deed. In this sense 'tis here said, that Abra∣ham offered up. See §. 84.

IV. Believers in special manner receive divine promises. Thus Abraham the Fa∣ther of believers is described, He received the promises. See §. 84.

V. No obstacle hinders true Faith. Many and great were the obstacles which might have hindred Abraham from what he did, but by faith he passed over all. See §. 85.

VI. Isaac was a son of joy. His name intends as much. See §. 86.

VII. Simple and absolute obedience is to be yeelded to God. Such was Abraham's obedience. See §. 83.

VIII. God reveals his secret Counsell to his Saints. This is gathered out of this* 1.421 phrase. Of whom it was said. See §. 89.

IX. God hath a determined number to bless. This is implied under Isaac's Seed. See §. 90.

X. Gods blessing is extended to the Seed of believers. This is here plainly expres∣sed. See §. 91.

XI. Our deerest are to be given to God. Who or what could be deerer to Abraham than Isaeac? yet Abraham was ready to offer up Isaac to God. See §. 93.

XII. Gods offering his Son, far surpasseth Abraham's offering his Son. See this exemplified, §. 94.

XIII. Passive obedience is to be yielded unto God. This is gathered from Isace's submitting himself to be bound, and laid upon the Altar. See §. 95.

XIV. A due meditation on the grounds of faith much establisheth faith. That ac∣counting* 1.422 which is here noted of Abraham, gives proof hereunto. See §. 96.

XV. Gods power is an especial prop to faith. Meditation hereon, namely, that God was able, established Abraham's faith. See §. 97.

XVI. Faith prescribes nothing to God. Abraham believed that God was able to make good his promise, though he knew not how. See §. 98.

XVII. Faith, in the Resurrection of the dead, enboldens to any thing. This was it that enboldened Abraham, to offer up his Son. See §. 99.

XVIII. God returneth what is given to him. Abraham offered up his son to God, and from God he received him again. See §. 100.

XIX. God can raise the dead. Abraham believed thus much, and answerably from hence he received his son. See §. 99.

XX. What is truly intended, is as performed in Gods account. The word transla∣ted, in a figure, intends as much. See §. 101.

§. 104. Of the Commendation of Isaac.

Hebr. 11. 20.

By faith Isaac blessed Jacob, and Esau, concerning things to come.

THe sixt instance for proof of the vigor of faith, is of Isaac's faith, it is the third instance given after the Flood, and that of the second great Patriarch: whose name, by reason of Gods Covenant made in special to him, with his Father; and his Son, was brought into Gods stile, thus, I am the God ^• of Abraham, the God of Isaac, and the God of Jacob, Exod. 3. 6.

The proof of his faith is an especial act in blessing his son.

His faith here mentioned is such a faith, as was described, vers. 1. and exem∣plified in all the worthies before mentioned. It Was a true justifying faith, which

extends it self to Celestial, Spiritual, and Temporal blessings.

Of Isaac's name, see §. 86.

Much hath been spoken of Isaac, as he was a Son, in relation to his Father Abraham. Here he is to be considered as a Father, in relation to his two Sons.

• 1. Of the three Patriarcks, Isaac was the longest liver: For Abraham lived 175. years, Genes. 25. 7. Iacob 147. Genes. 47. 28. But Isaac 180. Gen. 35. 28.
• 2. He was of the three Patriarchs the most continent: he never had but one wife; with her he long lived most comfortably. Isaac's sporting with Rebekah his wife (Gen. 26. 8.) giveth instance of that matrimonial delight they took one in another. The antient Liturgy hath fitly culled out this couple, as a pattern for man and wife, in this phrase, As Isaac and Rebekah lived faithfully together.
• 3. It is probable, that he attained to more wealth than his Father, or Son: For he received an hundred-fold of that which he sowed, and he waxed great, and he had such possessions, as the Philistims envied him, Gen. 26. 12, 13, 14.
• 4. He lived more quietly, and had more rest than the other two Patriarchs. He was not forced from place to place, as the other were. We read only of his being forced by famin to go to Gerar. Gen. 26. 1.
• 5. Fewer failings are noted of Isaac, than of either of the other two. We read only of the weakness of his faith, in dissembling his wife, Gen. 26. 7. And of his overmuch indulgency to his prophane Son Esau, Gen. 27. 3.

Indeed his name after his death, was least spoken of.

I take the reason to be this, That he neither was the first root, as Abraham was, nor had immediatly issuing from him the heads of the twelve Tribes, as Iacob had.

§. 105. Of Isaac's faith in blessing his Children.

THe act whereby Isaac manifested his faith, is expressed in this verb a 1.423 Bles∣sed.

Of the composition and various acception of this verb Blessed, see Chap. 7. vers. 1. §. 12.

It is here taken for a Prophetical prediction, and paternal confirmation of the future estate of his Children.

This act of Isaac was partly extraordinary, as he was a Prophet like to his Father, Gen. 20. endued with an extraordinary spirit, whereby he could cer∣tainly foretell what should befall his children in future ages; it was also partly ordinary, which he did as a father, and that by desiring and praying for the good of his Children.

The extraordinary giveth proof, that true faith puts on beleevers to make known the minde of God, howsoever it may seem pleasing or distastfull to men.

Isaac, in his Fatherly affection, had a great mind to confer the main blessing upon his eldest Son, Gen. 27. But God, by a special instinct, revealed unto him that Iacob should have that blessing; accordingly he blessed the yonger. His faith moved him to deny himself, in yielding to the Lord.

This act of Isaac, as he was a Father, and blessed his Children, giveth in∣stance, that it is the duty of parents to bless their Children. See more hereof in Domestical duties, Treat. 6. Of Parents. §. 59.

By just and necessary consequence, it will hence follow, that Children ought ought to seek their Parents blessing: Hereof also, see Domestical duties, Treat 5. Of children. §. 9.

§. 106. Of Jacob and Esau's name, relation, and different blessing.

THe parties blessed, are set down by name, Iacob and Esau.

The name a 1.424 Iacob is derived from a noun that signifieth an b 1.425 Heel: He was so called, because, in coming out of the womb, he held his Brother by the heel, Gen. 25. 26.

The verb whence that noun is derived signifieth to c 1.426 Supplant, or to trip down, which is oft done with the heel; hereupon this notation of Iacobs name is confirmed, by these words of his brother, Is he not rightly called Iacob? for he hath supplanted me these two times, &c. Gen. 27. 36. So as this name Iacob signifieth a Supplanter.

Two notations are given of * 1.427 Esaus name, one is taken from an Hebrew word that signifieth d 1.428 Haire or Hairy. In this notation, there is a transmuta∣tion of the two first letters, and a taking away of the last letter. It is said that Esau was an Hairy man, Gen. 27. 11. and thereupon this notation of his name is given. The other notation is taken from an Hebrew verb, which signifieth to e 1.429 Make, and they say that he was called Esau, because he came out of the womb, as a full made man, or as a grown man, full of hairs on his body. Hee was also called Edom f 1.430, which signifieth g 1.431 red, Gen, 25. 25. And this both in allusion to the colour with which he came out of his mothers womb, and also in reference to his disposition, which was bloody and cruell. Yea also, the name Edom was given by way of derision, in reference to the colour of the broth for which he sold his birth-right, Gen. 25. 30.

Thus we see how both their names were fitted to occasions. See more hereof in Domest. duties Treat. 6. Of parents, §. 20.

These two children were brothers, coming out of the same womb. They were* 1.432 of the same father and mother; twins, and that of one birth; onely one came out before the other, namely Esau: and in that respect was counted and called the Elder, Gen. 27. 1. Thereupon the birthright belonged to him, till he sold it* 1.433 for a song (as we say) even for a mess of broth; or as the Apostle expresseth it, for one morsell of meat, in which respect he is stiled, Prophane, Heb. 12. 16.

Though Esau were the elder, yet is Iacob set before him; for he was a graci∣ous* 1.434 son, and in Gods account more honorable than his elder brother: for grace adds more honour than all outward privileges and dignities can do. Hereof, see* 1.435 more ver. 4. §. 11.

Both these sons, though they were of different dispositions, are here said to be blessed by their Father, but with different blessings. The father neither did, nor would bless the prophane son with that blessing wherewith he blessed his pious son; whereupon he saith, I have blessed him (meaning the yonger) yea, and he shall be blessed, Gen. 27. 33. But Esau was blessed with temporal blessings, Ia∣cob with temporal and spiritual also.

Thus there are blessings for all, of all sorts. Hereupon it is said, that God satis∣fieth the desire of every living thing, Psal. 145. 16. And our Heavenly Father is said to cause his Sun to rise on the evill, and on the good, Matth. 5. 45. In this respect the Living God is said to be the Saviour of all men, 1 Tim. 4. 10.

This the Lord doth, to manifest his bounty, and to try, if wicked ones may be wrought upon by mercy; and by consequence, to aggravate their just condem∣nation.

• 1. Christ teacheth us herein to set our heavenly Father before us, and to bless them that curse us, Matth. 5. 44.
• 2. This teacheth us to put difference between blessings, and not to rest upon Gods Fatherly love, in that he doth bestow temporal blessings upon us. These may be given in wrath, and taken away in wrath, as a King was given to Is∣rael, and taken away from them, Hos. 13. 11. They are spiritual blessings that are the sure evidences of Gods Fatherly favour.

§. 107. Of Isaac's faith about things to come.

THe subject matter, whereabout Isaac blessed his two sons, is expressed in these general tearms a 1.436 concerning things to come. These things to come had respect to the posterity of both these. The posterity of both of them were bles∣sed with temporal blessings, in these phrases, The dew of heaven, and the fatness of the earth, and plenty of corn and wine, Gen. 27. v. 28, 39. There was this difference, that Iacob's posterity should be Lords over Esau's: which continued

from David's time, (2 Sam. 8. 14.) till the reign of Ieroboam, 2 King. 8. 20. when the posterity of Esau brake the yoak from off their neck, as Isaac had foretold, 〈◊〉〈◊〉. 27. 40.

That faith which Isaac had in the Inspirations and Revelations of the Lord, concerning future things, setled his heart in assurance of the accomplishment of 〈◊〉〈◊〉; and thereupon he blessed his sons thereabout. The like did Noah, Gen. 9. 〈◊〉〈◊〉, 27. And Iacob, Gen. 49. 1. &c.

Such is Gods truth, as his promises are as performances; and predictions as accomplishments.

It would be usefull hereupon well to acquaint our selves with the promises of 〈◊〉〈◊〉, even such promises •…•…s concern things yet to come; and to rest upon them 〈◊〉〈◊〉 as they may concern our selves: and likewise to assure our posterity of the accomplishment of them after our dayes; and to perswade them with patience to 〈◊〉〈◊〉 for them, and with confidence to rest upon them. Herein may we bless our 〈◊〉〈◊〉 as Isaac did his.

§. 108. Of the Resolution of, and of the Observations from, Heb. 11. 20.

By faith Isaac blessed Jacob and Esau, concerning things to come.

IN this verse is set down another commendation of faith. Hereof are two parts▪

• 1. The persons who are here concerned.
• 2. The evidence of faith.

The persons are of two sorts,

• 1. A father, who is set out by his name Isaac.
• 2. His two Sons, concerning whom we may observe,
  • 1. Their names, Iacob and Esau.
  • 2. Their order, the younger before the elder.

The evidence of Isaac's faith is manifested,

• 1. By his act, he blessed.
• 2. By the subject matter thereof, concerning things to come.

Doctrines.

• I. Faith extends it self to spiritual, and temporal blessings. In both these did Isaa•…•… here give evidence of his faith. See §. 106.
• II. God is carefull to establish the faith of his Saints. For this end was Iacob blessed by his Father. See §. 105.
• III. Parents may and must bless their Children. This act of blessing attributed 〈◊〉〈◊〉 Isaac in reference to his sons giveth proof hereof. See §. 105.
• IV. Names of old were fitted to special occasions. So were the names of Iacob 〈◊〉〈◊〉 Esau. See §. 106.
• V. Grace maketh more honorable than outward privileges. In this respect is Iacob 〈◊〉〈◊〉 before his elder brother. See §. 106.
• VI. There are blessings for all of all sorts. Iacob and Esau were of different dis∣positions, yet both of them were blessed. See §. 106.
• VII. Faith perswades the heart of things to come. On this ground did Isaac bles•…•… his sons, concerning things to come. See §. 107.

§. 109. Of Jacob, and his prerogatives.

Heb. 11. 21.

By faith Jacob, when h•…•… was a dying, blessed both the sons of Joseph, and worshipped, leaning upon the top of his staff.

THe seventh instance of the vigor of faith is manifested in the faith of Iacob.

The faith here mentioned, is such a faith, as was the faith of other worthies 〈◊〉〈◊〉 mentioned.

Of Iacob's name, see §. 106.

Iacob had another name which was Israel. This of the two was the more ho∣nourable; and all his posterity was called thereby; and thereby distinguished from all other Nations. Hereof, see more in The Churches Conquest, on Exod. 17. 8. §. 5.

Though Iacob were the last of the three Patriarchs, and was brought to more trials than his Fathers, and his life were the shortest of them all, yet had he these prerogatives above the rest.

• 1. He had more Children. Isaac had but two only. Abraham had but one, by his first and dearest wife; He had another by his maid Hagar, Gen. 16. 15. And six more by Keturah his Concubine, Gen. 25. 2. But Iacob had twelve sons, besides his daughter Dinah.
• 2. All Iacob's children were Gods confederates in Covenant with him: All of them were holy ones (though they had their failings, as Abraham himself, and Isaac had.) Nor all Abraham's sons, nor both the sons of Isaac were so.
• 3. Iacob's twelve sons were twelve heads of so many Tribes, into which the Church was distinguished.
• 4. Iacob had the honour to prevail over man and God. In reference to the former he was called Iacob, and in reference to the latter he was called Israel, Gen. 32. 28.
• 5. By the name Israel, the Church of God was stiled, Psal. 73. 1. Yea the true Church among the Gentiles also, Gal. 6. 16.

§. 110. Of Jacob's trialls.

THough Abraham were brought to one greater triall than Iacob, which was the offering up of his Son, (whereof see §. 93.) yet the trials of Iacob in number exceeded those whereunto both the other Patriarchs, his Father and Grand-father, were brought. They were these that follow, and such like.

• 1. Iacob had war in his mothers womb. Gen. 25. 22.
• 2. His good Father set his heart more upon prophane Esau than upon himself: which could not be but a great grief to him. Gen. 25. 28.
• 3. He was forced to get the blessing by deceit. Gen. 27. 6, &c.
• 4. He was thereupon in fear of his life, by reason of Esau's envy. Gen. 27. 41.
• 5. He was sent with his staff alone, without other company, a long journey. Gen. 28. 5. and 32. 10.
• 6. He was fain to serve a prentiship for a wife. Gen. 29. 18.
• 7. He was deceived in his wife, though he had served for her. Genes. 29. 25.
• 8. His wages was changed ten times, notwithstanding his hard service. Gen. 31. 40, 41.
• 9. By his wives importunity he was forced to go in to their maids. Gen. 30. 〈◊〉〈◊〉, 9.
• 10. He was forced to fly by stealth from his Uncle. Gen. 31. 20.
• 11. He was in great danger by his Uncles pursuing him. Gen. 31. 23.
• 12. He was also in danger by his brother Esau's pursuing him. Gen. 32. 6.
• 13. His Daughter was ravished. Gen. 34. 2.
• 14. His Sons so cruelly slaughtered and plundered a City, as the Nations round about might have been incensed to have destroyed them all. Gen. 34. 25. &c.
• 15. His Eldest son defiled his Concubine. Gen. 35. 22.
• 16. He lost his beloved Rachel in his journey, and in her travell. Genes. 35. 19.
• 17. The rest of his sons so envyed Ioseph, whom he most loved, as they sold him to strangers, and made Iacob believe that he was torn with beasts: where∣with Iacob was as much perplexed, as if indeed it had been so. Gen. 34.
• 18. Simeon another of his sons was given by him for lost. Gen. 42. 36.
• ...

• 19. He was forced, to the great grief of his heart, to let go his youngest son, 〈◊〉〈◊〉 son of his old age, even Benjamin. Gen. 43. 11.
• 20. Through famin, he was forced with all his family, to go into Egypt. Gen. 46. 5.

On these and other like grounds, he might well say, few and evill have the 〈◊〉〈◊〉 of the years of my life been. Gen. 47. 9.

Behold here, into what trialls a true Saint may be brought: and withall con∣•…•… how his faith and patience remained Light and sound.

Behold also, how God recompenced his tryalls in the priviledges, which he 〈◊〉〈◊〉 him above the other Patriarchs, whereof, See §. 109.

§. 111. Of Jacob's blessing Ephraim and Manasseh.

IAcob's faith is here commended, by such an act, as Isaac's faith was, in this word, a 1.437 Blessed. Hereof, see §. 105.

The parties whom he blessed, were not his immediate sons, but his sons sons, 〈◊〉〈◊〉 sons of Ioseph: for Ioseph was his youngest son save one: so as Iacob was a Good∣father to these, whom he is here said to bless. Hereby we are given to un∣•…•…, that Grand-fathers ought to bear such respect to their Childrens Chil∣•…•…, as to their own. The like is noted of a Grand-mother. For Naomi took the 〈◊〉〈◊〉 of her daughter in law, and laid it in her bosome, &c. Ruth 4. 16.

Grandfathers are as Fathers. In the right line, there are no degrees. If Adam 〈◊〉〈◊〉 now living, he should so far as he was able, take care of the whole world: 〈◊〉〈◊〉 did of Cain and Abel.

• 1. This instructeth us in the extent of a Grand-fathers duty.
• 2. This directeth children to manifest a Childlike affection to their Grand∣fathers and Grand-mothers: and that by reverence, obedience, all manner of 〈◊〉〈◊〉, and recompence also.

In setting down the persons blessed, the Apostle useth an indefinite particle, which signifieth b 1.438 Every one: which may intend many sons. But because the 〈◊〉〈◊〉 maketh mention onely of two, Ephraim and Manasseh (Gen. 48. 20.) 〈◊〉〈◊〉 translators for perspicuity sake have translated it both. It is probable, that at 〈◊〉〈◊〉 time he had but these two sons. Other sons that he should have after these, 〈◊〉〈◊〉 a kinde of generall blessing: Gen. 48. 6.

These two here intended were Ephraim and Manasseh. Ephraim was the 〈◊〉〈◊〉, but purposely named before his elder brother Manasseh, because God 〈◊〉〈◊〉 more honor to him. See v. 4. §. 11.

c 1.439 Ephraim, according to the derivation of the word, signifieth d 1.440 fruitfull. This 〈◊〉〈◊〉 Ioseph himself rendreth, of that name, that God had caused him to be fruit∣•…•… in the land of his affliction. Gen. 41. 52. That name might also be given, by* 1.441 〈◊〉〈◊〉 Prophetical spirit, for he proved the most fruitfull of all Iacob's sons: the 〈◊〉〈◊〉 of Ephraim was the greatest Tribe. Ephraim is of the dual number, be 〈◊〉〈◊〉 Ioseph then had two sons.

e 1.442 Manasseh signifieth f 1.443 forgetfull: That name was given by the father, in me∣•…•… of that advancement, whereunto God had brought him, and thereby made 〈◊〉〈◊〉 forget all his toil, &c. Gen. 41. 51.

These two were by this blessing, made heads of two distinct Tribes, whereby 〈◊〉〈◊〉 to pass, that Ioseph had two portions, which was the priviledge of the 〈◊〉〈◊〉 son. 2 Chron. 5. 1. For Ioseph was the eldest son, by whom Iacob first and 〈◊〉〈◊〉 loved, and who was his truest wife.

Though Manasseh and Ephraim, were the two particular persons blessed, yet they are not expressed by their own names; but by that relation which they had 〈◊〉〈◊〉 their Father, and thus stiled, g 1.444 the sons of Ioseph: Ioseph is here 〈◊〉〈◊〉.

• 1. For honours sake: for it was an honour to Ioseph to have two sons blessed, is two distinct heads of several Tribes: which honour, none of the brethren of Ioseph had.
• 2. To shew a ground of that blessing: which was, because they were the sons

• of Ioseph. Hereby God would manifest, that his goodness extends it self to the children of belivers. Ioseph was a believer, possessed with a true fear of God, who by no tryalls could be drawn from his God. Therefore, though he might seem to be cast out of the Church, yet is he preserved as an head and stock there∣of, among others: and his children, though born of a woman that was a stran∣ger, and in a strange land, are here naturalized by Iacob, and made free Deni∣sons of the Church: yea, stocks, out of which the Church should sprout. Thus said God to Abraham, I am thy God, and the God of thy seed, Gen. 17. 7. And an Apostle saith to believing Christians, The promise is unto you, and to your chil∣dren, Acts 2. 39.

§. 112. Of taking care of posterity at the time of our death.

THe time of Iacob's blessing the sons of Ioseph is here said to be a 1.445 when he was a dying. Of the composition and meaning of the word translated dying, See Chap. 7. v. 8. §. 51.

The participle here used, implieth not only the moment of giving up the Ghost, but also the neer approach of death, manifested by old age, sickness, or any other like occasion.

This circumstance of the time here noted, sheweth, that the time of a mans de∣parting out of this world, is a seasonable time to think of posterity, and to doe what lieth in his power for their good. In the history it is said that the time drew nigh that Israel must dye: and again, it was told Ioseph, that his Father was sick, Gen. 47. 29. and 48. 1.) when Iacob took order about matters after his death: so Isaac when he intended to bless his sons, thus saith: Behold now, I am old, I know not the day of my death, Gen, 27. 2. When God had told Moses, that he should be gathered to his people, then Moses thought of a successor, Numb. 27. 13, 16. Yea, Moses himself rendred this reason concerning his Declaration of the future estate of Israel, that he was an hundred and twenty years old, and could no more goe out, and come in among them, Deut. 31. 2. This reason Ioshua rendred on the like occasion: I am old and stricken in age, Josh. 23. 2. At such a time God appointed such a duty to Hezekiah, 2 King. 20. 1. Yea, Christ him∣self when he was upon the Cross, takes care for his Mother, Iohn 19. 27. So Peter at such a time manifesteth his care of the Churches, 2 Pet. 1. 14. and o∣ther Apostles.

• 1. The duty it self of taking care for posterity is an evidence of a holy zeal of Gods glory, and of true love to his Church, in that it contenteth us not to promote the one and the other in ourselves, or in our own time, but also endea∣vour to have it done by others after our time.
• 2. The time of ones death is in this respect the fittest, because, if that time be let slip, there remains no time after it for us to do any thing. There is no work, nor device, nor knowledge, nor wisdom, in the grave, Eccles. 9. 10. When the night cometh, no man can work, John 9. 4.
• 3. The time of a mans departure, is the most seasonable time, because the words of a dying man make the deeper impression.

• 1. How many are there, who, as if the world were onely for themselves, take no care for their posterity. They neither care to instruct, nor to direct, nor to pray, in reference to future times, nor to make their will. About making a will, See chap. 9. v. 16. §. 94. See also Domestick duties, Treat. 6. Of Parents, §. 62.
• 2. A generall instruction may be here raised, for all who are mortal, and ought to learn to dye daily, daily to testify a care of posterity by instruction, ex∣hortation, encouragement in good things, admonitions against evill, and predi∣ctions of such things as we have good ground before hand to make known. See §. 119.

§. 113. Of Jacobs worshipping upon his staff.

ANother effect of Iacobs faith is thus set down, And worshipped, leaning upon the top of the staff. The copulative a 1.446 and, sheweth, that this act 〈◊〉〈◊〉 reference to Iacobs faith, as well as the former of blessing. By faith, he bles∣•…•… Iosephs sons, and by faith he worshipped God. His faith wrought in him a 〈◊〉〈◊〉 respect to God, to yield unto him due service, as well as care of his posterity. God is the proper object of faith: to honor whom, faith doth much put 〈◊〉〈◊〉 on.

Hereby we may gain evidence of the truth of faith.

This latter effect hath reference to these words, Israel bowed himself upon the •…•…∣head. Gen. 47. 31.

Of the Hebrew word translated, b 1.447 bowed himself, and of the Greek word, c 1.448 worshipped. See Chap. 1. v. 6. §. 74, 75.

By worshipping, the Apostle here meaneth an action of piety done to God, 〈◊〉〈◊〉 testimony of thankfulness for that oath whereby Ioseph had bound himself 〈◊〉〈◊〉 him with his Fathers. His heart being cheered with the assurance which 〈◊〉〈◊〉 had given him thereof, he lifteth it up to God, and worshipped him; 〈◊〉〈◊〉 testify his reverend respect to God in worshipping him, he boweth his body 〈◊〉〈◊〉 or upon the beds-head: not upon any superstitious conceit of the place, 〈◊〉〈◊〉 〈◊〉〈◊〉 his beds-head had stood East, or towards the Mount, where Ierusalem 〈◊〉〈◊〉 be built, or many other like respects: but to shew how he reared up him∣•…•…, purposely to bow his body.

〈◊〉〈◊〉 take the beds-head to be his bolster, or pillow, whereupon he raised up 〈◊〉〈◊〉.

Because a word coming from the same d 1.449 root, and consisting of the same letters, 〈◊〉〈◊〉 only in the points under them, signifieth both a e 1.450 Beb, 2 Kings 4. 10. 〈◊〉〈◊〉 a f 1.451 staff, Numb. 17. 2. Some, interpret the word a bed; others a staff. The 〈◊〉〈◊〉 Text useth that word which signifieth a bed. Gen. 47. 31. The LXX. 〈◊〉〈◊〉 it by a word which signifieth a staff. Because there was no difference in 〈◊〉〈◊〉; but rather a fit exposition of the word, the Apostle quoteth the words of 〈◊〉〈◊〉 LXX. See Chap. 1. v. 5. §. 72. Both words, bed and staff, do fully set out 〈◊〉〈◊〉 meaning of the Holy Ghost: and to the life do manifest the old mans desire 〈◊〉〈◊〉 〈◊〉〈◊〉 the inward devotion of his soul, by a reverend composing of his body, to 〈◊〉〈◊〉 God. For rising up on his beds-head, h•…•… leanes on his staff: and so bowes 〈◊〉〈◊〉 body, in worshipping God. He was in his bed, and raised himself to sit up, 〈◊〉〈◊〉 against his beds-head: and that, in bowing his body, he might be suppor∣•…•…, he leaned upon his staff, and so worshipped. The word, leaning, is not in 〈◊〉〈◊〉 Greek Text, but implyed under the preposition translated g 1.452 upon, and 〈◊〉〈◊〉 inserted by our translators, to make the sence of the place more cleer. The 〈◊〉〈◊〉 translated h 1.453 Top, signifieth the uppermost part of a thing, as the tip of a 〈◊〉〈◊〉, or the uttermost part.

This instance of Iacob, in worshipping God, gives evidence of the disposition 〈◊〉〈◊〉 a true Saint, which is a readiness on all occasions to worship God. Hereof 〈◊〉〈◊〉 more in The Saints sacrifice, on Psal. 116. v. 17. §. 112.

The Apostles expressed mention of Iacob's reverend gesture, in worshipping God, manifested by his leaning on the top of his staff, giveth us to understand, 〈◊〉〈◊〉 it well becommeth a worshipper of God, to manifest the inward devotion of 〈◊〉〈◊〉 soul by a fit composition of his body.

Thus God is honoured in soul and body.

Others are provoked to do the like.

Our own spirits are the more affected therewith.

See more of this point in The Churches Conquest on Exod. 17. vers. •…•…. 22, 29.

Of using an help for our weakness in worshipping God, as Iacob did by lea∣ning on his staff. See The Churches Conquest on Exod. 17. 1•…•…. §. 48, 51.

§. 114. Of the Resolution of, and Observations from,

Heb. 12. 21.

By faith Jacob, when he was a dying, blessed both the sons of Joseph, and worship∣ed, leaning upon the top of his staff.

THe sum of this verse, is, Faith's proof.

The proof is drawn from a double effect.

The former hath respect to men; which was Blessing them.

The latter hath respect to God; which was a Worshipping of him.

The former is illustrated by the parties, and by the time.

The parties were, he that blessed, Iacob; and they who were blessed, The sons of Ioseph.

The time was, when he was a dying.

The other effect of worshipping, is amplified by his manner of doing it, Thus, leaning upon the top of his staff.

Doctrines.

• I. A Grand-father must be as carefull of the children of his son, as of his own. So was Iacob. See §. 111.
• II. Gods goodness extends it self to the children of his Saints. This is here exem∣plified in the example of Ioseph. See §. 111.
• III. It is an honour to be the parent of children under Gods Covenant. For honours sake is Ioseph here mentioned, in reference to such sons. See §. 111.
• IV. Parents may and must bless their children. Iacob is here accounted as a pa∣rent. See §. 111.
• V. Approach of death is a season to seek the good of posterity. This phrase, when he was dying, intends as much. See §. 112.
• VI. Saints are ready on all occasions to worship God. Instance Iacob. See §. 113.
• VII. Inward devotion must be accompanyed with an answerable composition of bo∣dy. Thus did Iacob manifest his. See §. 113.

§. 115. Of Joseph and his name.

•…•…eb. 11. 22.

By faith Joseph, when he died, made mention of the departing of the Children of Israel, and gave Commandement concerning his bones.

THe eighth instance, of the vigour of Faith here produced, is of Ioseph.

His faith is of the same kind that the faith of the others was.

The name a 1.454 Ioseph, is derived from a verb that signifieth to b 1.455 adde, and this reason is rendred thereof by his Mother, The Lord shall add to me another Son. Gen. 30. 24. His Mother had been long barren; and her sister, who was another wife of Iacob, had many Children, which aggravated her grief for her barrenness: but at length, The Lord remembred her, and hearkned to her, and opened her womb, and gave her this Son. Hereupon, either by a prophetical Spirit, or upon strong confidence, that God would yet give her another Son, she gave this son this name Ioseph.

The name therefore was an evidence of Rachels faith. It fell out, according to her faith; she had another son, though he cost her dearly, even her life.

Ioseph, whose faith is here commended, is worthy due consideration, and that in three especial respects.

• 1. In regard of the Tryalls whereunto he was brought.
• 2. In regard of the Graces wherewith he was endued.
• 3. In regard of the Dignities wherewith he was honoured.

There is not an history of any other, wherein the rare passages of the divine providence are more cleerly manifested, than the history of Ioseph: both in re∣gard

of that low estate whereunto he was brought, and also of that high digni∣ty whereunto he was advanced.

§. 116. Of Josephs Trialls.

• 1. IOseph being young was hated of his Brethren; and so hated, as they could not give him a good word; and that not for any desert of his, but because his Father loved him, even deservedly. Gen. 37. 4.
• 2. He coming to enquire of the wellfare of his Brethren, they, upon the first 〈◊〉〈◊〉: of him, conspire to slay him; but being kept from that unnatural fratri∣•…•…, by the eldest among them, they strip him, and cast him into a pit; where when he had lien some while, they take him up, and sell him to strange Merchants 〈◊〉〈◊〉 a slave. Gen. 37. 23, 24, 28. Psal. 105. 17.
• 3. He was brought into Egypt by the foresaid Merchants, and there sold to 〈◊〉〈◊〉 Captain of the guard. Gen. 39. 4.
• 4. In his Masters house he was impudently tempted by his Mistress.
• 5. He was falsly accused, and maliciously slandered, by her that tempted 〈◊〉〈◊〉.
• 6. He was unjustly cast into prison, Gen. 39. 7. &c.
• 7. In prison, they so manacled, and fettered him, as they hurt his feet with 〈◊〉〈◊〉-fetters. Psal. 105. 18.
• 8. The kindness that he shew'd to a fellow-prisoner, whom he desired to re∣•…•… him, was forgotten. Gen. 40. 23.
• 9. He was kept all his life, after he was once sold, out of the visible Church, 〈◊〉〈◊〉 was his Fathers family, in a strange land, where he had his wife, and 〈◊〉〈◊〉 he died, and where his bones remained for a long while. Gen. 50. 26.

Who may think himself free fnom trialls, when as such a man as Ioseph had 〈◊〉〈◊〉 trialls as he had?

§. 117. Of the Graces that were in Joseph.

THe Graces wherewith Ioseph was endowed were many, and excellent, such as these that fo•…•…low.

• 1. Faith: This is here in special commended.
• 2. Fear of God: T•…•…is he himself doth profes•…•… of himself, Gen. 42. 18.
• 3. Faithfulness: This was manifested in all his relations, as
  • 1. To God, by declaring that which God had made known to him in dreams▪ Gen. 37. 5.
  • 2. To his Father, by •…•…ringing to him the evill report of his Brethren.
  • 3. To his Master. who trusted him over all he had. Gen. 39. 6.
  • 4. To his Mist•…•…ess, in disswading her from unfaithfulness. Gen. 39. 8.
  • 5. To the King; For what he did, was to the Kings emolument. Gen. 47. 20.
• 4. Chastity, which was brought to a through proof, Gen. 39. 10.
• 5. Sincerity. He c•…•…uld not in secret be brought to sin. Gen. 39. 11.
• 6. Patience under Crosses. Psal. 105. 18, 19.
• 7. Bearing with wrongs. Gen. 50. 21.
• 8. Forgiving 〈◊〉〈◊〉. Gen. 50. 17, 19.
• 9. Overcoming evill with goodness. Gen. 42. 25. and 50. 21.
• 10. Wisdom in ordering his affaires. This was manifested,
  • 1. In his Masters house. Gen. 39. 4.
  • 2. In the prison. Gen. 39. 22.
  • 3. In the Kingdom. Gen. 41. 39. and 47. 14.
• 11. Providence against future wants. Gen. 41. 48.
• 12. Bowells of compassion. Gen. 42. 24. and 43. 30.
• 13. Reverence to his Father, and that when he was advanced to outward dig∣•…•…itie above his Father, Gen. 46. 29. and 48. 12.
• 14. Obedience to his Father. Gen. 37. 14, 15. and 47. 31.
• ...

• 15. Recompence to his Father: and that
  • 1. While his father lived. Gen. 47. 12.
  • 2. When he was dead. Gen. 50. 2.
• 16. Care of posterity: and that
  • 1. In reference to his own Children. Gen. 48. 1. &c.
  • 2. In reference to his Brethren and their Children. Gen. 50. 24.

Joseph may be a pattern for Servants, Children, Brethren, Subjects, Gover∣nours, Prisoners, Exiles, such as are unduly slandered and wronged, yea, and for all Saints.

§. 118. Of Joseph's prerogatives.

THe prerogatives wherewith Ioseph was honoured and blessed, were these fol∣lowing.

• 1. His comely feature. Gen. 39. 6.
• 2. His Fathers love. Gen. 37. 3.
• 3. His birthright. 2 Chron. 5. 1, 2.
• 4. Gods blessing on his affairs. Gen. 39. 2, 23.
• 5. The favour of all that were over him. Gen. 39. 4, 21. and 41. 38.
• 6. An extraordinary divine spirit. Gen. 37. 6. &c. and 40. 8. and 41. 25.
• 7. High honour, even next to the King. Gen. 41. 40.
• 8. Ability and opportunity of doing good. Gen. 41. 57.
• 9. A reservation of his own, and Childrens right to the Church of God, though he lived most of his dayes in strange land, where he was a prime Gover∣nour, and where his Children were born and brought up. Psal. 48. 6.
• 10. A reputation to be as his father Iacob, and other his forefathers, a stock and head of the Church; the members whereof are stiled, the Sons of Iacob and Ioseph, Psal. 77. 15.
• 11. A numerous progenie. Gen. 49. 22. Two Tribes issued from him, and one of them, namely Ephraim, was more numerous than most of the other.
• 12. The many years that he lived, which were an hundred and ten. Genes. 50. 22.
• 13. An honorable laying him in a co•…•…fin, wherein he continued hundreds of years. Gen. 50. 26.
• 14. The carrying of his bones in the aforefaid cosfin with the Israelites, when they were delivered out of Egypt▪ Exod. 13. 19.
• 15. His buriall in that part of Canaan, which by lot fell to Ephraim, and be∣came the inheritance of the Children of Ioseph.

In these prerogatives of Ioseph, we have an instance of the providence and bounty of God towards such as fear him.

§. 119. Of savoury speeches of dying men.

THe first point of the commendation of Ioseph's faith is about the Time of shewing it forth, thus expressed, when he died, or a 1.456 dying.

In the Greek, another word is used than was in the former verse, translated b 1.457 when he was a dying, but of the same signification; both of them are participles of the same tense. The root from whence this word cometh, signifieth c 1.458 and end; for Death puts an end to our life here in this world. The negative is used of that which never shall have end, as, their worm dieth not, Matth. 9. 44. It here in∣tendeth the very same thing that was implyed of Ioseph's father, in this phrase, when he was a dying.

The phrase in this Text hath reference to that which Ioseph himself said (Gen. 50. 24.) I dye, or I am dying. This Ioseph saith, in regard of his age, being an* 1.459 hundred and ten years old, and in regard of the weakness of his body, and some sickness that befell him, and readiness of his minde to yeeld to the good pleasure of God. Having apparent signes of the neer approach of his departure, he used* 1.460 that phrase, to move them the rather to attend to that which he should say unto them: for the words of a dying man use most to be heeded. The prefaces which dy∣ing

men have used, give good proof to the point; Read for this purpose, Gen. 49. 〈◊〉〈◊〉. Deut. 32. 1. Iosh. 24. 1, 2. 1 Sam. 12. 3. 2 Sam. 23. 1. 1 Kings 2. 〈◊〉〈◊〉, 3.

〈◊〉〈◊〉 the speeches of understanding and wise men, use to be most pertinent, 〈◊〉〈◊〉 hearty, most impartial, and most profitable. Then they consider what les∣•…•… are fi•…•…est to be remembred after death.

• 1. As this is commended in others of former times, so it ought to be our care in our dayes to consider what may be fit to give in charge to our posterity; o•…•… to Counsell and Advise them concerning future times, even after our de∣parture; especially in regard of those that are under our charge, and those to whom we have any speciall relation.
• 〈◊〉〈◊〉. This is a motive to such as are present at the time of the departure of such persons, to give more than ordinary heed to their directions, exhortations, admonitions, and other kinde of speeches.

Hereof see more in Domest. Duties. Treat. 6. of Parents, §. 58.

§. 120. Of Believers perswading others, that which themselves believe.

THe first evidence of Ioseph's faith here specified is this, He made mention of 〈◊〉〈◊〉 departure of the Children of Israel. In the history this is thus expressed, 〈◊〉〈◊〉 surely visit you, and bring you out of this land, &c. Gen. 50. 24. Here∣of 〈◊〉〈◊〉 was confident, by reason of the express promises which God had made to 〈◊〉〈◊〉 〈◊〉〈◊〉, Gen. 15. 13, 14. and 26. 3. and 46. 4.

Hereby we have an instance, that they who do themselves believe Gods pro∣•…•…, are carefull to perswade others of the truth of them. This was the end of 〈◊〉〈◊〉 mention that he made of the point in hand.

The a 1.461 Greek word here used, is the same that was before used ver. 15. and 〈◊〉〈◊〉 mindful; and it is also used Chap. 13. 7. and translated remember.

The making mention here intended, is a calling to mind such a thing as should 〈◊〉〈◊〉 come to passe: which he would have them now to take notice of, and 〈◊〉〈◊〉 to remember. The like to this is noted of Moses, Deut. 31. 3. Iosh. 〈◊〉〈◊〉 5. 6. 1 Chron. 22. 11. 2 Chron. 20. 20. 2 Cor. 5. 11.

The like is noted of other Prophets and Apostles: and it is the duty, and 〈◊〉〈◊〉 to be the practice of all Ministers, yea, and of other Saints.

〈◊〉〈◊〉 apprehending the truth of God, in his promises, worketh in the heart a 〈◊〉〈◊〉 of Gods glory, and love to others. These graces are operative, and put on 〈◊〉〈◊〉 to communicate to others, what they know and believe themselves, as An∣•…•… and Philip. Iohn 1. 41, 45.

§. 121. Of Gods delivering his out of trouble.

THat whereof Ioseph here made mention, was the departing of the Children of Israel.

By the Children of Israel, are meant, that numerous and holy seed which was 〈◊〉〈◊〉 to Abraham, Gen. 15. 5. and to Isaac, Gen. 26. 4. and to Iacob, Ge•…•…. 28. 24.

〈◊〉〈◊〉 was also stiled Israel, Gen. 32. 28. and because he was the immediate 〈◊〉〈◊〉 of those twelve sons, which were the heads of the twelve Tribes, his 〈◊〉〈◊〉 is mentioned: and of his two names, that which was the more honourable, 〈◊〉〈◊〉 Israel.

The departing here intended, was their freedom from a miserable bondage, 〈◊〉〈◊〉 which those Children of Israel were pressed; yea, even oppressed▪ Exod. 〈◊〉〈◊〉. 13.

So as their departing out of Egypt, was a great deliverance from a miserable 〈◊〉〈◊〉, and it giveth instance, that God will deliver his out of their troubles.

This is oft exemplified in time of the Iudges, yea, and of the Kings also; and especially in the return of the Iews from the Babylonish captivity. See more hereof

in the Guide to go to God, or Explanation of the Lords Prayer, on the eighth 〈◊〉〈◊〉. §. 188. And in the Churches Conquest, on Exod. 17. 15. §. 77.

§. 122. Of Reserving Joseph's bones.

ANother evidence of Ioseph's faith, is, a charge that he gave concerning his bones.

The word which we translate, a 1.462 gave commandement, is the same that is used Chap. 9. ver. 20. §. 106. and translated, enjoyned. It implyeth a strict charge, which by no means he would have omitted or neglected. This hath refe∣rence to that oath which Ioseph imposed upon the Children of Israel, Gen. 50. 25. It must needs therefore be a strict charge, whereunto they were bound by oath. A like charge with a like bond did Iacob lay upon his son Ioseph, Gen. 47. 31. So as herein this pious Son imitated his pious Father: as the said Fa∣ther imitated his Father Isaac, in blessing his Son.

The manner of commanding by an oath, doth give warrant for requiring an oath, and for taking an oath. Hereof see more Chap. 6. ver. 16. §. 116, 119.

The matter which so strictly Ioseph commanded, concerned his Bones, namely that they should carry his bones out of Egypt.

Ioseph believed that God would bring the Children of Israel out of Egypt, in∣to the land of Canaan, promised to their Fathers. To give them assurance of his faith therein, and also to strengthen their faith, he giveth this charge. He fore∣saw, that they should abide in Egypt a long while; yea, and that they should there be much oppressed; but yet he believed, that they should be delivered; and that in Canaan should be the continual residency of the Church: There therefore he would have his bones perpetually to lye; as his Predecessors desired to be bu∣ried in a cave that was in that Countrey. Gen. 49. 31.

He maketh mention b 1.463 of bones rather than of body; because they were long to continue in Egypt. For after Ioseph's death, they there abode an hundred and forty years, and after that they were forty years in the wilderness, and they were also sundry years in conquering Canaan; So as from the death of Ioseph, to the buriall of his bones, (Iosh. 24. 32.) might be about two hundred yeares. In this time his flesh, though it were enbalmed, could not but be clean wasted away: yet his bones might remain, being kept dry.

In general we here see, that care of ones dead corps, is a fruit of faith. This* 1.464 made Abraham so carefull of a place for the burial of his w•…•…ves, and his own corps: and Isaac and Iacob carefull to have their own, and their wives corples buried, where Abraham, and Sarah's bodies were. Gen. 47. 30.

Hereby hope of the Resurrection of the body is nourished.

This warranteth a decent funeral. This is promised as a blessing, 1 King. 14. 13. But the contrary is threatned as a curse (Ier. 22. 19.)

• 1. By this means is manifested a difference betwixt the bodies of men and beasts.
• 2. This ministreth comfort, against death: both in regard of our own depar∣ture, and also in regard of our friends that depart before us.
• 3. This is the rather to be done among Gods people, because their bodies while they were living, were Temples of the Holy Ghost. 1 Cor. 6. 19.
• 4. The dead bodies of believers still remain members of Christ.

This therefore as a duty lieth upon surviving friends: who hereby may give testimony of a good respect to their deceased friends.

Neerest, and deerest friends have taken special care hereof: as Children, who have survived their Parents, 1 Gen. 25. 9. And Parents that have survived their Children, Luke 7. 12. And husbands, Gen. 23. 4. And friends, Iohn 11. 17. and 19. 39, 40. Act. 8. 2.

See more hereof in Domest. duties. Tract. 5. Of Children. §. 45.

Papists here raise a use about reserving the Reliques of Saints, and ground it* 1.465 upon this instance, about reserving Ioseph's bones. But to shew the non-conse∣quence thereof, let them know that,

• 1. There is not the like occasion of keeping the bones of Christians, as was 〈◊〉〈◊〉 Ioseph's bones.
• 2. Ioseph's bones were to be kept, as if they had been buried.
• 3. Ioseph's bones were not carried up and down, for ostentation.
• 4. There was no adoration done to Ioseph's bones.
• 5. 〈◊〉〈◊〉 bones were not substituted instead of Ioseph's true bones, as are in 〈◊〉〈◊〉 Popish reliques.

§. 123. Of the Resolution of, and Observations from, Hebr. Chap. 11. vers. 22.

〈◊〉〈◊〉 〈◊〉〈◊〉 Joseph, when he dyed, made mention of the departing of the Children of Israel, and gave commandement concerning his bones.

THE general sum of this verse, is, as of the former, Faith's proof. Hereabout 〈◊〉〈◊〉 set down,

• 1. The person whose Faith was proved, Ioseph.
• 2. The Arguments whereby it is proved. These are two,
  • 1. His mention of things future.
  • 2. His Charge.

The former is amplified.

• 1. By the time, which was when he died.
• 2. By the matter whereof he made mention, The departing of the Children of Israel.

〈◊〉〈◊〉 his charge we may observe,

• 1. The manner of it, which was by imposing an oath. Gen. 50. 25.
• 2. The matter thereof, His bones.

Doctrines.

• I. Faith manifesteth her vigour, when a believer is dying. So did Ioseph's 〈◊〉〈◊〉. See §. 119.
• II. Dying men must shew their care of their Posterity. Herein is Ioseph set be∣•…•… us as a pattern. §. 119.
• III. Faith resteth upon deliverances to come. Ioseph's mention of the Israelites 〈◊〉〈◊〉 out of Egypt, gives proof hereof. See §. 121.
• IV. Believers will be carefull to perswade others, of that which they themselves 〈◊〉〈◊〉. This doth Ioseph endeavour, by mentioning the departure of the Isra∣•…•…. See §. 120.
• V. God will deliver his. The departing of Israel out of Egypt, is an instance here∣of. See §. 121.
• VI. Care about mens dead corps, is a fruit of Faith. See §. 122.

§. 124. Of the honour that redounds to Parents by worthy Children; and of their care over them.

Hebr. 11. 23.

〈◊〉〈◊〉 faith Moses, when he was born, was hid three months of his Parents: because they saw he was a proper child, and they not afraid of the Kings com∣mandement.

NOt the faith of Moses, but of his Parents, is here commended. This is the ninth instance, which the Apostle hath produced.

The word translated, a 1.466 Parents, properly signifieth Fathers, but according to the mind, and meaning of the Apostle, fitly translated Parents: under whom Father and Mother are comprised.

The Mother may not here be excluded, for the history maketh express mention of 〈◊〉〈◊〉, and of her alone; for the Mother was the actor of all: but questionless all that the Mother did, was with the Fathers consent, if not upon his advise, and it is no

more then probable that he had his part also in acting many things about the pre∣servation of Moses. Of the notation of this name Moses, See Chap. 3. v. 2, §▪ 37. and The Churches conquest, on Exod. 17. 9. §. 9.

These parents are expresly named in the history; The father was b 1.467 Amrams which signifieth a numerous people, it conteineth in it a great part of Abrahams name.

The mothers name was c 1.468 Iochebed which signifieth glorious, for she was glo∣rious in bringing forth, and preserving such sons as Aaron and Moses.

They were both of the Tribe of Levi, and of the same family. The said Am∣ram and Iochebed were neer of kin. For Iochebed was Amrams fathers sister: so as Amram married his Aunt, and of her had Aaron and Moses. But this was before the Law of prohibiting degrees of marriage; and before the Common∣wealth of Israel was sufficiently peopled.

The parties whose faith is here commended, are described by their relation to their son Moses, thus, His parents, rather than by their own names, for ho∣nour sake. For Moses was a man of great note and name: and his memoriall was very honorable in the Church of God. Hereby then it appeares, that parents are* 1.469 much honoured by having worthy Children. Solomon therefore stileth himself The Son of David, Eccl. 1. 1. And David pleadeth this as a matter of honor and dignity. I am the son of thine handmaid, Psal. 116. 16. Hereupon it is said, that a wise son maketh a good Father, Prov. 10. 1.

• 1. If a son prove praise-worthy, by vertue of his education, praise useth to be ascribed to his parents, that have so educated him; even as the praise of Solomons servants was ascribed to the wisdom of Solomon, 1 Kings 10. 5.
• 2. If the gifts, parts, or dignities of a son be extraordinary, and immediat from God, they use to be evidences of Gods good respect unto the parents.

• 1. This may be a motive unto parents to do the best that they can, for their Children, that they may be of eminent use to the Church and State, where they live; and that among other ends for this, the honor and glory of parents them∣selves.
• 2. This should put on Children to do the best that they can to be famous in Israel, even for the honor of their parents.

This title, his parents, in reference to that care that Moses parents had of him* 1.470 being their child, giveth us further to understand, that parents especially ought to have a care of their Children.

For this we have sundry precepts, (as Eph. 6. 4. and 2 Cor. 12. 14.) and pat∣terns, as Prov. 4. 3, 4.

Parents are under God, the means of their Childrens being. On this ground natural instinct teacheth all creatures to be carefull of their young ones.

Parents therefore ought to observe,

• 1. What dangers their children are subject unto, to prevent them.
• 2. What good they may do unto them, and to endeavour that with all their power.

The plural number wherein this word, Parents, is expressed, doth plainly evi∣dence,* 1.471 that both Father and Mother must have a joint care of their Children: In this respect, saith a Father, in reference to himself and his wife, How shall we or∣der the Child? and how shall we do unto him? Judg. 13. 1•…•…. And a son saith of both parents, I was my fathers son, tender, and onely beloved in the sight of my mo∣ther, Prov. 4. 3. Behold thy father, and I have sought thee sorrowing, saith a mother to her son, Luk. 2. 43.

• 1. Both parents have a joint part in the being, and bringing 〈◊〉〈◊〉 of their Child.
• 2. The Law requireth the like honour to both, Exod. 20. 12.
• 3. For this end are parents so neerly linked together, as to make one flesh, Gen. 2. 18.

It will be therefore a good point of wisdom for both parents, to observe what duties belong unto each of them in reference to their Children, and wherein they may be best helpfull one to another for the good of their Children.

§. 125. Of hiding such as are in danger.

THE act whereby the faith of Moses Parents is commended, is implyed in this phrase, a 1.472 was hid.

The word, hid, is attributed to concealing of matters from the eyes of men; so 〈◊〉〈◊〉 they should not see them, or find them out.

The hid treasure and pearl, in the Gospel is set forth by this word, Matth. 1•…•…. 44. And the sloathfull servants talent that was put into the earth, Matth. 〈◊〉〈◊〉. 25. Thus Iesus is said to hide himself from the Jews, Iohn 8. 59. and 12. 〈◊〉〈◊〉. And they who are afraid of the Judge, are said to hide themselves, Rev. 6. 1•…•…, 16.

The reason why Moses parents hid him, was a cruell edict of the King of Egypt,* 1.473 〈◊〉〈◊〉 every son that was born of an Israelite, should be cast into the river, Exod. 1. 〈◊〉〈◊〉. To prevent this destruction of Moses, his parents hid him. So as persons 〈◊〉〈◊〉 〈◊〉〈◊〉 may be concealed from mischievous attempts. Thus Rebekah used 〈◊〉〈◊〉 to conceal Iacob from the fury of his brother, Gen. 27. 43. Thus Rahab 〈◊〉〈◊〉 spyes, Iosh. 2. 4. And a woman hid Ionathan and Ahimaas, 2 Sam. 2. 1•…•… To omit other instances, it is said of God himself, that he hid Ieremiah and 〈◊〉〈◊〉, Jer. 36. 26.

Ob•…•…. These were extraordinary cases, and they that did it, were guided by an* 1.474 extraordinary spirit.

Ans.

• 1. They were speciall cases, not extraordinary. All examples are a kind 〈◊〉〈◊〉 instances; Yet in a like case are for our warrant.
• 2. Though in some particulars they might be extraordinary, and might be 〈◊〉〈◊〉 by an extraordinary spirit; yet the general equity of them is ordinary, and 〈◊〉〈◊〉. Hereupon Rahab's example is set before us as a pattern, ver. 31. Iam. 1. 1•…•….

The Spies that searched Iericho were imployed in a good cause, warranted by 〈◊〉〈◊〉, whereof Rahab was assured, partly by the common fame that God had de∣•…•… all Canaan to destruction; and partly by an inward inspiration of the Spi∣•…•… this respect, her act is imitable. It was extraordinary to hide Spies that 〈◊〉〈◊〉 to search her Country; This she did by an extraordinary spirit: But to hide 〈◊〉〈◊〉 as were in Gods work, and in a warranted course, was ordinary and imitable.

• 1. To hide one self from foreseen evill, is a point of prudence, Prov. 22. 3.* 1.475 〈◊〉〈◊〉 to be extended to others.
• 2. It is a fruit of charity, to prevent the danger of others.
• 3. Many benefits may thence arise, as,
  • 1. Protecting the innocent.
  • 2. Preventing wrongs.
  • 3. Disapointing Satans instruments.
  • 4. Preserving such as may be usefull to men, and honourable to God. 〈◊〉〈◊〉 hurt comes to none hereby.

1. Quest. What if such as are hid be enquired after by authority, may they* 1.476 then be concealed?

Answ. If it may be done without impeachment of truth. Otherwise, I make question of this question. For,

• 1. All lying is a sin, Eph. 4. 25.
• 2. Though good may come thereby to man, yet it is against God and his* 1.477 truth.
• 3. It impeacheth the power and prudence of God, as if he could not main∣tain his own servants without untruth.
• 4. It prevents the providence of God, in his own course.
• 5. We may not talk deceitfully for God, Job 13. 7.

2. Quest. What if a good end follow upon some untruth?* 1.478

Answ. A good end is not sufficient to justifie a matter. If a thing be ill in the 〈◊〉〈◊〉 or manner, or end, it is not to be done.

Obj. A bad end marrs a good thing: by consequence of contraries, a good end

may justifie an evill act.

Answ. That is no good consequence. For there is difference betwixt good and evill. One circumstance maketh a thing evill; but all circumstances must con∣cur to make it good. One kind of poyson is enough to take away life; but there must be many ingredients to make a portion for preserving life.

3. Quest. What then is to be done, when Innocents and Saints are unjustly sought after?

Answ. We must be silent, and say nothing one way or other; or couragiously refuse to betray him; or so prudently order our answer, as nor the partie be en∣dangered, nor truth impeached.

The application of this point concerneth such especially as live among those, who like Pharaoh and the Egyptians, are persecuters of the Church, opp•…•…essors of men, inhuman and cruell. It doth not justifie concealers of malefactors. Chri∣stians must take heed of making such inferences from such approved paterns, as this is.

Thereby they pervert the Word of God, scandalize the profession of the Gos∣pell, open the mouths of enemies, bring themselves under the penalty of good Laws, and suffer as malefactors, which is expresly forbidden, 1 Pet. 4. 15.

On the other side, their undue timiditie, and overmuch fear of danger is mani∣fested,* 1.479 who are ready upon undue respects to bring others into danger: as

• 1. They who Doeg-like, discover Gods servants to their enemies, 1 Sam. 2. 29. and this in hatred of, and malice against them.
• 2. They who discover such, to currie favour with great men, as the Ziphims, 2 Sam. 23. 19.
• 3. They who for feare of incurring danger themselves, refuse to stand to Gods cause, when they are questioned about it, as the parents of the man that was born blind, Iohn 19. 22.
• 4. They that denie that succour which they might and ought to their bre∣thren for fear of men.

Those and such like shew how little faith they have.

§. 126. Of preventing danger betimes.

THat act of their faith, in hiding their son, is amplified by the time, both when they began, and how long they continued. In regard of the former, the Apo∣stle saith, that they did it a 1.480 when he was born. This implieth a timely doeing of that act, even so soon as he was born; They did not invite their neighbours at her travell; nor when the child was brought forth, they did not make known that they had a child born: so as they prevented the danger betimes. This was an especial point of wisedom. An Angell admonished Ioseph, to carry his repu∣ted Son Iesus, out of Herods reach, before he could know that he was mocked of the wise-men. Mark. 2. 13. Slack not thy hand from thy servants, come up to us quickly and save us and help us, say the men of Gibeon to Ioshua. Josh. 10. 6. It is commended in Saul, that he came to succour. Iabesh Gilead, in the morning watch. 1 Sam. 11. 11.

Otherwise all paines, all endeavours may prove to be in vain, being too late.* 1.481 It is too late to shut the stable dore, when the steed is stollen.

It is therefore a point of wisedom, carefully to observe what danger we our selves or others, especially such as are under our charge, are in, and to afford them seasonable succour.

It is noted, that the man-child which the Dragon sought to devour, as soon as it was born, was presently caught up unto God, Revel. 12. 4. 5. The Apostle exhorteth us to be vigilant, because the Devill seeketh whom he may devour.

On this ground we ought, by faithfull prayer, to lift up our Children to God; so soon as they are born, to bring them to the Sacrament of Baptism so soon as conveniently we may, to instruct them so soon as they are capable; to train them up to good callings, and to perform other duties betimes. Resist all Sathans temptations in the beginning; many fair advantages are lost by delay: The two

〈◊〉〈◊〉 Conquerours, Alexander and Caesar were carefull in taking the first op∣•…•…, and in using all the expedition they could. The Motto of the one was,* 1.482 〈◊〉〈◊〉 he let slip no season, and of the other, that as soon as he came and saw, 〈◊〉〈◊〉 overcame. These principles are of special use in spiritual dangers.

§. 127. Of continuing in what is well begun.

THE time of their continuing to hide their Son, is set down in this phrase, a 1.483 three months: which is expressed by one word in Greek. The Grecians have 〈◊〉〈◊〉 words for other months, as for b 1.484 four months, John 4. 35. and five months, 〈◊〉〈◊〉 so others; they have one general word to comprise c 1.485 all months un∣•…•… it.

Those three months were as long a time as they could hide him: Some say,* 1.486 〈◊〉〈◊〉 the Egyptians searched the Israelites houses every three months. It appears 〈◊〉〈◊〉 some discovery began to be made of their child; or, at least, that there was 〈◊〉〈◊〉 suspition of such a child: For the history saith, she could not longer hide him, 〈◊〉〈◊〉. 2. 3. Questionless diligent inquisition was made by the Egyptians, con∣•…•… the Israelitish women that were with child: from which inquisition, though 〈◊〉〈◊〉 while they might conceal their child, yet long they could not. For wicked* 1.487 〈◊〉〈◊〉 (as their father, 1 Pet. 5. 8.) are diligent and sedulous in pursuing their 〈◊〉〈◊〉 and mischievous courses. Thus was Herod, in seeking the life of Iesus, 〈◊〉〈◊〉. 2. 8, 16. and Ahab, in seeking after Elijah, 2 Kings 18. 10.

This circumstance sheweth, that care in preventing danger, is to be continued* 1.488 〈◊〉〈◊〉 long as may be: It is said of the mother of Moses, when she could not longer 〈◊〉〈◊〉 him, Exod. 2. 3. So as she hid him as long as she could. Rahab hid the 〈◊〉〈◊〉, till they who fought them were out of sight. Iosh. 2. 15, 16. So Ioseph a∣•…•… in Egypt, to keep Iesus there safe, untill the death of Herod. Matth. 1. 15.

The benefit of preventing danger, consisteth in continuing so to do, till fear of 〈◊〉〈◊〉 be overpast. If such as are hid for a time, be left and fall into the danger, 〈◊〉〈◊〉 good cometh by the former hiding?

〈◊〉〈◊〉, it is a point of unfaithfulness to fall from those whom we have begun to 〈◊〉〈◊〉 and succour. Such were the men of Keilah, who would have delivered 〈◊〉〈◊〉 into the hands of Saul, 1 Sam. 23. 12. or rather that timorous and 〈◊〉〈◊〉 King of Israel, who after he had taken some care of Ieremiah, and freed 〈◊〉〈◊〉 out of the prison, where he was like to die, and caused bread to be allowed 〈◊〉〈◊〉 every day, upon the instigation of the Princes, delivered him up into their 〈◊〉〈◊〉. •…•…er. 38. 5.

This unfaithfulness is much greater in the spiritual dangers of our souls: as 〈◊〉〈◊〉 Governours shall begin to protect their people from Idolatry, and after 〈◊〉〈◊〉 them up thereto, as Ioash did, 2 Chron. 24. 17, 18. and Ministers that 〈◊〉〈◊〉 well begin to keep their people from Sathans snares, and after suffer 〈◊〉〈◊〉 to slide back by negligence, or by any corruption in life or doctrine, as sun∣•…•… false brethren and Apostles in the primitive Church. So Parents and Gover∣•…•… of families; So friends and neighbours, yea, and all backsliders, that neg∣•…•… their own souls, which for some time they have begun to keep. An Apostles 〈◊〉〈◊〉 of such is, that it had been better for them, not to have known the way of 〈◊〉〈◊〉, 2 Pet 2. 21, 22.

This particular sheweth how necessary constancy and perseverance is in the 〈◊〉〈◊〉 things that we do enterprise. Hereof see more, Chap. 3. v. 6. §. 68.

§. 128. Of respecting Children that carry Gods Stamp.

ONE special reason of the aforesaid care that the Parents of Moses had of him, is thus expressed, because they saw he was a proper child.

This word, a 1.489 because, doth in general intend a reason.

The particular reason was, a visible stamp of Gods respect to this child, in the 〈◊〉〈◊〉 favour and feature of it.

The Hebrew expresseth it by a general word that signifieth b 1.490 good; and com∣priseth under it every kinde of goodness. Hereof see Chap. 13. v. 9. §. 116.

It setteth out the beauty and comeliness of persons, and is translated fair, Gen. 6. 2. and 24. 16.

The Greek word here used, signifieth comely and beautifull. It is used in this very case Acts 7. 20. c 1.491 There the word God is added to it; and the title God being added, it is translated very fair: for the addition of God to things, in Canaans lan∣guage, addeth an excellency unto them, as Cedars of God, tall Cedars; Mount of God, a great mount, and so in other things. Or els this phrase, fair to God, may imply a divine Stamp, whereby it was evident that God had marked him for some great work. This might God set on him, to move both his Parents, and al∣so Pharaohs daughter, to respect him. In this respect it was not fondness in the parents, by reason of the prettiness, comeliness, and fairness of the child, that moved them to do what they did, but that divine Stamp, and their faith there∣upon.

God oft setteth a Stamp on such as are by him deputed to weighty works. Ia∣cobs* 1.492 holding his brother by the heel, was such a kind of stamp, Gen. 25. 26, and Iohn Baptists springing in his mothers belly, Luk. 1. 41. So Sampsons strength, Iudg. 14. 6. and Davids courage, 1 Sam. 17. 34.

This God doth, to raise up in men before hand, an expectation of some great matter: that thereby they may be moved to call upon God, to depend on him, and to ascribe the praise and glory of that which is done by such, to God. Moses his brethren are herein blamed, that they did not understand, that God would deliver them by Moses, when Moses avenged one of his brothers that was op∣pressed, and smote an Egyptian. Acts 7. 24, 25.

This is the reason that moved the parents of Moses, to take such care as they did of preserving him, and thereby it appears, that it ought to be the care of Pa∣rents, to take special notice of such children, as God doth set any special mark upon. The name which God gave to the second child of Bathsheba, which was Solomon (1 Chron. 23. 9.) and Iedidiah (2 Sam. 12. 25.) gave David to un∣derstand that that Son was a select Child of God: hereupon both David was the more carefull of his education (Prov. 4. 3, 4.) and Bathsheba also (Prov. 31. 1, 2.) On that ground David is carefull to give his Son sundry instructions (1 Chron. 22. 7. &c.) and to give his Princes a charge concerning him, 1 Chro. 2•…•…. 17. &c. and 28. &c. This phrase (which is oft applied to the Virgin Mary) She laid up those things in her heart, Luk 2. 19, 51. have reference to extraordinary evidences of divine glory in her Son: and made her more carefull over him.

• 1. Care upon such a ground importeth an eye of the soul, on Gods provi∣dence, and faith, in effecting some great matter. This, as it manifesteth a good and due respect to God, so it must needs be acceptable to him.
• 2. God useth to bring his Counsell to pass by means: Parents care over their children, and such especially as are marked by God to special imployments, is a principal means to bring on Children to accomplish those works.
• 3. This may be applyed to Parents that have Children of good capacity,* 1.493 quick wits, ready invention, happy memories, and other special parts, whereby they are, as it were stamped and sealed for special imployments. They ought to be the more carefull over such, both in their good education, and also in fitting them to eminent and excellent callings. Surely both Church and Common wealth, might be furnished with worthy instruments of much good, if Parents were carefull, to take notice of Gods stamp in their Children, and answerably to take care of their training up.

§. 129. Of Believers not fearing man.

THese words, and they not afraid, admit a double reference; one to the words immediatly going before, and so imply another reason of Moses Parent•…•… hi∣ding him. One reason was the beauty of the Child, They saw he was a pro∣per Child.

Another is their courage, They were not afraid. The copulative a 1.494 AND,

importeth a connexion of these two reasons.

The other reference is to the main virtue commended, which is Faith, Thus 〈◊〉〈◊〉 another effect, or evidence of the faith of Moses Parents. One effect was 〈◊〉〈◊〉 they hid their Child. The other was, that they were not afraid, &c. Thus it answereth a question, namely, how they durst conceal their Child so 〈◊〉〈◊〉 against the Kings commandement? The answer is, They feared not 〈◊〉〈◊〉.

Of the notation of the verb translated b 1.495 Fear, See Chap. 2. v. 15. §. 149. •…•…f the difference betwixt a fear of God, and men, See Chap. 3. v. 1. §. 5. Of 〈◊〉〈◊〉 of men, See Chap. 13. v. 6. §. 84, &c.

It is the fear of men that is here meant, and that an evill fear, and therefore 〈◊〉〈◊〉 down negatively as a matter shunned, c 1.496 not afraid.

That whereof they were not afraid, is here stiled d 1.497 Commandement. It is a 〈◊〉〈◊〉. The simple verb, whence it is derived, signifieth e 1.498 to ordain, or ap∣•…•…. Act. 13. 48.

The compound verb, whence the word here used is derived, signifieth to f 1.499 〈◊〉〈◊〉. g 1.500 The word of this Text implyeth an Edict peremptorily determi∣•…•…, set down, and proclamed: So as none may do against it without a severe 〈◊〉〈◊〉. It here hath special reference to this Cruell Edict, Pharaoh charged all 〈◊〉〈◊〉, saying, Every Son that is born, yee shall cast into the river. Exod. 1. 11.

The King, here meant, was that cruell Tyrant Pharaoh King of Egypt, who 〈◊〉〈◊〉 the Israelites worse than slaves, or beasts. By the foresaid Cruell Edict Pha∣•…•… sought utterly to put out the memory of Israel.

This evidence of faith, that Moses Parents were not afraid of the Kings 〈◊〉〈◊〉, giveth proof, that faith in God expells fear of man. See Chap. 13. v. 6. l. 84, 91.

§. 130. Of not fearing evill Edicts of Kings.

THE subject matter whereof Moses Parents were not afraid, is here said to be a Commandement. But this is not so indefinitely, or generally to be taken, 〈◊〉〈◊〉 if no Commandement, or Edict of men were to be feared; but it hath reference 〈◊〉〈◊〉 the forementioned Commandment, which was an evill, cruell, and bloody Commandement. So as evill Edicts are not to be feared, nor through fear to be 〈◊〉〈◊〉 unto: No, though they be the Edicts of the highest on earth. For, who 〈◊〉〈◊〉 than a King in his dominion, and what straiter bond can lye upon a sub∣ject than a publick Edict, or Proclamation of a King?

From these two circumstances of the straitness of the charge, and greatness of 〈◊〉〈◊〉 person that gave it, the pattern of Moses Parents in not fearing it, giveth* 1.501 〈◊〉〈◊〉, that the straitest Edicts of the greatest on earth being evill, are not to 〈◊〉〈◊〉 yielded unto. And as the not yielding hereunto is produced as an evidence of 〈◊〉〈◊〉, it gives proof, that a true believer will not yield in such a case. Take for 〈◊〉〈◊〉 proof hereof Ionathans denying to bring David to Saul, 1 Sam. 20. 31, 3•…•…. And Daniels three companions refusing to yield to the Idolatrous Edict of 〈◊〉〈◊〉, Dan. 3. 16. &c. and of Daniel himself, who, notwithstan∣ding a contrary Edict of the King, and Princes of Persia, prayed to his God. Dan. 6. 10. The former refused to bow to an Idoll, upon the Kings Edict; The latter would not forbear to call upon God, though it were against the Kings Edict. 〈◊〉〈◊〉 of them were afraid of the Kings Commandement.

Believers know (which all of us ought to know) that there is a straiter Edict, and an higher Lord whereunto we are more bound, than to any Edict, or Lord on earth. The Apostles laid down this as a duty, We ought to 〈◊〉〈◊〉 God rather than men. Act. 5. 29. Yea, so equal, and agreeable to the light of Nature is this point, as the Apostles refer it to the very judgment of those who would have had them done otherwise, Thus, Whether it be right in the sight of God, to hearken unto you, more than unto God, Iudge yee. Act. 4. 19. This dif∣ference betwixt God and man doth Ioseph press against his Mistresses temptation, How can I do this great wickedness, and sin against God? Gen. 39. 9.

• 1. Most undue are the pretences which many bring for justifying evill acts,* 1.502 as, The King commands it, It is my masters charge, My Father will have me do it, and such like. All these, and other like pretences, savour too rankly of Adams cursed folly, who made this pretence for his sin against God, The woman whom thou gavest to be with me, she gave me of the tree, and I did eat, Genes. 3. 12.
• 2. Well weigh what is commanded by superiours; observe whether they be against Gods command or no, if yea, be not afraid of the Commandement, let it not move thee. See more hereof in Domest. duties. Treat. 3. §. 51, 63. and Treat. 5. §. 37. and Treatise 7. §. 38.
• 3. Take an invincible resolution to hold close to God, and not to transgress his Commandement for any mans commandement. There is no comparison be∣twixt God and man. See more hereof Chap. 13. v. 6. §. 86.

§. 131. Of the Resolution of, and Observations from, Hebr. 11. 23.

By faith Moses, when he was born, was hid three months of his Parents, because they saw he was a proper Child, and they not afraid of the Kings Command∣ment.

THIS verse in sum declareth Faiths vigour. Hereof are two parts.

• 1. A description of the parties.
• 2. A declaration of the kinds of proofs.

The parties are described by their relation to their son Moses, Parents.

The proofs of their faith, are two effects.

The former is

• 1. propounded,
• 2. confirmed.

In propounding the effect, is noted.

• 1. Their act,
• 2. the reason thereof.

Their act was their hiding of their child, amplified by the time.

The time is set forth two wayes.

• 1. By the beginning, when he was born.
• 2. By the continuance, three months.

The reason was, a divine stamp upon the child. They saw he was a proper Child.

The latter proof of their saith, was their courage, which is,

• 1. Manifested by the contrary: they were not afraid.
• 2. Amplified
  • 1. By the subject matter which they feared not, a com∣mandement.
  • 2. By the Author of that commandement, the King.

Doctrines.

• I. PArents are honoured by worthy Children. For honours sake, the parties are here described by their relation to their son Moses. See §. 124.
• II. Parents, especially, ought to have care of their Children. So had Moses Pa∣rents. See §. 124.
• III. There ought be a joynt care of Fathers and Mothers. For both these are comprised under the word Parents. See §. 124.
• IV. Persons in danger may be concealed from mischievous persons. So was Moses from the Egyptians. See §. 125.
• V. Danger is to be prevented betimes. So soon as Moses was born, he was hid. See §. 126.
• VI. Care in preventing danger must be continued. This phrase three months in∣tendeth as much. See §. 127.
• VII. God sets a stamp on such as he deputes to a special work. Thus he did here on Moses. See §. 128.
• VIII. Gods stamp works a good esteem. So did this about Moses. See §. 128.
• IX. Faith expells fear. It was faith that made these not afraid. See §. 129.
• X. Unlawfull Edicts fright not believers. Moses Parents were not afraid of such commandements. See §. 130.
• ...

• ...〈◊〉〈◊〉 Kings in sinfull things are not to be obeyed. It was the Kings Commande∣ments that was not feared. See §. 130.

§. 132. Of Moses acting when he was of years.

Heb▪ 11. 24.

〈◊〉〈◊〉 Faith Moses, when he was come to years, refused to be called the son of Pha∣nohs daughter.

THE tenth instance to demonstrate the vigor of faith is Moses himself.

Of the notation of this name Moses, See Chap. 3. v. 2. §. 37.

His saith is largely set forth. Three times by an elegant Anaphora is this phrase, 〈◊〉〈◊〉 saith, used in setting out the fruits of Moses faith, v. 24, 27, 28.

The first fruit is contempt of the word. This he began to manifest betimes, 〈◊〉〈◊〉 when he came to years. In Greek, it is word for word thus a 1.503 when he was 〈◊〉〈◊〉. This is here diversly taken. For some refer it to dignity, others to age.

They who are advanced to honour, are said to be great, Matth. 20. 26.

They also who are grown up to years, are said to be grown great or become 〈◊〉〈◊〉.

That here it is to be referred to Moses his age, is evident,

• 1. By the history, Exod. 2. 11. There the Hebrew hath such a word, that sig∣•…•… b 1.504 Great, as the Greek here hath. The Hebrews do oft use that word in 〈◊〉〈◊〉 to age; as where it is said, the boyes grew, Gen. 25. 27. And the child 〈◊〉〈◊〉 grew, namely in years.
• •…•…. Stephen having reference to this circumstance, saith, Moses was full 40. 〈◊〉〈◊〉 old, Acts 7. 23. In that respect he became great.

This is noted, to shew that Moses was of mature judgment, when he did what 〈◊〉〈◊〉 did: he was not spurred on thereto by rash youth: for years teach wisdom, Job 3•…•…. 7. 1 Cor. 13. 11. It is said of Christ, that he increased in Wisdom and Sta∣•…•…, (Luk 2. 52.) or in Wisdom and Age, as in the one, so in the other.

As parts of body grow in bigness and strength, so the faculties of the soul 〈◊〉〈◊〉 more capable of their several endowments, and more active in exercising 〈◊〉〈◊〉 same.

This instance sheweth, that weighty things are to be enterprised, when men* 1.505 〈◊〉〈◊〉 〈◊〉〈◊〉 well to mannage the same. It is a judgment, that Children shall be peoples 〈◊〉〈◊〉, Isa. 3. 4. And the wise man denounceth a woe against that land whose 〈◊〉〈◊〉 is a Child, Eccles. 10. 16.

The like may be applied to other functions. I will not deny but that there my be a Iosiah, an Edward the sixt, a Samuel, a Timothy: but these are not or∣•…•…. By continuing to some ripeness of years, means of fitting one to a function remultiplyed: and thereby a man is better fitted thereto.

They who come to years, and remain Children in understanding, wisdom, and 〈◊〉〈◊〉 Christian graces, are a shame to their profession. This is upbraided as a great •…•…grace, Chap. 5. v. 12. 1 Cor. 3. 1.

§. 133. Of Moses his Trialls.

BEfore I come to handle those particulars wherein the Apostle doth here se•…•… out the faith of Moses, it will not be impertinent to note out the heads of Moses his Trialls, Gifts, and Privileges, as we have done in other Worthies.

1. The Trialls of Moses were these and such like.

• 1. So soon as he was born; his life was in hazard. Exod. 2. 3. &c.
• 2. He was in great danger to have been cut off from the Church, by being accounted the Son of Pharaoh's daughter. Exod. 2. 10.
• 3. He was trained up forty years in an Idolatrous court. Acts 7. 22, 23.
• 4. Though he himself lived as a Prince, yet his whole Nation lay in a miserable bondage, which could not but be a great trial to him. As the like was to Nehemiah, Neh. 1. 4. &c.
• ...

• 5. His own people, though he sought their good, regarded him not, 〈◊〉〈◊〉▪ 2. 14. Acts 7. 25, 27.
• 6. He was forced from the place of his education: yea, and from his own nation, which was the Church, to save his life. Exod. 2. 15.
• 7. He served 40. years in a strange land. Exod. 2. 22. Acts 7. 29, 30.
• 8. God himself was incensed against him, for neglecting to Circumcise his Son. Exod. 4. 24.
• 9. He was sent to a cruell King, with a displeasing message. Exod. 5. •…•….
• 10. His own people, for whose good he was sent, murmured against him. Exod. 5. 21. and 6. 9.
• 11. His people whom he brought out of Egypt revolted from God and from him. Exod. 32. 1. &c.
• 12. His people in their streights were ready to stone him. G•…•…n. 17. 4.
• 13. Korah and sundry others made head against him. Numb. 16. 1. &c.
• 14. Hard charges were laid to his charge. Numb. 20. 8.
• 15. He was provoked to speak unadvisedly with his lips. Psal. 106. 33.
• 16. He was excluded out of Canaan.

By these, as by other Saints trialls, we see what Saints on earth are subject un∣to: answerably it becometh us to expect trialls; to prepare for them, patiently to bear them, and to be comforted under them.

§. 134. Of Moses his Gifts.

• 1. HE was learned in all the wisdom of the Egyptians. Acts 7. 22.
• 2. He was mighty in words and deeds. Acts 7. 22.
• 3. He was a man of great faith. This is here proved.
• 4. He had great zeal for Gods glory. Exod. 32. 32.
• 5. He was of great courage in Gods cause. v. 27.
• 6. He had great indignation against Idolaters. Exod. 32. 19.
• 7. He was of a meek spirit in his own cause. Numb. 12. 3.
• 8. Great was his love of his Brethren. Exod. 2. 12. and 32. 32.
• 9. He contemned the world. This is here at large proved.
• 10. Great was his patience in reference to wrongs done by men. Exod. 14. 13.
• 11. He was far from envy and ambition. Numb. 11. 29.
• 12. Great was his respect to his Father-in-Law. Exod. 18. 7.
• 13. He was willing to take and follow good advice. Exod. 18. 24.
• 14. He was very faithfull. Numb. 12. 7. Of the particulars of Moses faith∣fulness, See Chap. 3. v. 2. §. 39.
• 15. He put himself out to the uttermost for the peoples good. Exod. 18. 13.
• 16. He had care for the good of his posterity. Numb. 27. 16, 17.

The gifts and graces of Moses are for imitation; and that by all sorts of people in like places, as Servants, Children, Parents, Courtiers, Rich-men, Noble-men, Ministers, Magistrates, Princes, Exiles, and others.

§. 135. Of M•…•…ses his privileges.

• 1. GOd set a Stamp upon him in his infancy. Exod. 2. 2.
• 2. He was extraordinarily preserved. Exod. 2. 5.
• 3. He was advanced to high honour. Exod. 2. 10.
• 4. He was made a deliverer of Gods people. Exod. 3. 10.
• 5. He was made a Ruler and Governour of Gods people. Exod. 18. 13.
• 6. God maintained his Authority against gainsayers. Numb. 16. 28.
• 7. He was an extraordinary Prophet; none like him. Deut. 34. 10.
• 8. He was the first and largest Pen-man of Sacred Scripture, he declared the state of the world and Church for the space of 2750. years, Numb. 21. 18. All the sacred Rites whereby God of old was worshipped, were delivered by him.
• ...

• 9. God spake to him face to face, mouth to mouth; so familiarly as to no o∣t•…•…er Prophet. Numb. 12. 8. Exod. 33. 23.
• 10. He was more mighty in miracles than any before Christ. Acts 7. 36.
• 11. His prayer was powerfull with God. Exod. 32. 10. Ier. 15. 1.
• 12. Twice he tasted 40. dayes and 40. nights together. Deut. 9. 18.
• 13. He was thrice 40. years preserved: 40. in Pharaoh's court. Acts 7. 23. 40. 〈◊〉〈◊〉 M•…•…dian, a strange land, Acts 7. 30. and 40. in the wilderness.
• 14. O•…•…d age did not dim his sight, not abate his natural force▪ Deut. 34. 7.
• 15 He was buried by God himself. Deu•…•…. 34. 6. The like is not noted of any other.
• 16. His memorial was very pretious in the Church of God, a•…•…d still remains.
• 17. He was a special type of Christ; and that in these respects.* 1.506
  • 1. As Moses had Gods stamp at his birth: so an extraordinary Star in hea∣ven manifested Christ to be of special use for Gods Church.
  • 2. As Moses life was sought, so soon as he was born, by Pharaoh: so Christs by Herod.
  • 3. As Moses was saved in Pharaoh's Court: so was Christ in the land of Egypt.
  • 4. Both Moses and Christ were born in the lowest ebb of the Church.
  • 5. As Moses his face did shine, when he had been upon the Mount: so Christs. Matth. 17. 2.
  • 6. As Moses was a deliverer of Gods people: so Christ.
  • 7. As Moses was a Prince, to govern; a Priest, to offer Sacrifice; and a Prophet, to instruct: so Christ.
  • 8. As the Law was given by Moses: so grace and truth came by Iesus Christ. John 1. 17.
  • 9. Moses was a Mediator, Gal. 3. 19. So Christ, 1 Tim. 2. 5.
  • 10. Moses was grieved at the sins of people, Exod. 32. 19. So Christ, M•…•…rk. 3. 5.
  • 11. As Moses was punished for the people, Deut. 1. 37. So Christ suffe∣red for them.

The foresaid privileges do enform us in the providence and bounty of God.

§. 136. Of refusing of honour.

THE first effect whereby Moses his faith is evidenced, was his refusing of ho∣•…•…. The word which we translate a 1.507 re•…•…used, is opposed to confessing, or ac∣•…•… •…•…edging a thing. And we commonly translate it, denied, as it is said of Iohn the 〈◊〉〈◊〉, •…•…e confessed, and denied not. Joh. 1. 20. This refusing is not here to be taken 〈◊〉〈◊〉 plain or apparent expression of his minde by word of mouth; but rather 〈◊〉〈◊〉 behaviour, whereby it might easily be inferred, that he refused the honours of 〈◊〉〈◊〉▪ •…•…or he went day after day out of the Court and conversed among the Chil∣•…•… of Israel which were in bondage, and at length clean left Court, Land, and all.

Ob•…•…ect. Moses was forced to leave Court and Kingdom for fear of his life. 〈◊〉〈◊〉. 2. 15.

A•…•…sw.

• 1. He voluntarily brought upon himself that occasion of flying out of* 1.508 〈◊〉〈◊〉, and that by defending one of his brethren against an Egyptian: had •…•…e pre∣•…•… his own honour before his respect to his poor brethren, he would never 〈◊〉〈◊〉 adventured to have killed an Egyptian in the quarrell of an Israelite.
• 2. When he heard that that fact was known, he made no means to obtein 〈◊〉〈◊〉 or pardon, which questionless he might have obteined, if he had con∣•…•… his relation and respect to the Israelites his brethren; but rather took the 〈◊〉〈◊〉 to free himself from that wicked course: Therefore this word, Refused, 〈◊〉〈◊〉 implieth a voluntary act, is used.

T•…•…at which by his carriage he so refused, was, to be called the son of Pharaohs 〈◊〉〈◊〉.

The word b 1.509 called, implieth a reputing or accounting one to be such and such i•…•… one, as when we think and account such an one to be rich, or honorable, or

learned, we use to say of him that he is a rich, or an honorable, or a learned man, and so call him.

Pharaoh here mentioned, was the King of Egypt; his daughter was a great Princess. It seemeth, that she had been married, and either had at this time an husband, or was a widow; but had no child of her own, and thereupon adopted Moses to be her child: which is implied in this phrase, He became her son. Exod. 2. 10.

If she had an husband, this might be done with his consent: if she were a wi∣dow, she did it of her own accord. Howsoever, hereby was Moses made a great man, and a great Heir; if not an Heir to the Crown, which was no small honour. If Pharaoh had no other Child, his Daughter was Heir to the Kingdom, and Mo∣ses her Heir.

This is here brought in as an effect of Moses his faith, whereby it is manifested,* 1.510 that Faith is of force to make believers sleight the highest honours on earth. Io∣seph was in Egypt advanced next to the King; and his children might by his means have attained great and honorable places: but he rather chose to have them incorporated into the society of Gods Saints, than to have the highest ho∣nours in Egypt: therefore he brought them to his Father to be blessed. Gen. 48. 1. Daniel refused honors offered unto him by a great Monarch. Dan. 5. 17.

• 1. Faith raiseth a mans mind and heart, above this world, and the honours thereof: it presents unto him heavenly honours.
• 2. Faith so cleareth the eye, in beholding the things of this world, as it makes a man discern them in their own proper colours, vain, transitory, full of vexation, and subject to many temptations: thus it makes a man to sleight them.

This sheweth that ambitious persons have very little faith, if they have any* 1.511 at all. How can yee believe, saith Christ, which receive (or affect) honor one of another? John 5. 44. Many that saw cause to believe on Christ, pro•…•…essed him not, because they loved the praise men. Iohn 12. 42, 43.

That this sin of ambition may be better discerned, I will endeavour distinctly to declare what it is.

Ambition is a corrupt puffing up of man above that which is mee•…•….* 1.512

• 1. It is a branch of the Corruption of Nature; for it was not in that intire estate wherein God at first made man after his own image, though he was then endowed with most excellent abilities. The first occasion thereof was this sugge∣stion of Sathan, Ye shall be as Gods, Gen. 3. 5.
• 2. The Scripture doth set it out in this phrase of puffing up▪ 1 Cor. 4. 18, 19. and 8. 1 Coloss. 2. 18. This Metaphor of puffing up doth fitly set out the nature of ambition, which is as a wind, nothing but a vapour, yet makes a man swell, as if there were abundance of solid flesh.
• 3. It puffeth up above that which is meet. For ambition hath no bounds; If it had, it were not ambition. The notation of the word implyeth a c 1.513 supe•…•…∣appearing: herein it differeth from sundry lawfull things, as
  • 1. From knowledge and acknowledgment of a mans gifts and place. 2 Cor. 12. 1.
  • 2. From preferment. Est. 6. 11, 12.
  • 3. From endeavour to excell. 1 Cor. 12. 31. and 14. 12.
  • 4. From seeking and accepting honour.

Quest. May honour be sought, and accepted?

Answ.

• 1. For accepting honour, being duely and deservedly conferred, no question may be made. The example of Ioseph, and Daniel and his three com∣panions, and Mordecai and Esther, give sufficient proof hereof.
• 2. About seeking honour is the greater doubt, because Christ seems to forbid* 1.514 it, Matth. 23. 8, &c. But Christ doth not there simply forbid all seeking of ho∣nor, but such a manner, as the Pharisees did, ambitiously, and vain-glori∣ously.

Due honour rightly sought, is, among those things which are honest, just, and of good report, (Phil. 4. 8.) and in that respect may be sought. He may seek to excell, so it be to the edifying of the Church. 1 Cor. 14. 12. Mordeca•…•… did wha•…•…

〈◊〉〈◊〉 for the advancement of Esther, Est. 2. 10, 11. and Esther procured 〈◊〉〈◊〉 advancements. Est. 8. 1, &c. Daniel also spake for the advance∣•…•… of his three companions. Dan. 2. 49.

• 1. Honour is an especial gift of God. Psal. 75. 6, 7. 1 Chro. 29. 12.
• 2. It is promised of God, as a blessing, and a recompence. 1 Sam. 2. 30. 〈◊〉〈◊〉. 21. 5. and 91. 15.
• 3. It is one of those rewards that wisdom setteth before such as seek her. 〈◊〉〈◊〉. 4. 8.
• 4. It is an especial means of doing good. Instance the good that Ioseph, Da∣•…•…, Da•…•…iel, Mordecai, and Esther did, by being advanced unto high ho∣•…•….

Quest. How then is it a fruit of faith to deny honour?

Answ.

• 1. As it is considered in it self, and one of the worlds al•…•…urements, it 〈◊〉〈◊〉 vanity.
• 2. Comparatively in reference to spiritual things, it is also vanity.
• 3. In reference to the good things which are hindered thereby, or the evills 〈◊〉〈◊〉 are thereby committed, it is worse than vanity: and on these grounds to 〈◊〉〈◊〉.

〈◊〉〈◊〉 therefore are to be observed about seeking, or accepting honour; for,* 1.515 〈◊〉〈◊〉 sought, it must be sought

• ...

  1. Not simply for it self; but for the good that may be effected thereby.

  〈◊〉〈◊〉 Philosopher granteth as much, upon this reason, that the means which* 1.516 〈◊〉〈◊〉 •…•…o good, should be made the end to which it tends.

• 2. Not preposterously, before the things which may make us worthy of ho∣•…•…, and enable •…•…s to do good by that honour whereto we attain. The Heathen 〈◊〉〈◊〉 dedicated a Temple to Honour, made the entrance thereinto by Vertue. Ho∣•…•… is made the fruit of righteousnes. Prov. 21. 21. Honour is not seemly for a 〈◊〉〈◊〉. Pr•…•…v. 26. 1.
• 3. No•…•… immoderately in the manner of seeking it: so as disquietness of minde, 〈◊〉〈◊〉 care, and v•…•…xation of spirit arise thereabouts. We may not thus seek 〈◊〉〈◊〉 〈◊〉〈◊〉 •…•…ayment, Matth. 6. 25. Much less honor.
• 4. Not immeasurably, so as never to be satisfied. The Heathen condemned in 〈◊〉〈◊〉, that he was grieved there was no more worlds but one for him to 〈◊〉〈◊〉; such is the disposition of many, who heap offices, dignities, and livings 〈◊〉〈◊〉 •…•…pon another.
• 5. Not indirectly, by bribery, by undermining others, by any unjust, or un∣•…•… means. Simon Magus did this way fail in seeking an Apostolical honor. 〈◊〉〈◊〉 8. 18, 19.
• 6. Not ambitiously, to have a name among men. This was the fault of the 〈◊〉〈◊〉 and Pharisees, in all their undertakings. Matth. 6. 1, 2. &c.
• 7. Not mischievously, for any bad ends; as Iudas. John 12. 6. Thus Ha∣•…•… desired the Kings letters and ring. Est. 3. 9.
• ...〈◊〉〈◊〉 subordinatly to virtue, upon worth, moderately in the manner and mea∣•…•… duly in humility, and for good ends, honour may be sought and accepted; 〈◊〉〈◊〉 it must be refused, as Moses did, to whom we ought to be like minded, 〈◊〉〈◊〉 regarding the greatest honours that in this world can be afforded, so far 〈◊〉〈◊〉 as they may prove temptations and snares unto us, or keep us from better 〈◊〉〈◊〉. This is the ready way, to obtain greater and better honour from God. 〈◊〉〈◊〉. 16. 25. and 19. 29.

To leave honour, or any thing else in a good cause, is the more commendable,* 1.517 〈◊〉〈◊〉 be done as Moses here did, voluntarily: for so much doth the word * 1.518 〈◊〉〈◊〉 •…•…mply. His honour was not wrested from him; but he 〈◊〉〈◊〉 let i•…•… go. It 〈◊〉〈◊〉 be said of him, as was of the Governours of Israel, He offered himself •…•…il∣•…•… among the people. Judg. 5. 9. God would have the offerings for his Ta∣•…•…, of them who were of a willing heart, Ex. 35. 5. such were they that 〈◊〉〈◊〉 to the Temple. 1 Chro. 29. 9.

• 1. God loveth such, 2 Cor. 9. 7.
• 2. God accepteth such, though it be but little that they let go, 2 Cor. 8. 12.

• 1. They fail exceedingly, who think that that which is taken from them perforce, is acceptable to God. Unless their mind be willing to yield to the divine providence, there can be no commendation of what they let go, nor comfort therein. That which is done on necessity, is in it self no vertue; yet by a willing yielding to let go that which we cannot hold, a vertue may be made of necessity.
• 2. In losses, in castings down, in all alterations, it becommeth us to examin our inward disposition, and to observe whether we can willingly yield to Gods will, made known unto us by events; as Iob did when he said, The Lord giveth, and the Lord taketh away, Job: 1. 21.
• 3. Be exhorted to bring your wills to Gods: this is the way to have better things than what ye let go. Moses, that refused the honours of Egypt, had a greater honour amongst Gods people here on earth, besides his heavenly recompence. And The Lord blessed the latter end of Job, more than his be∣ginning, Job 42. 12. But on the other side, God is oft provoked to take away more from them, who are unwilling to let go what God intends to take away.

Of mens willingness to do their duty, See Chap. 13. v. 18. §. 156. Of Christs willingness in his undertakings, See Chap. 9. v. 14. §. 79.

§. 137. Of Moses Choosing the better.

Heb. 11. 25.

Choosing rather to suffer affliction with the people of God, than to enjoy the plea∣sure of sin for a season.

A Second instance of Moses contempt of the world, was, his light esteem of pleasure. This is set out comparatively, whereby the high degree of his slighting pleasure is manifested; He so slighted it, as he chose affliction be∣fore it.

The word translated a 1.519 choosing, implyeth a voluntary act: and that upon due consideration. It is but twice more used in the New Testament, Once of Pauls choosing to be with Christ, Phil. 1. 22. Betwixt two things he did not wot what to choose: yet in regard of himself, he took it to be far better to be with Christ. The other is of Gods choosing men to salvation, 2 Thess. 2. 13.

Here the word it set down in a participle, choosing, to shew that it dependeth on the former, as a cause thereof. His choice of affliction was one cause of his re∣fusing honour.

This manner of setting down his suffering of affliction, by choosing to suffer, was noted in the latter end of the former §. about a willing doing or enduring what we do and endure: and it doth wonderfully commend his pious mind, and good respect to the people of God, that he chose to suffer affliction with them.

The conjunction or note of comparison added hereunto, b 1.520 rather, ampli∣fieth his contempt of Pleasure: for it importeth, that he so far despised pleasure, as he rather chose Affliction: not that affliction was as pleasure, delightsome, and joyous: and in those respects pleasing; for this Apostle granteth, that no affliction for the present seemeth to be joyous, Chap. 12. 11. but in that upon a due consi∣deration of the many ill consequences that might follow upon pleasures; and the many benefits and blessings that might be found among the people of God, he preferred to be in their case with them, than to remain in Egypt with the frui∣tion of pleasures.

This manifested his wisdom in choosing that which was indeed the more ex∣cellent.

§. 138. Of suffering affliction with Gods people.

THis phrase, to suffer affliction with, is the interpretation of a 1.521 one Greek word. It is a double compound. The first compound is of a verb that signi∣•…•… b 1.522 to have, or to handle and deal; and a noun that signifieth c 1.523 evill. Both j•…•…yned, signify d 1.524 to be ill, or to handle hardly. The passive (of which voyce 〈◊〉〈◊〉 word here used is) signifieth e 1.525 to be ill handled. Our English translate it 〈◊〉〈◊〉, v. 37. and suffering adversity, Chap. 13. v. 3.

The double compound is with a preposition that signifieth f 1.526 WITH, so as it 〈◊〉〈◊〉 a joynt suffering together with others; or a participation with others 〈◊〉〈◊〉; or being a companion with them in their sufferings. This the Apostle 〈◊〉〈◊〉 in these Hebrews: whereof see more Chap. 10. v. 33. §. 126.

The persons with whom Moses chose to suffer affliction, are here said to be g 1.527 the people of God. Of the notation of the Greek word translated people, and of 〈◊〉〈◊〉 respects wherein they are stiled, people of God, see Chap. 4. v. 9. §. 57. They 〈◊〉〈◊〉 the Children of Israel, mentioned v. 22. §. 121. These are called, the people of God, because God had chosen them to be a peculiar people to himself. Exod. 13. 5. And at this time, and for many ages after, they were the only Church of God, the onely people that professed the Name of the true God.

This is here added, to shew an especial reason why Moses was so willing to 〈◊〉〈◊〉 with them: not so much, because they were of his stock and alliance, and 〈◊〉〈◊〉 kindred; as because they were Gods people.

It is here taken for granted, that Gods people, even they who are Saints, may* 1.528 〈◊〉〈◊〉 under afflictions. Hereof see more in The Saints Sacrifice, on Psal. 116. 3. •…•…. 16.

The Prophets choosing to suffer affliction with them, giveth proof, that affli∣ction* 1.529 keep not believers from communion one with another. This was the 〈◊〉〈◊〉 of the Prophets associating himself with the Israelites, that they were the people of God: and this was the ground why these Hebrews became companions 〈◊〉〈◊〉 them that suffered, because they were Believers, and so the people of God. This also was the reason why Ioseph, though he foresaw the oppressions of the Children of Israel in Egypt, yet would have his sons incorporated into that com∣•…•…. This moved Esther to adventure her life, because it was in the case of 〈◊〉〈◊〉 people, Est. 4. 16.

True believers well discern betwixt outward crosses (which only touch the bo∣dy, and extend only to the time of this life,) and the privileges that appertain 〈◊〉〈◊〉 the communion of Saints, which are spiritual, tending to the good of the soul, 〈◊〉〈◊〉 eternal felicity thereof. Therfore, as the soul is more excellent than the body, 〈◊〉〈◊〉 than earth, the glory of the world to come than the misery of this world; 〈◊〉〈◊〉 they prefer that estate where the soul is quickned, nourished, decked with grace, 〈◊〉〈◊〉 prepared for glory, though the body be afflicted, before freedom from that affli∣ction, and before the loss of the foresaid privileges.

Great therefore is their folly, who either on the one side associate themselves with Idolaters, Hereticks, or any other wicked persons; because they are, as they 〈◊〉〈◊〉, honored with popular applause, honor, promotion, wealth, or liberty to do what they list; or, on the other side, shrink from the society of Saints, for fear of •…•…eproach, or hindering their profit or preferment, or of restraint of their liber∣ty, or of any such like thing. If such would well weigh the advantage of good 〈◊〉〈◊〉, or the damage of ill company, they would soon discern their folly in 〈◊〉〈◊〉 saking the one, and seeking after the other.

I will therefore endeavour to set down the heads of each of these.

Advantages of society with Gods people, are such as these.* 1.530

• 1. Means of daily edification, 1 Thess. 5. 11.
• 2. Encouragement in good courses, Neh. 2. 18.
• 3. Participation of mutual prayers, Iam. 5. 16.
• 4. Benefit by the gifts of one another, Prov. 13. 20. Isa. 50. 4.
• 5. Divine blessings, 2 Kings 3. 14. Gen. 39. 5.
• ...

• 6. Avoiding judgments. Gen. 18. 26 &c.

Damages upon associating with wicked ones, are such as these.* 1.531

• 1. Infection with evill. He that toucheth pitch must needs be defiled. Genes. 42. 16.
• 2. Discouragement from an holy profession. Iohn 18. 18.
• 3. Hinderance in duties. David thought, that if he were among the wicked, he could not keep the Commandements of God. Psal. 119. 115.
• 4. A patronizing and imboldning the wicked, amo•…•…g whom we are, in their wicked courses. 2 Chro. 19. 2.
• 5. Offending and grieving the upright. 1. Cor. 8. 10.
• 6. 〈◊〉〈◊〉 on our own pates judgments, due to the wicked. Rev. 18. 4.

Let us therefore set before us the pattern of Moses, in this particular that is here noted; and in truth say as the Psalmist did, I am a companion of all th•…•…m that fear thee: and of them that keep thy Precepts. Psal. 119. 63. For this end

• 1. Enquire after Gods people.
• 2. Associate thy self with them.
• 3. Frequent their Assemblies.
• 4. Set thy heart upon them.
• 5. Take all occasions of testifying thy love to them.
• 6. Pass by all discouragements, yea though they be great afflictions

§. 139. Of pleasures occasioning sin.

THE reddition or other part of the comparison is in these words, than to enjoy, &c.

This word a 1.532 than, is the note of the second part of a comparison: and it shews, that that which followeth, is meaner and less to be regarded than that which was before mentioned.

The thing disrespected, yea, even contemned by Moses, is thus expressed, to enjoy the pleasurs of sin for a season. The first words, to enjoy the pleasures, are in Greek only thus, b 1.533 to have fruition. The word translated, to enjoy, is a substantive; but it is translated by a verb, to enjoy, 1 Tim. 6. 17. The noun is derived from a verb that signifieth c 1.534 to enjoy. It is taken for using or enjoying a thing with delight or pleasure: and another noun from the same root signi∣fieth d 1.535 delight, and e 1.536 two adjectives likewise from the same root signifie ap∣pertaining to pleasure, or given to pleasure. The Apostle therefore hath used a word fit to his purpose, and it is in our English fitly translated, to enjoy the pleasures.

This word f 1.537 sin, is here added by the Apostle, to shew what kind of plea∣sure he intended, even such as occasioned, and produced sin; and also to intimate, that the delight•…•… and pleasures whereunto worldly men give themselves, are tain∣ted with sin; they who follow worldly pleasures, can as hardly be freed from sin, as they who handle pitch or tarr, be freed from besmearing their hands. In a like respect riches are called Mammon of unrighteousnes, (Luk 16. 9.) because ordinarily they occasion much unrighteousnes.

Sin may be well attributed to the pleasures here intended, because they were about such things, as are used and practised in the Court of an Heathen King, a∣mong Heathen people, such as feared not God. It was like the Court where A∣braham was, Gen. 20. 11.

The Apostle doth hereby give us to understand that worldly pleasures are occa∣sions of sin. They brought Esau to sell his birthright, Gen. 25. 27, &c. It is made one cause of Babels sins, that she was given to pleasure, Isa. 47. 8. And a cause of Dives neglecting his soul, Luk 16. 25. and of the unrighteousness of them that followed Antichrist, they had pleasure in unrighteousness, 2 Tim. 2▪ 12.

Pleasures are so delight some to the corrupt heart of man, as they draw him from such means, as might restrain him from sin. They draw him from diligence in his lawfull calling, whereupon the wise man saith, That he that loveth pleasure shall* 1.538 be a poor man, Prov. 21. 17. Implying, that he neglecteth the means of thriving;

〈◊〉〈◊〉, pleasures use to withdraw mens hearts from God: they are lovers of pleasure, 〈◊〉〈◊〉 than lovers of God. 2 Tim. 3. 4.* 1.539

This title, pleasures of sin, plainly demonstrateth the folly and absurdity of the 〈◊〉〈◊〉 opinion, That pleasure is a mans chiefest good. Many of the Heathen 〈◊〉〈◊〉 have discovered the senselesnes of that opinion; and manifested it the a conceit more beseeming sensual beasts, than reasonable men.

Let us take heed of giving our selves to pleasures. They are Sathans baits to al∣•…•… us; his snares to hold us fast; his hooks to pull us down to destruction.

Quest. Are all pleasures and delights unlawfull?* 1.540

Answ. No, not all; for many are warranted unto us by Sacred Scriptures, as

• 1. Shooting in the bow, 2 Sam. 1. 18.
• 2. Flinging, and slinging stones, Iudg. 20. 16. 1 Chro. 12. 2.
• 3. Hunting. Gen. 27. 3.
• 4. Musick, and that Vocal, Eccl. 2. 8. and Instrumental, 1 Sam. 16. 23. 2 King. 3. 15.
• 5. Feasting, Neh. 8. 10.
• 6. Anointing one self, 2 Sam. 12. 20.
• 7. Putting out riddles, Iudg. 14. 12.
• 8. Dancing, 2 Sam. 6. 16.* 1.541

Both body and mind, while we live in this frail flesh, are prone to dulness and 〈◊〉〈◊〉: but lawfull and delightfull pleasures are a means to quicken them. This 〈◊〉〈◊〉 was one end why Elisha called for a minstrell, 2 King. 3. 15.

They may be also occasions of taking notice of the divine bounty, in affording 〈◊〉〈◊〉 us, not only for necessity, but also delight.

But because sin useth so much to cleave unto pleasures, as it doth, it will not be 〈◊〉〈◊〉 to set down some cautions about using pleasures. These shall have respect to the Matter, Mind, Maner, Time, Conscience of others, Gods presence, 〈◊〉〈◊〉 better things.* 1.542

• 1. The pleasures which we use, in the matter of them must lawfull: else do we what we can, it will be pleasure of sin. An unlawfull thing cannot be used without sin. The lawfulness hath a double relation,
  • 1. To Gods Law.
  • 2. To such human Lawes as we live under. We must not take pleasure in the things that are against either of those.
• 2. He that useth pleasures, must in his own mind and conscience be perswa∣ded of the lawfulness thereof, Rom. 14. 11, 22.
• 3. In regard of the manner, pleasures must be moderatly, and sparingly used: no•…•… too much time must be spent, nor too much paines taken about them. They must be as sawce, not as meat; a little to sharpen, not much to glut the appetite. To sit down to eat and drink, and to rise up to play, is a fault, Exod. 32. 6. We have too little time for necessary duties; were it not for necessity, in regard of our heavy bodies, and dull spirits, all pleasures might be spared. To take overmuch paines in pleasures crosseth the main end thereof: which is, not to weary and weaken, but to refresh, and strengthen body and spirit.
• 4. In regard of the time, pleasures must be seasonably used, when we are not tied to a bounden duty. Therefore they are not to be used on the Lords∣days, nor too early in the morning, or too late in the evening, lest they hin∣der our morning and evening sacrifice: Nor yet on dayes of humiliation; nor when the main duties of our calling are to be performed; especially when those duties tend to others good, as the duty of Magistrates, Mini∣nisters, Lawyers, Physicians and others.
• 5. In using pleasures, respect must be had to the Conscience of others, that we offend not them, especially if they be our superiours, and have authority over us, and wise men, and pious. The Apostle, in matters indifferent, would have us tender of other mens Consciences, Rom▪ 14. 15. 1 Cor. 10. 29.
• 6. Especially respect must be had to God, in whose presence we are at all times; and who seeth us in all our actions, Prov. 15. 3. Pleasures therefore

• ought so to be used, as therein we may approve our selves unto God. We must so use them, as we may in faith call upon God for a sanctified use; and give him thanks for indulging such a liberty unto us: we must use them in an holy fear, not breaking out into passion; nor using any indirect cours•…•… but with an humble submission to that end, which, by the divine provi∣dence, shall fall out: especially in trying masteries.
• 7. They must not be preferred before better things. Hereof we have a great instance in Moses: he discerned afflictions with Gods people, to be better than pleasures in Pharaohs Court; therefore he chose affliction before plea∣sures.

§. 140. Of pleasures being Temporary.

TO discover mens vanity, in doting upon pleasures, the Apostle addeth this Epithite unto them, a 1.543 for a season, or Temporary; for it is but one word in Greek, and translated, Temporal, and opposed to Eternal, 2 Cor. 4. 18▪ It is applyed to the corn sown in stony ground, which continueth but a while, Matth. 13. 21. Mark. 4. 17. Worldly pleasures therefore are but momentary. The wise man compareth the laughter of fools, to the crackling of thorns under a pot, Eccl. 7. 6. Instance that delight, which the fool took in his abundance, he thought he should enjoy them many years, but he did not enjoy them one night. Luk. 12. 20. The Wise man by experience found them to be vanitie, Eccl. 2. 1.

They must needs be Temporary, because they are,

• 1. Of this world, which passeth away. 1 Iohn 2. 16, 17. 1 Cor. 7. 31.
• 2. They are only for the time of this life. But this life is transitory; it is as a Flower, a Vapor, a Shadow, a Bubble, a Thought. Those and other like re∣semblances, are fit both in regard of the uncertainty of life; it may on a sud∣den vanish, as soon as the foresaid resemblances; and also in reference to Eternity. Thus all resemblances come short in setting out mans life.
• 3. They continue not all the time of this life. There are many occasions of interrupting them; as sundry sorts of sicknesses, other casualties, inward perplexities of soul, oppressions of men, manifold losses, and other crosses. It oft falleth out, that even in laughter the heart is sorrowfull. Prov. 14. 13. Instance Belshazzar. D•…•…n. 5. 5.

This surely is a great aggravation of their folly, who pursue pleasures with the uttermost of their power; and though they may in words detest the foresaid opini∣on of Epicures, about placing happiness in Pleasures; yet by their deeds they give too great approbation thereunto. I may apply to pleasures, that which the Wise man saith of riches, [Prov. 23. 5.] They who give themselves most thereunto, find a sting in the tail of them. Let such note that answer that was given, Luk. 16. 23.

The foresaid Epithites of Sinfull and Temporary, should move us to seek after other pleasures, which are neither sinfull, nor temporary: but both lawfull and eternal. As Christ saith of meat, I may say of pleasure, Labour for that which endureth to eternal life. John 6. 27.

§. 141. Of Believers esteem of what they choose.

Hebr. 11. 26.

Esteeming the reproach of Christ, greater riches than the treasures in Egypt: For he had respect unto the recompence of the reward.

A Third instance of Moses contempt of the world is about riches. This as the former is set down comparatively, to shew how far he went in contempt of wealth.

The first word, translated a 1.544 esteeming, setteth out his opinion, and judg∣ment. Of the meaning of the word, See v. 11. §. 56. There it is translated, jud∣ged; It is used to set out the Apostles opinion and judgment of other things

compared to Christ, Phil. 3. 7, 8. It implieth, that Moses did not rashly what is* 1.545 here mentioned, but on mature consideration, and good judgment.

The word is here set down in the participle, esteeming, to shew that it is ad∣ded to the former, as a like reason to that. He refused the honour of Egypt, be∣cause he preferred the Communion of Saints before it, v. 25. Here he is content •…•…o suffer affliction with Gods people, because he esteemed the reproach of Christ, 〈◊〉〈◊〉 riches than the Treasures in Egypt.

This giveth instance, that a Believer doth what he doth upon good ground. •…•…ers profession is an evident proof hereof, Iohn 6. 68, 69.

For believers have both the word, as a light to shew unto them what is most excellent; and also the Spirit to enlighten their understandings, and make them •…•…ceive what is to be esteemed, and withall to perswade them, to esteem that which is worthy of esteem.

Take notice of this evidence of Faith.

§. 142. Of enduring the reproach of Christ.

THat which Moses esteemed so highly, as to prefer it before treasures, is here stiled, a 1.546 reproach.

Reproach is taken two wayes.

• 1. For that disgrace which a man justly brings upon himself, by his ill beha∣•…•…,* 1.547 and so is a just punishment. This is intended by the Apostle, where he •…•…weth, that a Bishop must have a good report, lest he fall into reproach, 1 Tim. 3. 7.
• 2▪ For that disgrace which is unjustly cast upon one, for doing his duty, or 〈◊〉〈◊〉 that which is good. Thus it is taken, Chap. 10. v. 33. §. 124. In this sense reproach may be, and hath been, cast upon God himself, and upon Christ Jesus, Rom. 15. 3. In this sense it is here taken: and taken as a kinde of persecution; 〈◊〉〈◊〉 so is reproach, as hath been shewed, Chap. 10. v. 33. §. 124.

To prove that this kind of reproach is here meant, it is stiled, the reproach of Christ: even that reproach which for Christs sake was cast upon him.

Quest. Christ was not then exibited; how could then the reproach of Christ* 1.548 f•…•…ll upon Moses?

Answ.

• 1. Christ was promised anon after mans fall, to Adam and his poste∣•…•…, Gen. 3. 15. On that ground he was known, and believed on.
• 2. Christ was many wayes typified before he was exhibited: and thereby the faith of Gods people was confirmed on him.
• 3. By Christ may be meant his mystical body, which compriseth under it the whole number of the elect, which were given to Christ by Gods eternal Coun-cell, Eph. 1. 4. Thus is this title Christ used, Gal. 3. 16. 1 Cor. 12. 12. In this respect, reproach of Christ, signifieth the reproach of the Church of God: so as Moses was reproached for joyning himself with the people of God. Hereof, see 〈◊〉〈◊〉, Chap. 13. v. 13. §. 135.* 1.549

By the way, we may here observe, that Christ was of old made known to be∣•…•…: and that he was acknowledged, and believed in, before he was made ma∣•…•…fest in the flesh. It hath been shewed, that he was comprised under the great promises made to Abraham, Chap. 6. v. 13. §. 95. and that he was typified before he was exhibited, Chap. 7. v. 3. §. 25. And that he is ever the same, Chap. 7. v. 24. §. 98. and Chap. 13. v. 8. §. 112.

§. 143. Of Reproaches preferred before Riches.

TO amplify the high esteem which Moses had of the reproach of Christ, it is said to be greater riches than the treasures of Egypt. Every word in this com∣•…•…son carrieth emphasis.

• 1. a 1.550 Riches use to be in high esteem among men; that which they use most of all to desire; and for which they do most bend their studies, and bestow their •…•…ines. Riches are the main end that most men aim at, in getting offices, in

• managing Trades, and in following their several callings, of what kinde soever they be. Such, even of such price did Moses account the aforesaid reproach of Christ.
• 2. This comparative b 1.551 greater, doth further amplify the point: for it hath reference to treasures. The riches here mentioned were not small riches, as the riches of one Trades-man may be greater than another, and yet those greater •…•…∣ches not very great: but the riches which are meant, were greater than treasures, that is, more worth, more highly to be prised.
• 3. c 1.552 Treasures imply abundance of precious things. A treasure is an heap, or store of many things. It is derived from a verb that signifieth to heap up, or as we speak, to treasure up, Matth. 6. 19, 20. Things treasured up, use not to be mean, common, and ordinary; but choyce and precious; of great worth, and high account; as Silver, Gold, Pearls, Jewells, and all sorts of precious stones: even before these did Moses prefer the foresaid reproach.
• 4. The place of these treasures, d 1.553 in Egypt, is specified.
  • 1. Because at that time Egypt was one of the richest Nations of the world, where the greatest sto•…•…e of the choysest Treasures were to be found.
  • 2. Because Moses was then of such esteem in Egypt, as he might have had the choysest of the treasures thereof: yet he chose reproaches of Christ be∣fore these treasures.

Here then we have an instance, that reproaches of Christ are precious to be∣lievers.* 1.554 I may apply thereunto the words of the Psalmist, They are better th•…•…n thousands of gold or silver, Psal. 119. 72. Yea they are sweeter than hony, and the hony comb. This is evident by Matthew, Zaccheus, and other rich mens leaving their wealth to follow Christ, or to associate themselves with the Church of Christ, Matth. 9. 9. Luke 19. 6, &c. Acts 4. 34.

Such reproaches procure an exceeding recompence of reward, Matth, 5. 11, 12. and 19. 29. By this reason were the Hebrews moved to endure reproach, Chap. 10. 34. He that knowes of what worth or Diamond, Pearl, or Jewel is, will have it in high esteem, and endure much for it.

It is therefore a point of singular wisdom, to acquaint our selves with the be∣nefit and advantage that reproach for Christs sake doth bring; that we may the more patiently, contentedly, and joyfully endure the same.

This direction is the rather to be observed, because by nature we are of a Swi∣nish disposition, to trample precious things under our feet. Most men are like the Cock in the Fable, which preferr'd a Barly corn before a Pearl. Ignorance of the worth of reproach for the Gospell, is that which doth much disquiet the spi∣rits of many, by reason of that reproach, and discourageth them from making open profession thereof. Only let us take heed, that we do not by any undue courses bring just reproach upon our selves.

§. 144. Of Believers discerning betwixt things that differ.

MOses, preferring one thing before another, namely Christ, though accom∣panied with reproach, before all earthly pleasures, giveth proof, that be∣lievers well discern betwixt things that differ. Thus Abraham discerned the dif∣ference betwixt following Gods call, and abiding in his own Country, Ge•…•…. 12. 1. So Ioseph discerned the difference betwixt that which God required, and his Mistress. This might be exemplified in many others, as Psal. 84. 10. Dan. 3. 17, 18. Luk 10. 42. Acts 4. 19.

The proper object of faith is Gods Word: the true believer maketh that his Counseller, his Judge, his Guide, his Instructor; it is to him all in all. Now Gods Word layeth down the true difference betwixt things: nothing else so tru∣ly. Well therefore is it called the Word of Truth, Iam. 1. 18. This word hath also a vertue in it, to enlighten the eyes of those that exercise themselves therein, Psal. 119. 105.* 1.555

By this we may discern the reason of the different opinions of Believers and Worldlings. They judge by faith: these by sense. They discern all things as

they are cleared up unto them by the light of Gods word: but these behold all things thorough the coloured glass of corrupt reason; yea, which is worse, of car∣•…•… sense. No marvell therefore, that their opinions are so contrary as they are: 〈◊〉〈◊〉 highly esteeming what the other basely accounteth of. Thus they wonder 〈◊〉〈◊〉 at another, but let the world judge as it list.

Let us lab•…•…ur for Faith, and that rightly grounded on Gods Word, that by i•…•… 〈◊〉〈◊〉 may understand and choo•…•…e the things that are indeed most excellent.

§. 145. Of the recompence of reward.

AN especial motive whereby Moses was induced to prefer the Society of Gods people, and Christ himself, though accompanied with affl•…•…ction and 〈◊〉〈◊〉, is thus expressed, For he had respect unto the recompence of reward. This causal a 1.556 for, apparently noteth out a reason, or motive, of that which 〈◊〉〈◊〉 before.

This phrase, b 1.557 the recompence of reward, is the interpretation of one Greek 〈◊〉〈◊〉; whereof, see Chap. 3. v. 2. §. 16. According to the notation of the word 〈◊〉〈◊〉 signisieth a reward, whereby one is recompenced. This recompence 〈◊〉〈◊〉, being applyed to man, in reference to God who gives it (as is 〈◊〉〈◊〉, v. 6. §. 23.) doth not impert any desert on mans part: but abundant 〈◊〉〈◊〉 on Gods part, who will not suffer any thing to be done or endured for 〈◊〉〈◊〉, without recompence.

That •…•…eward may stand with free grace, is shewed, Chap. 8. v. 8. §. 43.

Quest. What may be the reward here intended?* 1.558

Answ. It is not here distinctly set down: but by the inference of the reward 〈◊〉〈◊〉 that which went before, as the occasion of the reward, it may be colle∣•…•… in general, that it was higher honour, better pleasure, more precious trea∣•…•… than could be had in Egypt.

More particularly, the recompence might be both in the Militant Church on 〈◊〉〈◊〉, and also in the Triumphant Church in Heaven.

In the Militant Church, he was the chief Governor; and he had much delight 〈◊〉〈◊〉 the manifestation of Gods glory to him, and much pleasure in the assurance of Gods favour, and the precious treasures of the graces of Gods Spirit.

In the Triumphant Church, there are honors, pleasures, and treasures 〈◊〉〈◊〉, unconceivable.

By this it appears, that there is a reward for the faithfull.

Of the reward of good works, see Chap. 6. v. 9. §. 57.

Of the reward of patience, see Chap. 6. v. 12. §. 88.

Of the reward of suffering, see Chap. 10. v. 34. §. 130, 132.

§. 146. Of a Believers respect to reward.

BY the aforesaid reward Moses was the more encouraged, because his eye was still upon it. That is implyed under this phrase, a 1.559 he had respect.

The Greek word is a compound, and properly signifieth to look from one 〈◊〉〈◊〉 to another.

Of the b 1.560 simple verb, which signifieth, to see, we have spoken, on Chap. 2. 1. 9. §. 72. And there shewed how it is sometimes properly used, for seeing with 〈◊〉〈◊〉 eye of the body: and sometimes metaphorically, for seeing with the eye of the soul. This c 1.561 compound is here to be taken Metaphorically for the sight of the soul.

Thus d 1.562 a like word of the same signification is used in the next verse, and ap∣plyed to that which is invisible. To see him who is invisible, must needs be meant of a Metaph•…•…rical, and spiritual sight.

In setting down this sight, there are two prepositions, one signifieth e 1.563 from, with which this verb is compounded. The other signifieth f 1.564 to, and is joyned by way of reference unto the recompence of reward. These two prepositions, From, To, imply two terms of motion; One, from which one turneth; The other, to which

he turneth. It importeth a remooving of the eye from one object to an other. Hereby the mind of Moses is excellently set out; he turned his mind and heart from the honours, pleasures, and treasures of Egypt; and fixed them upon the honors, pleasures, and treasures of Gods Church here on earth, and of his Church above in heaven.

Thus was he moved to prefer these before those.

This act of Moses, in having respect to the recompence of reward, is here ap∣proved, and it demonstrateth that respect may be had to reward. See more hereof Chap. 6. v. 18. §. 149.

The inference of this act of Moses, as a reason of that which he did before,* 1.565 namely, that he suffered affliction with the people of God, and refused to be cal∣lad the Son of Pharaohs daughter, and esteemed the reproach of Christ greates riches than the treasures of Egypt, giveth proof, that respect to reward maketh a Believer deny any thing, or endure any thing; as those Hebrews suffered affli∣ctions, and took joyfully the spoiling of their goods, Hebr. 10. 33, 34.

They know that God can and will abundantly recompence all.

This sheweth one reason why so little is done and endured for Christ. Men do not look from that which is present, to that which is to come. They consider not the recompence of reward.

Let us therefore acquaint our selves therewith, and oft meditate thereon, and duely weigh who is the rewarder, and what is the reward, both for the greatness, and also for the continuance thereof: then shall we know that our light affli∣ction, which is but for a moment, worketh for us a far more exceeding and eternal weight of glory, 2 Cor. 4. 17. This is it, that will make us stedfast, unmoveable, always abounding in the work of the Lord, 1 Cor. 15. 58.

§. 147. Of Moses forsaking Egypt.

Hebr. 11. 27.

By faith he forsook Egypt, not fearing the wrath of the King: for he endured, as seeing him who is invisible.

ONe evidence of Moses Faith was his contempt of the world; manifested by refusing honour, v. 24. Pleasures, v. 25. and Treasures, v. 26.

Another evidence is here set down in this verse, which was an undaunted spirit, in not fearing the wrath of a King.

A proof of this evidence is premised in this phrase, He forsook Egypt. This is here made a fruit of faith. By faith he did it. As he refused honour, pleasure, and wealth by faith: so, by the same faith, he shewed himself to be of an invincible courage.

The word translated forsook, is the same that is used Chap. 4. v. 1. §. 7. and translated left. Thereof see more in that place.

Concerning his forsaking Egypt, the Scripture mentioneth two times, betwixt* 1.566 which fourty years passed (Act. 7. 30,)

One, when he fled into Midian, Exod. 2. 15.

The other, when he led the People of Israel out of Egypt into the wilderness, Exod. 12. 31, &c.

Interpreters differ about the time which should be here meant.

Both antient and modern Expositors apply it, to the former, namely his flying* 1.567 out of Egypt to Midian. Their reasons are these.

• 1. The order of setting down this point by the Apostle. For the other leaving of Egypt, was after the Passeover, v. 28, 29.
• 2. The emphasis of the word, forsook, which implieth, a flying from Egypt, as a banished man.
• 3. The other departure out of Egypt is set down by the Apostle in another place, v. 29. therefore it cannot be here intended.

Many of our later Expositors apply this to the latter forsaking of Egypt. Their reasons are these,

• 1. Moses then so forsook Egypt, as he never returned to it again.
• •…•…. Then was the Kings wrath most incensed against him.
• •…•…. Then he shewed greatest courage against the Kings wrath.

To take up this difference, I see no necessity to oppose one against the other.

• •…•…. At both times, great faith was manifested, yea and an undaunted spirit.
• •…•…. At both times he did forsake Egypt.
• •…•…. The wrath of the King was at both times incensed against him. For at first, 〈◊〉〈◊〉 to slay Moses, Exod. 2. 15.

At the second time, he charged Moses to see his face no more; threatning 〈◊〉〈◊〉, if he saw him again, Exod. 10. 29.

〈◊〉〈◊〉 At the first, it is said, that Moses sled from Pharaoh, Exod. 2. 15. 〈◊〉〈◊〉 cannot be accounted a matter of courage•…•…, but rather of prudence, that he 〈◊〉〈◊〉 used a means to avoid danger.

Answ. That prudence may stand with courage, Where Christ again and* 1.568 an sh•…•…reth up his disciples not to fear man, he adviseth them to sly from Ci∣•…•… City, when they are persecuted, Matth. 10. 23, 26. So as a wise avoi∣•…•… of danger, may stand with good courage. Christ himself did oft keep him∣•…•… danger, Luk. 4. 30. Iohn 8. 59.

〈◊〉〈◊〉 his courage appeared, that he maintained the cause of his Countrey∣•…•…, and slew an Egyptian in the quarrel, which he well knew could not but 〈◊〉〈◊〉 the King.

This evidence of faith, that Moses forsook Egypt, wherein he had such ho∣•…•…, and wealth, and freedom, as he enjoyed in Egypt, giveth proof, that faith 〈◊〉〈◊〉 put on a man to forsake any place. This made Abraham leave his native* 1.569 〈◊〉〈◊〉, v. 8. So did Ruth, Ruth. 1. 16. Faith assures a Christian of a better 〈◊〉〈◊〉 than that which is left in Gods cause. v. 16, 35.

Hereby we may discern a true faith, if being born and brought up in an Idola∣•…•… or prophane place, where honours, pleasures, and treasures may be enjoyed, 〈◊〉〈◊〉 conscience •…•…ake, we forsake that place, surely we have a good faith.

§. 148. Of not fearing the wrath of a King.

〈◊〉〈◊〉 a proof as was given of the faith of Moses Parents, that they were not a∣•…•… of the Kings Commaddement, is here given of the faith of Moses himself, 〈◊〉〈◊〉 〈◊〉〈◊〉 the wrath of the King. Here the point is set out with much emphasis: 〈◊〉〈◊〉.

• 1. Men use to be most feared, when their choler is stirred up, and wrath en∣•…•…; wrath makes men seek the greatest revenge: Yet Moses did not in such a 〈◊〉〈◊〉 fear.
• •…•…. The wrath of a King useth to be more feared than the wrath of other 〈◊〉〈◊〉: and that by reason of his supreme authority, and of his power, to work the 〈◊〉〈◊〉 mischief. The Kings wrath is as the roaring of a Lion, Prov. 19. 12. And 〈◊〉〈◊〉 of death, Prov. 16. 14.

Th•…•…s then the courage of Moses is amplified by a gradation,

• 1. He feared not man.
• 2. He feared not the greatest of men, a King.
• 3. He feared not that which most affrights men, the wrath of a King.

It was his faith in God that expelled this fear of man.

〈◊〉〈◊〉 greatest fears affright not believers; for what cause of greater fear could 〈◊〉〈◊〉 be, than the wrath of such a King as Pharaoh was? See more hereof, ver. 23. •…•…. 〈◊〉〈◊〉.

§. 149. Of a Believers remaining invincible.

TO shew that it was no blockish stupidity, nor obstinate impudence, that 〈◊〉〈◊〉 such a resolution in Moses, as not to fear the wrath of the King; the 〈◊〉〈◊〉 thereof is thus rendred, for he endured, as seeing him who is invisible.

The argument is taken from the difference betwixt God and man: for

this phrase, who is invisible, is a description of God.

The argument then may be thus framed,

He that can see him that is invisible, will not fear the wrath of a 〈◊〉〈◊〉 King.

But Moses saw him that was invisible.

Therefore he would not fear, &c.

In setting down this reason, There is another act of Moses thus expressed, a 1.570 He endured. This b 1.571 verb is derived from a c 1.572 noun which signifieth strength, power, courage; so as the word of this text, endured, implyeth, that Moses continued resolute and unmoveable; he was no whit daunted, but retained a•…•… invincible courage.

By this we see, that a true and sound faith makes the Believer invincible, so as* 1.573 no cause of human fear will daunt him. He that said, even in reference to God, Though he stay me, yet I will trust in him, had such an invincible spirit, I•…•…b 13. 15. So in reference to man, had Daniels three Companions, Dan. 3. 17. This is to the life expressed by him that said, In all these things we are more tha•…•… Conquerors through him that loved us. For I am perswaded, that neither death, nor life, nor Angells, &c. shall be able to separate us from the love of God, Rom. 8. 37. &c.

True faith never faileth, but retaineth a perpetual vigor: and thereupon it maketh men endure, and remain invincible,

Here behold the reason of mens fainting upon violent opposition, and of shrinking in their heads through continuance of such opposition. They either have not, or exercise not faith as they should. They acquaint not themselves with the grounds of faith, which are Gods properties, promises, and performances. If thou faint in the day of adversity, thy strength is small, Prov. •…•…4. 10. The day of adversity is the time to act faith; if then a man faint, when he should most manifest his faith, there may be just suspition of the truth, or at least of the vi∣gor of his faith.

§. 150. Of believers seeing God.

THE ground of Moses enduring as he did, is thus set down, as seeing him who is invisible.

Of the word translated, a 1.574 seeing, see Chap. 2. ver. 8. §. 68. and ver. 9. §. 72.

It is here set down in a participle of the present tense, to d•…•…clare a conti∣nued act.

This seeing must needs be meant of a spiritual sight by the eye of the soul, which is faith. For he whom he eyed is said to be invisible: but an invisible thing can∣not be seen with a corporal eye. That would imply contradiction. For that which may be discerned with a bodily eye, is visible. But visible and invisible are contradictory.

This particle, b 1.575 as, is premised, not by way of diminution, as if it were a •…•…∣ming to see, but rather by way of amplification. For,

• 1. This particle doth sometimes imply an identitie and realitie of a thing: and it is used to set forth the perspicuity, and clearness thereof; as where it is said, The glory AS of the onely begotten Son of God, John 1. 14.
• 2. It implyeth a kind of spiritual rapture; as if Moses had been rapt into the highest Heaven, and there be•…•…eld God himself incouraging him in what he did.

This act of Moses giveth an instance of the vertue of faith, which is, to set a man* 1.576 always before God. A true believer is like Enoch who walked with God, and that continually, as the emphasis of the Hebrew word implyeth, Gen. 5. 24. I have set the Lord always before me, saith a Believer, Psal. 16. 8. It was Abrahams speech, The Lord before whom I walk, Gen. 24. 40.

God is the proper object of faith: The object wherein it delights; the object on which it rests; The object from whom it expects every good thing; the ob∣ject to which it returns the glory of all.

Here behold the reason of a Believers courage. The world wonders at it▪ and

〈◊〉〈◊〉, for it seeth not him whom Believers see.

Gods presence is that which emboldneth Believers, as here Moses was em∣•…•… thereby. See more hereof Chap. 13. v. 6. §. 78.

§. 151. Of seeing him who is invisible.

〈◊〉〈◊〉 attribute, a 1.577 invisible, is derived from the former word, translated b 1.578 see∣•…•…; for a privative particle is joyned with it, so as it implyeth the contrary to 〈◊〉〈◊〉, even that which cannot be seen.

〈◊〉〈◊〉 Epithite is attributed to God, Col. 1. 15. 1. Tim. 1. 17. and that in a 〈◊〉〈◊〉 respect.

• 1. In regard of the Divine substance, which is spiritual. Every spirit is invisi∣•…•…,* 1.579 〈◊〉〈◊〉. 24. 39. Much more the purest Spirit of all.
• •…•…. In regard of a divine property, which is to be incomprehensible; in which 〈◊〉〈◊〉 Christ saith, No man hath seen God at any time, John 1. 18. And he is 〈◊〉〈◊〉, 〈◊〉〈◊〉 dwell in the light which no man can approach unto, 1 Tim. 6. 16.

• 1. This is a strong argument against all the conceits of Anthropomorphites,* 1.580 〈◊〉〈◊〉 〈◊〉〈◊〉 make God like unto man. See more of those, Chap. 1. v. 10. •…•…. 133.
• •…•…. It is as strong an argument against all representations of God. God him∣•…•…* 1.581 〈◊〉〈◊〉 presseth this Argument; Yee saw no manner of similitude on the day that 〈◊〉〈◊〉 〈◊〉〈◊〉 spake unto you, Deut. 4. 15.
• •…•…. It is also against all apprehensions in the mind, of God in the likeness of 〈◊〉〈◊〉 〈◊〉〈◊〉 object.
• 4 It shews, that we must conceive God as he is revealed in his word. He be∣•…•…* 1.582 〈◊〉〈◊〉, is an object, not for the eyes, but for the eares, not for the brain, but 〈◊〉〈◊〉 〈◊〉〈◊〉 heart. The mysterie of Unitie in Trinitie, and the divine properties duely 〈◊〉〈◊〉 in the mind, will raise up a great admiration, and an high esteem of 〈◊〉〈◊〉 and a due respect towards him.
• •…•…. This invisibility of God doth not keep him from seeing us. Though visible* 1.583 〈◊〉〈◊〉 cannot see things invisible; yet he that is invisible can and doth see them 〈◊〉〈◊〉 visible. The eyes of the Lord in every place behold the evill and the good, 〈◊〉〈◊〉. 15. 3. No obstacle hindereth the sight of him, who is invisible. How 〈◊〉〈◊〉 this stir us up, so to carry our selves in all places, and at all times, and •…•… all actions, as seen by him whom with our bodily eyes we see not? He that is 〈◊〉〈◊〉 seeth thee, when thou neither seest him, nor thinkest of him.

§. 152. Of Faith raising a man above Sense.

THis joyning together of things that seem to be contradictory, namely, seeing* 1.584 〈◊〉〈◊〉 invisible, in this phrase▪ seeing him who is invisible, giveth an evident 〈◊〉〈◊〉 of the Vigor of Faith, in raising a man above Sense.

On this ground, saith the Apostle, whom having not seen, yee love, in whom, 〈◊〉〈◊〉 now ye see him not, yet believing, ye rejoyce with joy unspeakable, 1 Pet. 1. •…•…. On this ground Christ himself pronounceth them blessed, who have not seen, 〈◊〉〈◊〉 yee have believed, Iohn 20. 29.

Gods Word is the proper object of Faith; what Gods Word revealeth, faith 〈◊〉〈◊〉.

• 1. Hereby we have a demonstration of the excellency of faith; It is of an in∣•…•…* 1.585 capacity. For they are infinit and incomprehensible mysteries which the 〈◊〉〈◊〉 revealeth; yet faith believeth them all. No grace is like unto it.
• 2. This sheweth the reason of Faiths Vigor in supporting against Sense. It* 1.586 〈◊〉〈◊〉 beyond things seen and Visible. God by many judgments seemes to be an∣•…•…▪ Faith seeth him pacified in Christ. We are here in this world subject to ma∣•…•…y visible miseries: Faith seeth a spiritual happiness in them, and a celestial felici∣•…•… following upon them. Our bodies putrifie in the grave; yet faith beholdeth a* 1.587 〈◊〉〈◊〉 of them.
• 3. Hereby learn how sure a ground the Martyrs had of suffering so much as

• they did, and that with constancy to the end. They saw, (as Christ did Heb. 1•…•… 2.) a joy that was set before them, which swallowed up the terror of all thing sensible.
• 4. Have we not good and great reason to do what we can, to get, keep, no•…•…∣fish, and strengthen faith?* 1.588

§. 153. Of Faiths working Obedience.

Heb. 11. 28.

Through faith he kept the Passeover, and the sprinkling of blood, lest he that de∣stroyed the first born, should touch them.

HEre is set down the third evidence of Moses Faith, (See §. 147. in the be∣ginning) which was his Obedience to Gods charge.

Though our English do somewhat alter the accustomed phrase, which is, by faith, and therein alter the elegant Anaphora, or beginning several proofs with the same phrase, thus, by Faith: yet the Greek is constant in holding the same word, without any variation. Such an alteration was noted in the beginning of vers. 11. But those two phrases, through Faith, and by Faith, intend one and the same thing.

The repeating of the word in the beginning, sheweth, that this is another, and* 1.589 a distinct evidence of Faith; and that taken in the same sense as it was before, for a true justifying Faith; which so apprehends Gods respect to man, as it makes man to take all occasions of testifying all due respect to God: which Moses here did in his faithfull observing of that which God had expresly enjoyned him.

The particular act of Moses obedience is thus expressed, He kept the Passe∣over.

The word of Obedience here used, signifieth, a 1.590 to make, as if it had been thus translated, b 1.591 He made the Passeover.

This word, Making, hath a double reference.

One, to the primary, institution whereby Moses delivered it as a divine Ordi∣nance to the people; he first made it known to the people; and in that respect may be said, to make it. In this sense, our former English translation, thus renders it, He ordained.

Obj. God, not Moses, was the ordainer of it.* 1.592

Answ. The Holy Ghost doth oft attribute divine works to the Ministers whom God is pleased to use about them, Iohn 7. 19. See more hereof Chap. 4. vers. 8. §. 48.

The other reference of this word, made, is to the observation and celebration of the Passeover: For Moses both observed it, in his own person, and also cau∣sed all the people to observe it. Thereupon our Translators thus render it, He kept.

Herein we have a pattern.

• 1. Of obedience: for Faith puts men on, to do what God enjoyneth. So did the Faith of Noah, v. 7. of Abraham, and of others. See v. 8. §. 37.
• 2. Of faithfulness in declaring Gods Ordinances to others, that they may ob∣serve them. See Chap. 3. v. 2. §. 32, 40.* 1.593

§. 154. Of the Passeover.

THat Object whereabout Moses testified his obedience, and manifested his Faith, is here stiled the a 1.594 Passeover. Some would have this Greek word from a verb that signifieth to b 1.595 suffer. That derivation might be fit enough, but that it is evident, that the Greek, as also the Latin, are taken from the He∣brew c 1.596 The Hebrew root signifieth, to passe over; thence a d 1.597 noun which sig∣fieth, a passing over. The e 1.598 Calde and Syriack do hold the same letters; but add thereunto another letter, which we pronounce A. In like manner both the f 1.599 Greek and the g 1.600 Latin retain a word of the like pronunciation, which is,

〈◊〉〈◊〉. Our English Passeover fitly setteth out the meaning of the name. The occasion of giving this name Passeover, to the Ordinance intended,* 1.601 〈◊〉〈◊〉.

• 1. In reference to the first time that it was observed, namely to be a signe 〈◊〉〈◊〉 them, and an assurance that the Destroyer which slew the first born in eve∣•…•… 〈◊〉〈◊〉 of the Egyptians would passe over the houses of the Israelites, and destroy 〈◊〉〈◊〉 in them, if they observed that which was enjoyned about this Passover. 〈◊〉〈◊〉. 12. 11, 12, 13.
• •…•…. In reference to after-times, to put people in mind of Gods passi•…•…g over, and 〈◊〉〈◊〉 the houses of the Children of Israel, when he smote the Egyptians. 〈◊〉〈◊〉. 12. 27, 28.

I find this word Passeover used in four distinct respects.

• 1. In reference to the whole feast, with all the rites and circumstances thereof.* 1.602 〈◊〉〈◊〉. 12. 11.
• •…•…. In reference to the Sacrifices that were offered up at that feast. Deut. 1•…•…. •…•….
• 3. In reference to the Lamb, that was then to be killed and eaten. In this 〈◊〉〈◊〉 it is said, they rosted the Passeover with fire (2 Chro. 35. 13.) that is the 〈◊〉〈◊〉 which was the Sacramental Element thereof.
• 4. In reference to the truth and substance of that type, which was Christ, of 〈◊〉〈◊〉 it is thus said, Christ our Passeover is sacrificed for us. 1 Cor. 5. 7,

The word Passeover is here taken in the first and largest sence, namely, for the* 1.603 〈◊〉〈◊〉 feast with all the rites of it. In this sence it may be thus described.

The Passeover was an ordinary Sacrament of the Iewes, wherein by eating a 〈◊〉〈◊〉 after the manner prescribed under a temporal deliverance, mans spiritual 〈◊〉〈◊〉 eternal deliverance was signified and sealed up unto them.

Ten distinct points are observable in this distinction.

• 1. It was a Sacrament; for the Lords Supper was substituted in the room 〈◊〉〈◊〉. Matth. 26. 19, 26. And it had like Rites to the Lords Supper, Luke 22. 1•…•…, 16, 17. And the same substance was sealed up by both, namely Christ. 〈◊〉〈◊〉. 5. 7.
• •…•…. It was a Sacrament of the Iewes, to distinguish it from the Sacraments of Christians. The Sacraments of the Iewes were types of things to come; but the Sacraments of Christians are memorials of things to come.
• 3. It was one of their ordinary Sacraments, to distinguish it from their ex∣ordinary Sacraments, which were but for the time of their abode in the wilder∣•…•…. Of the several kinds of Sacraments, See Chap. 9. v. 20. §. 108.
• 4. It is said to be one of their ordinary Sacraments, to distinguish it from Cir∣•…•…, which was the other. Gen. 17. 9.
• 5. The outward element therein was a Lamb. Exod. 12. 3. For this creature 〈◊〉〈◊〉 fitly set out Christ the substance of that Sacrament. Therefore he is oft 〈◊〉〈◊〉 a Lamb. Iohn 1. 29. 1 Pet. 1. 19.
• 6. That Lamb was to be eaten, to shew their participation of Christ. Iohn 6. 53.
• ...

  7. That it was to be celebrated after the manner prescribed, is evident by this 〈◊〉〈◊〉 junction, Ye shall keep the Passeover in his appointed season, according to all the 〈◊〉〈◊〉 of it, &c. Numb. 9. 3. The distinct Rites are expresly set down, Exod. 12. •…•…. &c. They concerned either the preparation to the Passeover for the partaking thereof.

  Rites concerning the Preparation to the Passeover were these.

  • 1. A choice Lamb. v. 5.
  • 2. A keeping of that Lamb from the dam four daye•…•…. v. 6.
  • 3. Killing that Lamb. v. 6.
  • 4. Sprinckling the blood thereof. v. 7.
  • 5. Rosting it whole. v. 8, 9.

  Rites concerning the partaking of the Passeover were these.

  • 1. Eating the flesh of the Lamb, and that all of it. v. 8, 10.
  • 2. Eating it with unleavened bread and bitter herbs. v. 8.
  • ...

• ...
  • 3. It must be eaten with their loynes girded, their shooes on their feet, their staff in their hand, and that in hast, v. 11.
  • 4. It was to be eaten in one house, v. 46.
• 8. Those Rites were to be a sign and seal. v. 13.
• 9. The temporal deliverance thereby intended, was preservation of their first∣born from that destruction which fell upon the first-born of the Egyptians: and from the place and state of their bondage. v. 17, 27. Exod. 13. 3.
• 10. The spirituall deliverance typified hereby, was their deliverance from their bondage under sin and Sathan. 1 Cor. 5. 7. Iohn 1. 29.

§. 155. Of a Sacramental Union.

THis word Passeover, being here put for the Sacramental rites thereabout used, giveth instance, that in Sacraments the sign and thing signified are mutually put one for another.

• 1. Here the thing signified is put for the sign. In this sence Gods Covenant is said to be in the flesh of them that were Circumcised. Gen. 17. 13.
• 2. The sign is put for the thing signified, as the Rock for Christ, 1 Cor. 10. 4.
• 3. The property of the thing, for the property of the sign; as, Baptism is said to save us, 1 Pet. 3. 21.
• 4. The property of the sign, for the property of the thing: as washing, which is the property of outward Baptism, applyed to that which taketh away sin, Acts 22. 16.

The reason hereof is a Sacramental Union, betwixt the sign and thing signified. As an hypostatical union of the two Natures of Christ, gave occasion to attribute the properties of the one nature to the other, so doth a Sacramental union. By vertue of the hypostatical union, the Son of Man, even when he was on earth, was sa•…•…d to be in Heaven. John 3. 13. and on the other side, the Blood where∣with we were redeemed, is said to be the Blood of God. Acts 20, 28.

Hereby it appeareth, that the inference which Papists and Ubiquitaries make of Transubstantiation and Consubstantiation from this phrase, This is my Body, is unsound. See Chap. 9. v. 20. §. 107.

The Passeover being a like figure to the Lords Supper (which succeeded the Passeover, Matth. 26. 26.) I hold it meet distinctly to set down,

• 1. The agreement betwixt these two Sacraments.
• 2. The difference betwixt them.

They agree in these particulars following.

• 1. In the same Author; they are both of divine institution, Exod. 12. 1. 1 Cor. 11. 23.
• 2. In the general properties of a Sacrament. Both had their signs and things signified. Both had their Sacramental Rites. Both were annexed to a Co∣venant and to Promises, as Seals.
• 3. The particular thing signified of both, was Christ. 1 Cor. 5. 7. and 10. 16.
• 4. There was the same benefit of both; which was deliverance from death, and reconciliation with God.
• 5. Both had the same means of application, and participation of the benefit of them; which was Faith.
• 6. Both had the same ends: which were,
  • 1. To seal Gods promises.
  • 2. To testify our faith and obedience.
  • 3. To be a badge of our profession.
  • 4. To distinguish from such as were not Gods people.
  • 5. To maintain love.

The differences betwixt the Passeover, the Lords Supper and are these.

• 1. The outward Element in that, was a Lamb. In this Bread and Win•…•…, which are more common, usual, and sooner prepared.
• 2. Particular rites that had many, and those difficult ones whereof before.

• This, fewer and more easily performed.
• 3. The manner of setting forth Christ. That, set him forth to come. This, past.
• 4. The perspicuity and cleerness. As a declaration of a thing is more per∣spicuous than a prediction of it: and an accomplishment of a thing more evident than a Prophecy of it; so is our Sacrament more perspicuous and cleer than the Jews.

Obj. Killing of a Lamb, and shedding blood, do more plainly and lively set forth a Sacrifice, than breaking Bread, and powring out wine.

Ans.

• 1. That may be granted in regard of the outward manner; and it was needfull it should be so, because they were Children in comparison of us: and the thing signified, not then accomplished: so as it could not be so easily conceived and discerned. But perspicuity of a Sacrament is not so much in the outward Element, or Rites, as in the word annexed there∣to; whereby the meaning of what is done is distinctly declared.
• 2. The Elements and Rites of the Lords Supper, are more significant than the element and rites of the Passeover: and they do more lively set forth the whole benefit that we receive by Christ, which is not only to have sin removed, but to be nourished and refreshed by him. Bread, better compriseth all manner of food under it then flesh: bread is the strength and stay of a mans life. Wine may be drunk▪ but blood cannot. Wine cheereth the heart of man. A participation of Christ is more lively set forth in the rites of the Lords Supper than of the Passeover.

• 5. The efficacy. As the Lords Supper doth more lively set forth our partici∣pation of Christ, so the efficacy thereof must needs be the greater, accor∣ding to mans apprehension in Christ, and is more or less affected.
• 6. The amplitude. The Passeover was only for the Jews. Exod. 12. 43. The Lords Supper is for all Nations.
• 7. The continuance. The Passeover had a date. This, is to continue till the Lords coming. 1 Cor. 11. 26.

§. 156. Of Sacraments being means to strengthen our Faith.

ONE special end of this Passeover, in reference to the first observation there∣of, was to assure them of their preservation from that destruction which should be in every house of the Egyptians. God afforded them this means for strengthning their Faith. This general, to strengthen Faith, is the end of all Sacraments. It was an end of Circumcision, Rom. 4. 11. It is indeed the end of those extraordinary signes which God of old afforded to his people. Exod. 4. 5, 8, 9. Iudg. 6. 37. and 7. 10, 11. This was the end of Gods en∣•…•… into Covenant with his People. Gen. 17. 17. and of binding himself by Oath, to make good his promise. Heb. 6. 17, 18.

• 1. God knoweth mans backwardness to believe, and proneness to di∣st•…•…ust.
• 2. He hath an earnest desire that we should partake of the benefit of his pro∣mises.

On these grounds he useth means for strengthning our faith.

• 1. On the tender heartedness of God towards man. How should this bind us to God?
• 2. Let us carefully observe the means which God affordeth for strengthning our faith, and use them aright.

As this Passeover was continued in future years after that deliverance given:* 1.604 it was a memorial thereof, and giveth proof that Gods memorable mercies are to be held in perpetual memory. See more hereof.

As the keeping of this Passeover is here produced for an evidence of the faith* 1.605 of Moses, who by Faith kept the Passeover, it giveth proof that Sacraments are to be solemnised by faith: as one Sacrament, so all Sacraments are to be solemnized: and in the particular here set down, by Faith every part of Gods worship is to

be performed. By faith Abel offered his Sacrifice, v. 4. What things soever you de∣sire when you pray, believe, &c. Mar. 11. 24.

Faith makes both our pesons and works acceptable to God, v. 6. otherwise our persons are odious, and our works are abominable in Gods sight.

In Sacraments this is the rather to be observed, because thereof are two parts.

One is Gods offer.

The other is, our receiving. This is done by faith: without which Gods offer is altogether in vain.

• 1. Hereby take notice of the reason of that small, or rather no profit which many receive from Gods Ordinances in general, and from the Sacraments in par∣ticular. They want that eye of the soul whereby they might perceive the good tendered to them by God: and the hand, whereby they might receive it. Faith is both that eye and hand.
• 2. Hereby learn how to prepare thy self to a due partaking of the Sacrament. By faith observe it. Let thy heart be seasoned and filled there with. For this end take notice of Gods promises, particularly of those that are sealed up by the Sa∣crament. Thus may faith be wrought in thee. Meditate on them: so may thy faith be strengthned: so will the Sacrament be profitable unto thee.

§. 157. Of sprinkling blood.

TO the former evidence of Moses his Faith, by keeping the Passeover, the Apo∣stle addeth another, which was sprinkling of blood. Those two are joyned to∣gether by the ordinary copulative, a 1.606 and. And well may they be joyned; for the one was observed with the other: when the Lamb was slain, they were en∣joyned, to take of the blood, and strike it on the two side posts, Exod. 12. 7. The noun translated b 1.607 sprinkling, is derived from a verb that signifieth c 1.608 to 〈◊〉〈◊〉 out. For the blood was powred into a bason, and carried to their dore, and the•…•… sprinkled upon the posts thereof.

Of the derivation of the noun translated d 1.609 sprinkling, see Chap. 9. v. 2•…•…. §. 11.

Blood was there used to be a sign unto them, that blood should not be •…•…ed i•…•… their houses. Blood under the Law typified the means of atonement. Hereof see Chap. 9. v. 7. §. 43. and v. 18. §. 99.

The sprinking of blood did typifie the application of the means of atonement to a mans own self. Hereof see Chap. 9. v. 12. §. 71, 72.

Blood was the ground of atonement; sprinkling was the means of reaping be∣nefit thereby.

The rite of sprinkling blood was used only the first time of celebrating the Passeover: because it was a sign of that particular deliverance which then onely was given. There was not the like occasion for it, at other Passeovers. For such a Destroyer, as is noted in the words following, was onely sent at that time.

§. 158. Of him that destroyed the first-born in Egypt.

ONE special reason of the foresaid rite of sprinkling blood, is thus expressed, lest he that destroyed, &c. So as it was for preventing a great danger. This particle, a 1.610 lest, or as it is in the Greek, that not, (meaning, that the destroyer might not touch them,) implieth, that what was done, was to prevent danger, that such or such an evill might not surprize them.

So as faith may stand with prudence, in preventing danger, both in resetence* 1.611 to our selves, and also in reference to others. For Moses hereby prevented both the danger of his own house, and also of every house amongst the Israelites▪ Prudence in this case may especially be used, when such means are used as God prescribeth for preventing danger. We heard before v. 23. §. 125. that danger might be pre∣vented in others. And Moses forsaking Egypt, sheweth, that men may avoid the danger whereunto themselves are subject.

How Fear and Faith may stand together, see Chap. 5. v. 7. §. 45.

This phrase b 1.612 he that destroyed, cometh from the same root that the word tran•…•…ted c 1.613 perdition did. Whereof see Chap. 10. v. 39. §. 151.

It is here a participle of the present tense, and implyeth that he was much in destroying. He spared never a house of any of the Egyptians.

Quest. Who was this destroyer?

Answ.

• 1. Principally and primarily, it was God himself: for he saith, I will* 1.614 •…•…ite all the first born, &c. and Moses saith, the Lord will pass thorough to smite the Egyptians. Exod. 12. 12, 23.
• 2. Instrumentally and secundarily, an Angel might do it: as an Angel smote Israel with a plague (2 Sam. 24. 16.) and the Assyrians with a sudden destru∣stion. 2 Kings 19. 35.

Whether one or more Angels were implyed, is not expresly determined: and it is too curious to search after it. It might be done by the Ministry of one: or •…•…my might be imployed about it. Whosoever they were, they were Gods instru∣ments, and as it were Gods hand: so as hereby it is manifest, that God a ven∣•…•…th. He hath many wayes, means, and instruments of vengeance, but they are 〈◊〉〈◊〉 ordered by him. Hereof see Chap. 10. v. 30. §. 112.

§. 159. Of the extent of Gods vengeance on all, of all sorts.

THE parties destroyed are here said to be the a 1.615 first-born: such as first ope∣ned the womb.

Of the derivation, and composition of the Greek word, see Chap. 1. ver. 6. §. 67.

Under this word, first-born, are here comprised not only the first born of men,* 1.616 but also of beasts. Exod. 11. 5. Yea and their Gods also were destroyed. Exod. 1•…•…. 12.

The first born of their Children were most dear unto them.

Their Beasts were very profitable unto them, Their Gods were in high account amongst them.

We have here an instance, that God can take away the dearest, and the use∣fullest things, yea, and things which we have in highest account. This is further •…•…emplified in Iob (Iob 1. 19.) and in the Iews. Ezek. 24. 25.

• 1. God is an high supreme Lord over all; all are under his jurisdiction, as* 1.617 Children, Cattle, and such as we esteem as Gods.
• 2. He doth sometime in this extent manifest his power, to aggravate his •…•…rrour.
• 3. He doth so in some persons, to prevent future mischiefs that they might do. Thus he took away Davids dear Absolon, 2 Sam. 18. 15.
• 4. He sometimes so dealeth with his Children, to try them. Gen. 22. 2. Yea, and to manifest that grace that is in them. This was the end of Gods dealing with Iob so as •…•…he did; that faith, patience, and other graces that were in him, might be manifested to be in him.

• 1. What cause have all of all sorts to take heed of provoking such an one, as* 1.618 the Lord is? He can make the stoutest to stoop, witness Pharaoh and all Egypt, Exod. 12. 31. &c. If there be any thing that men set their heart upon, God can spoil them of it, and make them repent their opposing against God.
• 2. This may admonish us to take heed of setting our heart, and doting too* 1.619 much upon any thing here below. We ought to account all things that here we enjoy to be such as may be taken from us. Besides the forementioned instances of Children, Beasts and Gods, the Lord may take away his Ordinances, as he suffe∣red the Arks to be taken from Israel, 1 Sam. 4. 11.
• 3. Well use all things that are dear and usefull unto thee, that thou provoke not God to take them away from thee. This Judgment is aggravated by the ex∣tent thereof, implyed, in the b 1.620 plural number. The history thus expresseth the circumstance, All the first born in the land of Egypt shall dye, from the first born of Pharash, that sitteth upon his Throns, even unto the first-born of the Maid∣servant, th•…•… is be kind the Mill, and all the first-born of beasts, Exod. 11. 5. It

• is further added in the execution of this judgment, that there was not an house, where there was not one dead, Exod. 12. 30.

Thus we see how God can extend his judgment to all of all sorts. In another place mention is made of old and young, Maids, little Children, and Women, to be destroyed. Ezek. 9. 6. Yea of the Priest and Prophet, of Virgins and young men, Lam. 2. 20, 21, 22. Read Lamentations, Chap. 5. v. 11, 12, 13, 14.

To God all are alike; with him is no respect of persons.

It therefore concerneth all of all sorts, to fear and to take heed of provoking the wrath of the Lord. This extent prevents all vain pretences, as if God would spare the Prince, or the honorable person, or the rich, or the poor, or the meane, or any other kind; No outward condition can exempt us from Gods jurisdiction; and as God can, so he will keep under all of all sorts.

§. 160. Of Gods ordering Iudgments answerable to sins.

THIS kind of judgement in destroying the first born, is the more observable,* 1.621 in that it was answerable to their great sin.

Their sin was to seek the extirpation of the Children of Isradel; for which end the King commanded the Midwives to kill all the male-children of the Israelites in the birth; which cruell Edict, because it took not effect, therefore he made another as cruel (if not more cruell) that all his people should cast every son that is born of an Israelite into the water, Exod. 1. 16, 22. God therefore destroyeth all their first born, and thus ordereth the judgment answerable to their sin. The Lord further followed the Egyptians in this kind; for they sought to drown the* 1.622 Children of the Israelites, and their King, and all his mighty Host were drowned in the red Sea. Many are the instances which the Scripture giveth in this kind: Nadab and Abihu offered Incense with strange fire, and were themselves devou∣red with strange fire, Lev. 10. 1, 2. Memorable is the instance of Adonibezek, Judg. 1. 7.

And of Eli•…•…s sons, who prophaned the holy things of God, and were destroyed in bearing the Ark of the Lord, 1 Sam. 4. 11.

Agag was thus dealt withall in his kind, 1 Sam. 15. 33. And David in sun∣dry cases, as 2 Sam. 12. 11. and 24. 1. 15.

God hath expresly threatned thus much, Lev. 26. 23, 24. Psal. 18. 26.

• 1. Thus God dealeth, to manifest the equity of his proceeding against men, that so he may be the more justified.
• 2. The Lord doth this in mercy to afford unto men a meanes to find out the cause of Judgment; that so they may take away the cause by true repentance, and thereupon the Judgment be removed; or otherwise that they may be made the more inexcusable.

Let us therefore take occasion from the kind of Gods Judgments to search af∣ter the causes thereof. Hereof see more in the Plaister for the Plague on Numb. 16. 44. §. 4. 5.

§. 161. Of Children punished for their Fathers sins.

IT is more than probable, that among those first born, very many were young Children, which never had done themselves any hurt to the Israelites; so as* 1.623 Children may suffer for their Fathers sins. The law threatneth as much; Exod. 20. 5. And God herein manifesteth the extent of his Justice, Exod. 34. 5. This may be exemplified in the Children of Dathan, and his complices, Numb. 16. 27, 32. And in the Children of Ieroboam, 1 King. 15. 29. and sundry others.

Divine vengeance is hereby much aggravated. As Gods mercy by the extent thereof to the seed and Children of such as believe on him, is much amplified (Gen. 17. 7. Prov. 20. 7. Psal. 112. 2.) so is the Judgment aggravated by this extent.

Obj. This may seem to be against justice, and against Gods express Word, who hath said it, and sworn it, that the Child shall not dy for the sin of the Fa∣ther, Ezek. 18. 2, 3. &c.

Answ.

• 1. The Justice of God is manifested by the universal Contagion, and corruption of all Children of men. Is it not just with men to destroy the young cubbs of Foxes, Wolves, and other mischievous creatures, by reason of their rave∣nous nature?
• 2. Besides, Children appertain to Parents; they are theirs. In this respect it i•…•… not against Justice to punish them in their Parents case. Children of Traitors are deprived of their patrimony, by reason of their parents demerit.

As for Gods avouching not to punish the Child for the Father, that is spo∣ken of penitent Children, and withall it is intended of the personal sins of Pa∣rents, and the eternal punishment thereof: which punishment, no Child shall bear simply for his parents Personal sin.

This should the rather move parents to take heed of provoking Gods wrath, in respect of their Children. Have piti•…•…, O parents, on your selves and Children, and take heed of treasuring up wrath for them.

This also gives occasion to Children to be humbled, even for their parents sin. This was it that much humbled good Iosiah, (2 King. 22. 19.) and it was ac∣ceptable in Gods sight.

§. 162. Of Gods preserving his from common judgments.

THE end why the foresaid blood was sprinkled, was the preservation of the people of God: who are comprised under this relative, a 1.624 them, for this hath reference to the Israelites, who are styled, the people of God, v. 25.

The extent of their preservation is set out in this word b 1.625 touch: which im∣plyeth, that the destroyer should be so far from slaying them, or any of theirs, as be should not come neer, so much as to touch them. In this sence is this word used concerning a beast, that should come neer Mount Sinai whereon the Law was delivered. Heb. 12. 20. This word is also used of being far from doing a thing: and therefore it is joyned with a Metaphor of a like extent, namely, tast: thus, 〈◊〉〈◊〉 not, tast not, Col. 2. 21. Be so far from eating, as not to tast of such a thing. The history thus expresseth the extent of this preservation, The Lord will pass 〈◊〉〈◊〉 the dore, and will not suffer the Destroyer to come in unto your houses to smite 〈◊〉〈◊〉. Exod. 12. 23.

This giveth proof, that God can deliver his from common judgments. See 〈◊〉〈◊〉 hereof in the Plaister for a Plague, In Numb. 16. 45. §. 12, 13, 14.

§. 163. Of the resolution of Heb. 11. 24, 25, 26, 27, 28.

24.

By faith Moses, when he was come to years, refused to be called the Son of Pharaohs daughter.

25.

Choosing rather to suffer affliction with the people of God, than to enjoy the pleasures of sin for a season.

26.

Esteeming the reproach for Christ, greater riches than the treasures in Egypt: for he had respect unto the recompence of the reward.

27.

By faith he for sook Egypt, not fearing the wrath of the King: for he en∣dured, as seeing him who is invisible.

28.

Through faith he kept the Passeover, and the sprinkling of blood, lest he that destroyed the first born should touch them.

THE sum of these five verses is a commendation of Moses faith.

It is commended by three effects.

One was, his contempt of the world.

Another, his Courage.

The third was his Obedience.

His contempt of the world is manifested by turning from the three great allure∣ments of the world: which were,

• 1. Honours. v. 24.
• 2. Pleasures. v. 25.
• 3. Riches. v. 26,

His despising of honour is set out two wayes,* 1.626

• 1. By the time, when he manifested as much, even when he was come to years.
• 2. By the kind of honour, which was very great, to be called the Son of Pha∣raohs Daughter.

Both these are amplified by the manner of rejecting honour, which was 〈◊〉〈◊〉, in this word, refused.

A Second particular wherein his contempt of the world was manifested, was* 1.627 about pleasure. This is set down comparatively. The comparison is of 〈◊〉〈◊〉 Here observe,

• 1. The things compared.
• 2. The manner of comparing them.

The things compared, are, Afflictions and Pleasures.

Afflictions are set out by the Patients: which were,

• 1. The people of God.
• 2. Moses himself, who is comprised under this phrase, suffered with.

Pleasures are set ou•…•… by two properties.

• 1. Sinf•…•…ll.
• 2. Momentary.

The manner of prefer•…•…ing afflictions before pleasures, is declared in these words, Choosing rather than.

The third particular instance of contemning the world, is about riches. Here* 1.628 is noted,

• 1. The effect of Faith.
• 2. The ground thereof.

This effect also is set down comparatively.

In the comparison we are to consider,

• 1. The things compared.
• 2. The manner of comparing them together.

The things compared, are Reproach and Riches.

Reproaches are illustrated by the principal object, who was Christ.

Riches are amplified,

• 1. By the kind of them, Treasures.
• 2. By the subject, or place where they were, In Egypt.

The manner is manifested two wayes.

• 1. Simply, in this word, esteeming.
• 2. Comparatively, greater riches than.

The ground of preferring the one before the other, was Reward.

This is set out,

• 1. By the kind of reward, in this phrase, The recompence of the 〈◊〉〈◊〉
• 2. By the affection of Moses thereunto. He had respect unto it.

A second evidence of Moses his faith is set out, v. 27.* 1.629

Here is declared,

• 1. The kind of evidence.
• 2. The ground thereof.

The kind of evidence was an invincible courage.

This is

• 1. Propounded.
• 2. Amplified.

• 1. In Propounding it, is not•…•…d,
  • 1. His act, •…•…e forsook.
  • 2. The place which he forsook, Egypt.
• The amplification is by denyal of a contrary disposition, wherein we have,
  • 1. The affection denyed, not fearing.
  • 2. The object of that fear, set out by a threefold gradation.
    • 1. A man. This is implyed under the word King.
    • 2. The greatest of men, A King.
    • 3. That which maketh a King most terrible, his wrath.

A third evidence of Moses his faith, was his Obedience.* 1.630

This was manifested two wayes.

• 1. In reference to God.
• 2. In reference to Gods people.

In that which hath reference to God, we have,

• 1. His act, he kept.
• 2. The object thereof, The Passeover.

In that which hath reference to Gods people, is set down,

• 1. The thing done; sprinkling of blood.
• 〈◊〉〈◊〉. The reason thereof, which was to prevent danger.

Here is declared.

• 1. The kind of danger.
• 〈◊〉〈◊〉. The extent of preservation from it.

The kind of danger was destruction, amplified by the persons destroyed; the if born.

The extent of preservation is set out,

• 1. By the act denied, should not touch.
• 〈◊〉〈◊〉. By the object, or persons not touched, them, namely the Israelites.

§. 164. Of Observations raised out of Heb. 11. v. 24, 25, 26, &c.

I. Memorable matters are to be kept in memory. This the name, Moses, inten∣•…•… See §. 132.

II. Weighty matters are to be attempted, as men are able. This phrase, when he 〈◊〉〈◊〉 come to years, implies thus much. See §. 132.

III. Difficult duties must be willingly done. This word refused, hath reference to 〈◊〉〈◊〉 difficult task, but implieth willingness. See §. 136.

IV. Faith makes worldly honour to be lightly esteemed. By faith Moses refused 〈◊〉〈◊〉. See §. 136.

V. Greatness of honour moveth not Believers. It was a great honour to be called the Son of Pharaohs daughter, but Moses was no whit moved therewith. See §. 136.

VI. Affliction may be chosen. Or it may be willingly undergone. Moses did* 1.631 choose it. See §. 137.

VII. Gods people may be under affliction. This is here taken for granted. See §. 138.

VIII. Afflictions keep not Believers from Communion with Saints. Though the people of God were afflicted, yet Moses would be of their Communion. See §. 138.

IX. Pleasures occasion sin. Here they are styled pleasures of sin. See §. 139.

X. Pleasures are momentany. They are but for a season. See §. 140.

XI. Faith makes afflictions to be preferred before pleasures. Moses by faith pre∣•…•… afflictions. See §. 137.

XII. Matters must be enterprised on good ground. This word Esteeming, intends* 1.632 as much. See §. 142.

XIII. Christ was known of old. For he was known to Moses. See §. 142.

XIV. Christ was reproached before he was exhibited. In this respect this phrase i•…•… here used, the reproach of Christ. See §. 142.

XV. Believers prefer Christs reproach before riches. Witness Moses. See §. 143.

XVI. Believers discern betwixt things that differ. This phrase, greater riches 〈◊〉〈◊〉, giveth proof hereunto. See §. 144.

XVII. There is a reward. This is here taken for granted. See §. 145.

XVIII. Respect may be had to reward. So Moses had. See §. 146.

XIX. Reward puts on to endure. Moses was hereby put on. See §. 146.* 1.633

XX. Danger may be avoyded. For this end Moses forsook Egypt. See §. 157.

XXI. Faith expels fear. Faith made Moses not to fear. See §. 148.

XXII. The most terrible ones are not to be feared. Moses feared not the Kings 〈◊〉〈◊〉 wrath. See §. 148.

XXIII. Faith makes invincible. The expression of that which Moses feared not, which was, the wrath of a King, giveth proof hereunto. See §. 149.

XXIV. Faith seeth God. Thus Moses saw God. See §. 150.

XXV. God is invisible. So is he here set down to be. See §. 151.

XXVI. Faith raiseth the mind above sence. For sence cannot see that that is in∣visible. See §. 152.

XXVII. Sight of Good keeps from fear of man. Thus was Moses kept from fear of Pharaoh. See §. 149.* 1.634

XXVIII. Faith works obedience. By faith Moses was moved to do what God re∣quired about the Passeover. See §. 153.

XXIX. What God enjoynes must be observed. God commanded Moses to observe the Passeover, and so he did. See §. 153.

XXX. Gods works are oft attributed to his Ministers. As this word, kept, im∣plieth an ordaining, it proves the point. See §. 153.

XXXI. Deliverances are to be remembred. This was the end of the Passeover. See §. 154.

XXXII. In Sacraments the Sign and Things signified are oft mutually put each for other. The Passeover was the thing signified, yet it is here put for the exter∣nal celebration thereof. See §. 155.

XXXIII. God affords means for strengthning faith. This was one end of the Passe∣over. See §. 156.

XXXIV. Sacraments are to be solemniz'd in faith, so did Moses keep the Passeover. See §. 256.

XXXV. Blood is the means of atonement. It was blood that kept the destroye•…•… from entring into the Israelites houses. See §. 157.

XXXVI. A right application makes means usefull. Sprinkling of the blood in∣tends so much. See §. 157.

XXXVII. Faith and prudence in preventing danger may stand together. By faith Moses used that means that kept out the destroyer. See §. 158.

XXXVIII. The Lord revengeth. He it was that destroyed. See §. 158.

XXXIX. The dearest and usefullest that men have, may be taken from them. Who dearer than their First-born? who more usefull than their Cattle? yet were these destroyed. See §. 159.

XL. God can extend Iudgement to all of all sorts. The first-born here destroyed, are set down in the plural number: none exempted. See §. 139.

XLI. God ordereth punishment according to sin. The Egyptians destroyed the Male Children of the Israelites, and their First-born are destroyed. See §. 160.

XLII. Children may be punished for their Fathers sins. So were these first-born. See §. 161.

XLIII. God can preserve his from common judgments. So were the first-born of the Israelites preserved. See §. 162.

XLIV. God can keep judgement far off from his: even so, as the judgement may not touch them. See §. 162.

§. 165. Of Israels passing through the red Sea.

Hebr. 11. 29.

By Faith they passed thorow the red Sea, as by dry land: which the Egyptians as∣saying to do, were drowned.

THE eleventh instance which the Apostle produceth to prove the Vigour of Faith, is exemplified in Moses, together with all those that under his gui∣dance went out of Egypt. It is indefinitely said, and that in the plural number, a 1.635 They passed thorow.

The word translated, passed thorow, is a compound. The b 1.636 simple verb signifieth to go. The c 1.637 preposition implieth thorow. So as it is well translated, They passed thorow.

Here are intended the whole multitude of Believers; not onely some of the* 1.638 eminent persons, as Moses, Aaron, Hur, Ioshua, Caleb, and such others: but al∣so all of all sorts. So as faith is a grace appertaining not only to extraordinary persons, but also to persons of the meaner rank.

This in brief should stir up all, great and mean, learned and unlearned, Gover∣nors and Subjects, Male and Female, Young and Old, to labour after Faith.

Quest. What kind of Faith was this?* 1.639

Answ. Surely such a Faith as hath hitherto been set forth: a true justifying and saving faith.

It cannot be denied, but that there was in Moses, and some others, a miracu∣•…•… saith; which may stand with a justifying Faith: as a sensitive soul is in a 〈◊〉〈◊〉 man.

1. Obj. It is said of them who passed thorow the red Sea, that they murmu∣•…•…, and wished they had not been brought out of Egypt. Exod. 14. 11, 12.

Answ.

• 1. That might be said of some of them; as it is said afterwards, the next 〈◊〉〈◊〉 that was among them. Numb. 11. 4.
• 〈◊〉〈◊〉. Though upon the sight of Pharaohs host they might distrust, yet upon 〈◊〉〈◊〉 exhortation, and upon sight of the path that was made in the Sea, they 〈◊〉〈◊〉.

〈◊〉〈◊〉. Obj. God sware to them that believed not, that they should not enter into his 〈◊〉〈◊〉, Heb. 3. 18.

A•…•…s. By vertue of the true Faith of some, all might be made partakers of the* 1.640 〈◊〉〈◊〉, and temporal blessing. God in this preservation would manifest a dif∣•…•… betwixt such as professed his name, and such as openly opposed against 〈◊〉〈◊〉.

〈◊〉〈◊〉 place of danger whereinto they went, and thorow which they passed, and 〈◊〉〈◊〉 were preserved from the fury of their enemies, is here stiled, the d 1.641 red 〈◊〉〈◊〉. In Hebrew it is stiled e 1.642 the Sea of r•…•…ed, or a Bulrush: by reason of Reeds or 〈◊〉〈◊〉, growing on the banks thereof: or of weeds, in the bottom of it. Those f 1.643 •…•…eeds which Ionah doth thus mention, [the weeds were wrapt about my 〈◊〉〈◊〉, Jonah 2. 5.] are expressed under this Hebrew word, which signifieth Reed, 〈◊〉〈◊〉 Rush.

The Chaldee paraphrase, and the Greek LXX. translate it, red-Sea.* 1.644

The Apostle followeth them; so doth Luke in relating Stephens speech. Act. 〈◊〉〈◊〉. •…•…6. In all Nations at and since the several translations of the Bible, called this 〈◊〉〈◊〉, the red-Sea; Hereupon that it might be the better known, what Sea was 〈◊〉〈◊〉 meant, they translated it red-Sea. Thus they translated the Asterismes and Co•…•…stellations which are mentioned, Iob 9. 9. and 38. 32. by the Common 〈◊〉〈◊〉 with which they were then called, as Arcturus, Orion, Pleiades. Which are 〈◊〉〈◊〉 the Hebrew names there used; but names taken from the Grecians.

This Sea is called the red Sea, on these grounds,

• 1. The Sand on the shoares thereof were red.
• 2. The mountaines bordering thereon were reddish.
• 3. By reason of the foresaid sands and mountains there appeared a reddish 〈◊〉〈◊〉 upon the waters.

This titlo, red-Sea, is here expressed for distinction sake: to shew that it was 〈◊〉〈◊〉 as the Sea of Tyberias [John 6. 1.] a narrow, shallow Sea; but a broad deep 〈◊〉〈◊〉, as the red-Sea is.

The word which we translate, g 1.645 passed thorow, Implyeth that they passed 〈◊〉〈◊〉 one side to another.

Some of the Iewish Rabbins, whom many Christian Interpreters follow, say, 〈◊〉〈◊〉 they did onely pass on one side of the Sea, from one place to another, in way 〈◊〉〈◊〉 an half-circle, to avoid the fury of Pharaohs Host, and to be a meanes of 〈◊〉〈◊〉 them; as if one should go into the Thames at Westminster, and come 〈◊〉〈◊〉 at the Temple; not touching the other side of the Thames.

Their reasons for this assertion are these,

• 1. The Israelites had not time enough to pass from one side of the Sea to the other. They were on foot, and had many little Children with them, so as they could not in one night pass over so broad a Sea.
• 2. The place from whence they went before they passed over, is called Etham. Exod. 13. 20. And the place to which they came after they had ended their iourney, is also called Etham, Numb. 33. 8.

Answ. To the first,

• 1. The Sea in the place where they passed, might be so narrow, as in a night it might be passed over, especial∣ly by such as fled from their enemies.
• 2. It is no where said that they were but one night in passing it over. Indeed it is said [Exod. 14. 24.] that in

• the morning watch, the Lord looked unto the Host of the Egyptians, and troubled them. This might be a∣bout six in the morning: and God then began to trouble the Egyptians: but at that time might the 〈◊〉〈◊〉 be in the Sea: and though God caused the waters behind them, where Egyptians, were to fall down, yet he might uphold them before the Israelites, as they pas∣sed on.

To the second. The same name might be given to two places; which is fre∣quent in Scriptures, and in all ages and places of the world; especially, one being on one side, the other on the other side of the Sea.

Neere London there is on one side of the river of Leigh a Town called Stratford: and on the other side, another Town called Stratford; and these two distinct Towns, in different Parishes, and different Counties. Besides the notation of the name, * 1.646 Etham, on the one and other side of the Sea, may be given upon a like occasion; For Etham signifieth their comming. It is derived from * 1.647 a verb that signifieth to come, and the last letter of Etham, implyeth a relative pronoun, their, or them. Wherefore because out of Egypt they came to such a place, when they entred into the Sea, it was called Etham; and having passed thorow the Sea, the place whither they first came, was also called Etham.

That they clean crossed the red-Sea, from one side to another, appeares by these reasons.

• 1. The word here used by the Apostle, they * 1.648 passed thorow, intends as much.
• 2. It is three times noted in the history, that they were in the midst of the Sea, Exod. 14. 16. 22, 29.
• 3. As they passed thorow Iordan, so they passed thorow the red-Sea; Iosh. 4. 23.
• 4. Mount Sina•…•…, whither the Israelites came, after they had passed thorow the Sea, (Exod. 19. 1.) was on the other side of that Sea, in the desart of Arabia. Gal. 4. 24. So also were other places whither they came, after they had passed thorow the red-Sea.
• 5. If they had come out on the same side of the Sea, on which they went in∣to it, they might have lived in fear of the Egyptians, to gather another army a∣gainst them. But the red-Sea being betwixt them, they are •…•…reed from those 〈◊〉〈◊〉.
• 6. Going in, and comming out of the Sea, on the same side, would open too wide a gap for Iulianists, Porphirians, and other like Atheists, to illude this mi∣raculous work, by saying, that Moses marked the low ebb of the Sea, and so led the people along: and the Egyptians following when the tide began to arise, were drowned.

This miracle is amplified by this phrase following, * 1.649 as by dry land; The word land is not in the Greek, but yet understood. When the word, dry, is applyed to other things, that other thing useth to be expressed, as * 1.650 a dry hand (Matth. 12. 10.) or a withered hand. * 1.651 A dry tree. Luk. 23. 31. But when it is attributed to the earth, the substantive useth to be left out, as Matth. 23. 15. Ye compass Sea and Land. The word translated land, is the word that is here used in the text, and signifieth dry.

This is here noted,

To give evidence of the divine providence in making the bottom of the Sea on which they went as fit to travell on, as an hard, plain, beaten high way in dry weather. In the history it is said, that the Sea was made dry land, and that they went into the midst of the Sea upon the dry ground. Exod. 14. 21, 22.

This I note, to meet with the conceit of them who refer this circumstance of dry land, to the boldness of the Israelites, as if they had gon through thick and thin, as lustily as if they had gon on dry, hard ground. They ground their opi∣nion on this particle, l 1.652 AS. But we observed before (v. 27. §. 152.) that that particle did not alwayes imply a diminution or a meer seeming of a thing, but a reality thereof.

§. 166. Of Faith, making bold and strong.

THE forementioned evidence of Faith, that by faith they passed through the* 1.653 red Sea, giveth evidence of that holy boldness which faith putteth in∣to men. As here these 〈◊〉〈◊〉 passed through the red Sea, so their Children by Faith, passed through Iordan. Josh. 3. 17. and Ionathan with his Armour-bea∣•…•… set upon a garrison of the Philistines. 1. Sam. 14. 13. and David set upon a Lion, a Bear, and a Giant. 1 Sam. 17. 36, 45.

Faith raiseth up the mind and heart of man to him, who is a sure Rock, 〈◊〉〈◊〉, Buck•…•…er, and high Tower, Psal. 18. 2.

Such defences, especially if they be impregnable, make men bold; But God is 〈◊〉〈◊〉 Lord of Hosts, more to be trusted unto, than all other defences or armies of Creatures.

On this ground be moved to take the shield of Faith, and well to wield it; This above all will make thee truly bold.* 1.654

This is further amplified by the Persons comprized under this relative, They. 〈◊〉〈◊〉, Women, Children, great and mean, all of all sorts are here intended; among 〈◊〉〈◊〉 there must needs be many weak ones. So as the weak may be made strong in Faith. Many of these murmured, before they saw this way opened for them. Exod. 14. 11, 31. Psal. 106. 12. Compa•…•…e, Gen. 18. 12. with the 11. verse of this Chapter, and you may find the like exemplified in Sarah. So also in Gideon, Jedges 6. 13. and 7. 15.

The Apostle renders this ground thereof, God is able to make him stand, Rom. 14. 4. and this God doth, that the excellency of the power may be of God, and not 〈◊〉〈◊〉 〈◊〉〈◊〉, 2 Cor. 4. 7.

This is a good encouragement for such as are weak in faith, to pray and say, Lord help my unbelief (Mark 9. 24.) and Lord strengthen our Faith, Luke 17. 5. and as men pray, so they must use all warrantable means for increasing, strength∣•…•… and establishing faith.

This also may put on Ministers and others who have to doe with doubting 〈◊〉〈◊〉 and unbelieving spirits, to assay the uttermost that they can, to work and 〈◊〉〈◊〉 strengthen the faith of such: so did Moses: in this case he advised distrustfull and murmuring spirits, not to fear, but to stand still, and see the salvation of the 〈◊〉〈◊〉. Exod. 14. 13.

Among this multitude there were many that remained unfaithfull, and retained a rebellious disposition against the Lord: witness their murmurings and rebellions in the wilderness, yet they all passed through the red Sea: whence we may in∣•…•…, that wickedness may receive temporal good things by their mixture with the Godly. Hereof see more in the Plaister for the Plague on Numb. 16. 45. §. 20.

§. 167. Of believers venturing upon terrible things.

IT could not be but a most terrible sight to see such waters as were in the Sea on the one hand and on the other, though there were a dry path betwixt them: 〈◊〉〈◊〉 Faith made these Israelites adventure to go to the bottom of the Sea: for ter∣rible things do not affright believers: the waters that drowned the whole world, affrighted not Noah, and them that were with him in the Ark Gen. 7. 7. and David was not affrighted with the terrour of the Giant in his armour, and with 〈◊〉〈◊〉 target of brass, and spear like a weavers beam. 1 Sam. 17. 45. Nor Lions, 〈◊〉〈◊〉 fire, affrighted Daniel and his companions. Dan. 3. 16. and 6. 10. The courage of sundry Martyrs gives further proof hereunto.

Their confidence in God, in his divine properties, in his presence, in his provi∣dence, is the ground of this courage. Esa. 43. 2. Psal. 91. 4. Heb. 13. 5, 6.

Surely, mens doubtings and fears, and perplexities, arise from want of faith, Matth. 8. 26, and 14. 31. Prov. 24. 10.

To expell such fears, get Faith, and use faith. Faith lifts a man above him∣self, it putteth a spirit more than human into a man, it soares above Sense, Rea∣son

and human capacity: even as high as the Throne of God: no grace com∣parable to it.

§. 168. Of Gods carrying his through danger into safety.

THis phrase of passing through the red Sea, sheweth Gods care in carrying his through the greatest dangers. To the eye of flesh and blood, what could be* 1.655 more dangerous than to venture into the red Sea? A proof of the danger hereof, was manifested upon the Egyptians. But these were Gods people, and thereupon he carried them through: Thus God preserved Noah, and them that were in the Ark, till the earth was fit for habitation, and then they came forth. Gen. 8. 16. Thus God preserved Iacob after he departed from his Fathers house, till he brought him to it again.

God is still present with his, and that in all their dangers. Isa. 43. 2. The Cloud and Pillar▪ in the wilderness was a visible evidence hereof, Exod. 13. 22.

This is a good inducement to venture upon any thing whereunto God calleth us: and to rest upon this, that God, who openeth a way for safety, will carry us through all difficulties and dangers. As therefore we begin, so let us hold out, that we may passe through the red Sea.

This passing through, hath a double reference, one to the continuance of Gods providence; the other to their perseverance. Such as look for the benefit of the former, must be carefull of the latter, and take heed of Peters failing after he had adventured to walk on the water to go to Iesus. Matth. 14. 29, 30.

We have the greater cause to rest upon God•…•… providence, because it is here* 1.656 said, that they passed as by dry land: so as God made a most dangerous place to be the safest; he made the Sea as Land: the bottom of the Sea, as a beaten path. He turneth rivers into a wilderness, and the water springs into dry ground, Psal. 107. 33. God made the Land of the Philistines, where were Davids greatest enemies, a place of refuge for him, 1 Sam. 27. 3. Yea he made the belly of a Whale a place of security for Ionah.

God hath a supream and absolute power, and doth what he will every where. There is not any Rock like our God. 1 Sam. 2. 2.

• ...

  1. Herein is manifested a difference betwixt the power of the Creator and* 1.657 Creatures. The Creator can make the Sea as dry Land, they only can use the benefit of dry Land. He is tied to no course; creatures are tied to that course, that he prescribeth unto them.

  This instance giveth proof of the power of God, above the course of Nature: for water is of a fluent nature, running downward, and spreading it self all abroad: but here it stood on each hand as two walls.

• 2. This affordeth ground of incouragement in all places, difficulties, and distresses, to trust in God, Ionah 2. 2. Psal. 130. 1. We ought on this ground to be so far from fainting, by reason of the greatness of danger, as the more con•…•…idently to trust unto him, because mans extremity is Gods oppor∣tunity. This is not to make us neglect means: but, in the use of lawfull means, to expect a good issue from God. And if our case be such as we know not what to do, then to say as Iehoshaphat did, our eyes are upon thee. 2 Chron. 20. 12.

§. 169. Of wicked mens boldness, in pursuing evill to their own destruction.

THE aforesaid preservation of the Israelites through the red Sea, is much am∣plified by the destruction of the Egyptians therein.

Under this word, Egyptians, are comprised Pharaoh, and that great Host which* 1.658 he had gathered together to pursue the Israelites. It is said that he took six hundred chosen Chariots, and all the Chariots of Egypt, and Captains over every one of them. Exod. 14. 7. This implieth, that Pharaohs Army was a very great one. All these seeing a way made in the Sea, wherein the Israelites went before them, little con∣sidered the mighty power of God, in destroying many among their Countreymen,

and the wise Providence of God in putting difference betwixt the Egyptians and the Israelites, whereof they had had many particular instances before, Exod. 8. 22, 23. and 9. 6, 26. and 10. 23. but presumptuously thrust themselves into the Sea, in that way that they saw opened for the Israelites, and thereby brought destruction upon themselves.

a 1.659 The Greek word signifieth experience or triall, and it is translated, v. 36. It implyeth, that the Egyptians would yet make a further triall whether God would yet still defend his people, or could protect them against this Army: and thereupon rush on into the Sea.

Herein we may behold the boldness of enemies in pursueing the people of God.* 1.660 The like may be noted of the Amalekites, who not long after the destruction of this great Host of the Egyptians, set upon this people whom God had so preser∣•…•…. Exod. 17. 8. And the like also of Sihon King of the Amorites, and Og the King of Bashan, Numb. 21. 23. 33.

Malice and hatred so blindeth the mindes of the enemies of Gods Church, and 〈◊〉〈◊〉 intoxicateth their understanding, as they cannot discern the danger whereinto 〈◊〉〈◊〉 venture. They can neither think of things past, nor foresee and forecast* 1.661 〈◊〉〈◊〉 to come. Our Proverb saith, who so bold as blind Bayard?

• 1. This giveth proof of that satanical spirit which ruleth in wicked men: set∣•…•… their spirits on fire to do mischief: not regarding into what danger they im∣•…•… themselves: they are like mad bulls, who will run their career, though 〈◊〉〈◊〉 break their own necks. How do bloody minded men venture their own lives 〈◊〉〈◊〉 take away the lives of others? How doe all sinners run headlong down to their 〈◊〉〈◊〉 perdition, to accomplish their mischievous plots?
• 2. This doth much check the backwardness, coldness, and fearfulness of such* 1.662 〈◊〉〈◊〉 prosess the truth, in maintaining the same. How little will men venture in Gods cause? How doth every shew of danger discourage them? shall adversaries be so 〈◊〉〈◊〉 and venturous in opposing the Truth, and in persecuting the Professors thereof, and shall Professors be timorous in maintaining it?
• 3. Let this put us on to an holy zeal▪ in the cause of God, and of his Church, 〈◊〉〈◊〉 of our own and others salvation. Let the boldness of the wicked in their mis∣•…•… courses, animate and imbolden us in pious courses.

This is not to make us blind and mad, as the wicked are, by implunging our 〈◊〉〈◊〉 into apparent danger; but to make us cast off the cloaks of sluggishness and 〈◊〉〈◊〉, pretending danger where is no just cause of pretence. Prov. 22. 13. and 16. 13. Let us shew that there is more power in the divine Spirit to en∣bolden us to good, than can be in a satanicall spirit, to imbolden men to evill.

§. 170. Of Enemies perishing by that which preserveth Saints.

THE issue of the Egyptians forenamed boldness is expressed in this word, a 1.663 were drowned. This word is compounded of a b 1.664 simple verb that signifieth 〈◊〉〈◊〉, and c 1.665 a preposition that intendeth a thorough doing of a thing. So as 〈◊〉〈◊〉 compound signifieth to drink up, or as it is ordinarily translated, to swallow, 〈◊〉〈◊〉 Matth. 23. 24. 1 Cor. 15. 54. It is attributed to the Devill, and translated 〈◊〉〈◊〉; It being here applied to waters, it is fitly translated, were drowned: for waters swallowing up men, do drown them: thus we see, that the presumption* 1.666 of the Egyptians caused their destruction. The like may be exemplified in the forementioned instances of Amelek, Sihon, and Og: and might be in a multitude of others.

The just vengeance of God causeth this: for hereby they are brought as beasts into snares, and as birds into pits. Psal. 9. 15, 16. and 35. 8.

This is enough to disswade such as have any care, even of themselves and their own safety, from overmuch boldness and forwardness in persecuting such as God will protect. They have cause to fear, least God should make them visible spectacles of his vengeance. Let such consider Gods just dealing with these Egyptians.

To aggravate this evidence of Gods just vengeance, it is worthy our obser∣vation,

to consider, that means of the Churches preservation proved to be the means of their enemies destruction: for those waters that were a wall unto the* 1.667 Israelites, returned and covered all the Host of Pharaoh, Exod. 14. 28, 29. The Lions that preserved Daniel from the plots of the Princes of the Persians, were a meanes of devouring those Princes. Dan. 6. 22, 24.

This also proveth true in the means of salvation; for that word which is a sa∣vour of life to Believers, is a savour of death to others. 2 Cor. 2. 16. Thus may some in the Sacrament of the Lords Supper eat judgment to themselves. 1 Cor. 11. 29. So Christ himself who is a chief Corner-Stone, elect and precious to them that believe, is unto them that be disobedient, a stumbling block of offence. 1 Pet. 2. 6, 7, 8.

• 1. This comes to pass through mans abuse of the means which God affords for his good; as Saul abused his sword, wherewith formerly he had destroyed the enemies of the Church, by thrusting it into his own bowells. 1 Sam. 31. 4.
• 2. God being provoked by such men, turns blessings into curses.

This may afford us a good direction about the use of those means which we see to be usefull and succesfull to others. For this end,

• 1. Be sure of thy warrant for the use of such and such means. These Egyptians had no warrant so to rush into the Sea, as they did. When the Israelites presumed to go up against the Amalekites and Canaanites without Gods warrant, they were discomfited. Numb. 14. 44, 45.
• 2. Use warrantable means after a right manner: herein David failed, 1 Chro. 15. 13.
• 3. Aim at a right end. The King of Assyria aimed at a wrong end, in the successes that God gave him. Isa. 10. 12, 13.
• 4. In all lawfull things seek Gods blessing: for it is not means, but Gods bles∣sing on means, whereby we come to prosper, Deut. 8. 3. Prov. 10. 22.

§. 171. Of passing through the red Sea Sacramentally considered.

THE Apostle maketh this passing of the Israelites through the red Sea, to be such a Sacrament unto them, as Baptism is unto us, where he saith, They were all Baptized in the Sea: 1 Cor 10. 2.

Hereupon having distinctly noted the main points of the history, I hold it meet to open the Mysterie, and for that end,

• 1. To shew what kind of Sacrament their passing through the red Sea was.
• 2. To manifest wherein that Sacrament agreeth with Baptism.

That Sacrament may thus be described; It was one of the Jewes extraordina∣ry* 1.668 Sacraments wherein by their safe passing through the Sea, their preservation from the common destruction of mankind was represented and sealed up unto them.

• 1. That it was a Sacrament, is evident by this phrase, they were baptized in the Sea, 1 Cor. 10. 2. and in that it had the essentiall parts of a Sacrament, as we shall shew in comparing it with Baptism.
• 2. It was a Sacrament of the Iewes: apperteining to that Church alone. It was not for the Egyptians, They were drowned in the Sea. Hereby it is distin∣guished from the Ark, which was a generall Sacrament for the whole world, and also from Christian Sacraments.
• ...

  3. It was an extraordinary Sacrament, in that it was but once for all used.

  Hereby it was distinguished from the Jewes ordinary Sacraments, which were Circumcision and the Passover.

• 4. It is said to be one of their extraordinary Sacraments: to shew that the Jews had more extraordinary Sacraments than this. They had four. Two ans∣wered Baptism; This and the Cloud. 1 Cor. 10. 2. The two other answered the Lords Supper, which were Manna, and the Water that came out of the Rock.
• 5. The outward sign of this Sacrament was the red Sea: they passed through it.
• ...

• 6. The thing signified was Christs Blood, Christs Blood is the Sea that keeps us 〈◊〉〈◊〉 from that destruction that falls upon others.
• 7. The fit resemblance betwixt the sign and thing signified, sheweth, that this was represented by that, namely, that our spiritual preservation was represented by the manner of that temporal preservation.
• 8. The adding of the means to the promise, sheweth, that this was a Seal. The promise was first made to Abraham. Gen. 15. 14. and confirmed. Exod. 3. 8. and 14. 13. and by this passing through the red Sea ratified. This was an especial 〈◊〉〈◊〉 of strengthning their faith. Exod. 14. 31.

§. 172. Of the agreement betwixt Israels passing through the Red Sea and Baptism.

1. THE passing through the red Sea, and Baptism, had both the same out∣ward signes, which was water. Matth. 3. 6.

2. They had like rites; which were entring into the Water, and coming out 〈◊〉〈◊〉 it. Acts 8. 38, 39.

3. They both had the same inward substance, which was salvation by Christ. 〈◊〉〈◊〉. 6. 3. 4.

4. They both had the same ground, which was Gods Commandement and Gods promise. Exod. 14. 16. and 14. 13. Matth. 28. 19. Mark 16. 16.

5. They were both for the same people: which were Gods confederates. Matth. 〈◊〉〈◊〉. 19.

6. Both were but once administred, Ephes. 4. 5. Iohn 13. 10.

7. By both, persons were incorporated into Gods Church. They who passed through the red Sea were the onely people of God: so they who are Baptized.

8. Both Sacraments are unprofitable to such as start from the Covenant, 1 Cor. 10. 5. 2 Pet. 2. 20.

9. Both are Sacraments to prepare people for further grace. Therefore they 〈◊〉〈◊〉 passed through the red Sea had Manna, and the Water comming out of the Rock prepared for them: and such as are Baptized have the Lords Supper, as a Sacrament of spiritual nourishment.

10. In both there was a difference betwixt Gods people and his enemies. Is∣•…•… were saved, but Egyptians drowned. So by Baptism Believers are saved, 〈◊〉〈◊〉 flesh with the corrupt lusts thereof are destroyed.

11. As the Egyptians being drowned lay on the shore: so the old man with 〈◊〉〈◊〉 corrupt lusts, lies as drowned in Believers.

12. As the Israelites passed through the Sea by the wilderness into Canaan: so Bel•…•…evers that are Baptized pass by this world into Heaven. Mark. 16. 16.

§. 173. Of the Resolution of, and Observation from

Heb. 11. 29.

•…•…y saith they passed through the red Sea, as by dry land: which the Egyptians assaying to do, were drowned.

THE sum of this verse is a proof of the Faith of the Israelites, under the con∣duct of Moses: Hereof are two parts,

• 1. A preservation
• 2. A destruction.

In setting down the preservation, ob∣serve,

• 1. The Persons preserved; in this relative, they,
• 2. The kinde of preservation; here again observe.
  • 1. The matter manifested two wayes.
    • 1. By an act, they passed through.
    • 2. By the object, The red Sea.
  • 2. The manner, under this phrase, as by dry land.

In setting down the destruction observe:

• 1. The Persons destroyed, the Egyptians.
• ...

• 2. 〈◊〉〈◊〉 atempt, assaying to do.
• 3. The issue, were drowned.

Doctrines.

• I. Faith is common to all sorts of persons. The relative particle, They, extendeth it self to all sorts among the Israelites. See §. 165.
• II. The faith of some may be beneficiall to others. Though all did not believe, yet all received this benefit, by the faith of them that believed, that they were pre∣served. See §. 165, 166.
• III. Faith makes bold. By Faith the Israelites were enboldned to adventure through the Sea. See §. 166.
• IV. Weak in faith may become strong in faith. Many of those who upon the sight of Pharaohs hoste murmured, now confidently go into the Sea. See §. 166.
• V. Terrible things affright not believers. The rising up of the waters of the Sea, could not but seem terrible, yet these believers are not affrighted. See §. 167.
• I. God can carry his through great dangers. He carried these Israelites through the red Sea. See §. 168.
• VII. God can make the most dangerous places to be the safest. He made the bot∣tom of the Sea to be as dry land. See §. 168.
• VIII. Enemies boldly venture in the pursuie of Gods Saints. So did the Egyptians when they entered into the Sea upon pursute of the Israelites. See §. 169.
• IX. Presumption is the ready way of destruction. The presumption of the Egyptians in entring into the Sea caused the destruction. See §. 170.
• X. The same means may cause preservation to some, and destruction to others. Instance the red Sea, wherein the Israelites were preserved, and the Egyptians were destroyed. See §. 170.
• XI. Israels passing through the red Sea was a like figure to Christians Baptism. See §. 171, 172.

§. 174. Of the meaning of Hebr. 11. 30.

Hebr. 11. 30.

By faith the Walls of Jericho fell down, after they were compassed about seven days.

THE twelfth instance for proof of the vigor of Faith, is of the Israelites, un∣der the government and conduct of Ioshua.

This is the ninth instance from the Flood, and the first after the Law.

By faith is here meant the same kind of faith that was before mentioned in the other instances.

Iericho here mentioned, was a strong and well fenced City: a frontier Town;* 1.669 the first that kept them from entring far into Canaan. It was one of those Cities which affrighted the spyes that were first sent to search the Land: because, as they said, They were walled and exceeding great, (Numb. 13. 28.) great and walled up to Heaven, Deut. 1. 28. So as to mans eyes it was impregnable. Had* 1.670 this Citie stood in the strength thereof, it might have been a refuge for others, that had been overcome: yea it might have been such a block in the passage of the Israelites, as might have kept them from entring further. Therefore the Lord, by destroying this Citie in the first place, would make a ready way, and open passage for his people: and withall give them hope of prevailing over others, by laying this flat to the ground.

That this great work might appear to be of the Lord, it is said, that by faith* 1.671 the walls fell down; that is, Ioshua and the Israelites that followed him, believing that the Lord was their God, and that he would accomplish all his promises, made to his Church in Christ; and particularly this of Iericho, answerably it fell out. That they had a particular charge and promise to march about Iericho, and that the walls of it should fall down, is evident in the five first verses of the •…•…ixt of Ioshua.

Their faith is manifested by their obedience, in the verses following: and the fruit and effect thereof is thus plainly expressed, the walls fell down flat, Josh. 2. •…•…0. so as by inserting the persons that are here intended, the full sense of the A∣postle will cleerly appear thus;

By the faith of Ioshua; and the rest of the host of Israel, the walls of Iericho •…•…ell down.

The Iewish Rabbins and Chaldee Interpreters are of opinion, that those high* 1.672 and thick walls sunk down right into the ground, and were swallowed up of the 〈◊〉〈◊〉, that the stones and rubbish of the walls might be no hinderance to the Is∣raelites entring into the City. But for this we have no sure ground out of the re∣cord of sacred Scripture.

These particulars are expresly set down.

• 1. The walls fell down flat.* 1.673
• 2. All living Creatures in the City, man and beast, male and female, young and old, were slain with the sword, except Rahab, and those who were in her house.
• 3. Whatsoever was combustible was burnt, as Linen, Woollen, Wooden, and other like things.
• 4. Metalls that could endure the fire, as Silver, Gold, Brass, and Iron, were consecrated to the Lord. For God would have the first fruits. None of the people might take any part thereof, to try whether they would rest on God for sufficient provision, or no.
• 5. The City it self was burnt with fire.
• 6. A curse was layd on him that should build it up again. Thus was this 〈◊〉〈◊〉 block clean removed out of their way, and that with no violence used by 〈◊〉〈◊〉: for it is said of those walls, a 1.674 they fell down. The verb is of the active •…•…oyce; and for ought that any man could see, they tumbled down of themselves: but this was not done till the Army had used such means as God had prescribed un∣•…•… them; which were these.
  • 1. The men of Armes march along in order. They make no trenches to keep* 1.675 themselves safe. They stand not in battle aray, to repel the excursions of their enemies; they set no engins against the walls, nor assault the Citie: But march on one after another, whereby they lye the more open to their enemies.
  • 2. Seven Priests go before with seven trumpets of Rams hornes, sounding with them. Had they sounded with the Silver Trumpets (which were consecra∣ted, and to the alarum whereof in war a blessing was promised. Numb. 10. 9. An evident performance whereof is recorded, 2 Chro. 13. 14, 15.) some spirit might have been put into the Israelites, and a more seeming ground of faith: but God would thus try them, by so mean a meanes, as sounding of Rams hornes; which we read not before or after, to be used for triumph.
  • 3. The Ark followeth the Priests. The Ark was but a little Chest, Exod.* 1.676 25. 10. It could not hold any store of ammunition: neither was there a sword or any warlike instrument therein. So as to the eye of flesh and blood this Ark could stand them in little stead. Yet to such as believed, it was a great prop for their faith. For the Ark was an especial evidence of Gods presence among them. It had in it the book of Gods Covenant be∣twixt him and his people, and thereupon it is called the Ark of the Cove∣nant, Hebr. 9. 4. Yea, it was Called by the name of the Lord of H•…•…sts, 2 Sam. 6. 2. When it was lift up, the Priest said, Let God arise, Numb. 10. 35. The Lord is said to dwell betwixt the Cherubims over it, 2 King. 19. 50. From it the Lord used to deliver his Oracles, Exod. 25. 22. And be∣fore it they used to fall and pray, Iosh. 7. 6. Gods blessing accompanied it, 2 Sam. 6. 12. On those and other like grounds the Lord caused the Ark to be carried in their march, to establish their faith. Of this Ark, See Chap. 11. v. 30. §. 20.
  • 4. In their march the foresaid Trumpets only sounded: The people were

• ...
  • commanded to be silent, to shew that they needed not consult one with an∣other what to do, but attend the pleasure of God.
  • 5. The reere, or gathering Host, went last; with it all their provision was carried: whereby it is evident that they did not fear any attempt of the enemy.
  • 6. In this order they went round about the Citie once a day for six days toge∣ther: and on the seventh day they went round about it seven times; In which respect the walls are here said, to be compassed about seven dayes: not by a seven dayes siege against it: for every day after they had gone about it, they returned to the Camp, and there lodged. But on the seventh day, after they had marched about it seven times, they gave a great a shout, whereupon the walls fell flat to the ground, and the Army entred into the City and destroyed it.

This seventh dayes circuit, and seven times on the seventh day, was to prove their faith the more, and to try their obedience and patience.

Flesh and blood might thus have objected; while we compass the City, they may sally out against part of our Army: yea six dayes compassing the Citie may make us weary, in that we are so long without success; so as herein their faith is proved.

God in this course doth also tender their weakness, in giving the Citie within the space of seven dayes, without any great pains of their own, into their hands. For they were now come into Cannan: they had no store of provision before hand: a long siege might have brought them to great want; God doth therefore here∣in keep them from fainting before the work was done.

§. 175. Of Gods removing stumbling blocks out of his Peoples way.

THis phrase, By faith the walls of Iericho fell down, giveth proof, that faith may* 1.677 work upon senseless creatures. Not that senseless creatures are capable of re∣ceiving or rejecting faith; but that believers by their faith may have power even over senseless creatures. The other phrase, quenched the violence of fire, [v. 34] is attributed to faith, in such a sense, as the point in hand is.

That which is said of senseless, may be applyed to unreasonable creatures; for believers by their faith have stopped the mouth of Lions, v. 33.

Faith is set on him who hath an absolute power over reasonable, unreasonable, senseless, and all sorts of creatures. That what he can do, faith, in that course which he prescribeth, may be said to do, in that it is the means which h•…•… hath sanctified for the manifestation of his power.

The falling of the walls of Iericho doth further shew, that God can and will* 1.678 remove such stumbling blocks as lye in that way, thorow which he will have his people to pass. This City was a block in their way to the other part of Canaan: and the walls of the City were a block to keep them from entring into the City. Therefore he caused the walls to fall, and the City to be destroyed. Thus he divi∣ded the Sea [Exod. 14. 21.] and Iordan, 2 King. 2. 8. Christ setteth down this in two extraordinary instances. One is, in removing a mountain, Matth. 17. 20. The other is, in plucking up a Sycamore-tree by the roots, and planting it in the Sea. Luke 17. 6.

Object. All these are extraordinary.

Answ. Yet they are of force, and fit to prove Gods power and goodness in re∣moving ordinary obstacles: and that by an argument from the greater to the less, which may be thus framed;

If God upon an extraordinary faith work extraordinary matters, much more will he work ordinary matters upon an ordinary faith. Christ himself maketh this inference, Mark. 11. 23. 24. So doth his Apostle, Iam. 5. 16, 17, 18. Both of them from extraordinary instances prove the ordinary power of prayer.

Wherefore when Sathan, or wicked men, or our own sins, or any kind of temptations stand, as Iericho, in our way to Canaan, Pray to him that is able

to remove these stumbling blocks, and believe as Christ adviseth, Matth. 11. 24.

We have the more cause to believe in such cases, because mens greatest defences* 1.679 are nothing against God. The walls of Iericho were thick, and high, and they were 〈◊〉〈◊〉 shut up because of the Children of Israel, Josh. 6. 1. Yet those walls of that City fell down, when God would have it so. So did Goliah that great Giant fill, 1 Sam. 17. 49. and Senacherib with all his Host, 2 King. 19. 35, 37.

Mans preparations, and defences, without a divine blessing, are as walls dau∣•…•… with untempered morter, Ezek. 13. 11, 13. and as an house built upon the 〈◊〉〈◊〉, Matth. 7. 26, 27.

It is therefore an egregious point of folly to spend a mans wit, to use all his* 1.680 paines, to put forth his utmost strength, and to make the greatest defence that he 〈◊〉〈◊〉▪ against, or without the Lord, Isa. 30. 1. Numb. 14. 40.

Men in matters against God are like blind Bayards, which rush on to their own destruction. The men of Iericho might have considered that it was as easy for God to break open their gates, or beat down their walls, as to divide the red Sea, 〈◊〉〈◊〉 Iordan. Rahab considered as much, Iosh. 2. 10. And the Gibeonites, Josh. •…•…3. &c. But where mens minds are blinded, and their senses stupified, folly 〈◊〉〈◊〉 it self. Such folly manifesteth it self in most men: they trust to their 〈◊〉〈◊〉, Skill, Strength, Multitude of men, and preparations which themselves make; 〈◊〉〈◊〉 seek not to the Lord. In sicknesses, like Asa, they trust to Physitians, and 〈◊〉〈◊〉 unto the Lord, 2 Chro. 16. 12. If the enemies come against them, they do as the men of Iericho did. Iosh. 6. 1. but seek not to the Lord. This is it that God 〈◊〉〈◊〉 much tax in his own people, Isa. 22. 8, 9. &c.

This may stir up such as have the Lord on their side, and are by him set apart to any work, boldly to go on, notwithstanding the opposition that is made against them.

Mans oppositions are no more than the high, and strong walls of Iericho▪ Note 〈◊〉〈◊〉 resolution, 1 Sam. 14. 21.

The like is noted of Asa, 2 Chro. 14. 11.

§. 176. Of oppositions giving place of themselves.

THis act, a 1.681 Fell down, giveth proof, that God can make the strongest opposi∣tion to yield of itself. It is said, that the Sea fled, Psal. 114. 3. And that Peters chaines fell off from his hands, and that an Iron gate opened of its own ac∣•…•…, Act. 12. 7, 10. As senseless, so reasonable Creatures have done thus. As the great host of Midian, ran, and fled from Gideon with his three hundred 〈◊〉〈◊〉, Iudg. 7. 21.

The like is noted of the Philistines, 1 Sam. 14. 15. and of the Assyrians, •…•… King. 7. 7. and of the men that came to apprehend Christ, Iohn 18. 8.

Gods power is such, as if he say to any Creature Stand, it stands; Go, it goes. The Sun stood still when God would have it, Iosh. 10. 13. and ran backwards, when God would have it so, 2 King. 20. 11.

It is said of all the Creatures which God used to plague the Egyptians, with they rebelled not against his word, Psal. 105. 28.

This is a great encouragement to Gods people against all oppositions, in Gods way▪ though they see no meanes for removing them, yet God can make them re∣move of themselves. What Chaines, or Cords had Daniel to tye the Lions among whom he was cast? What water had his three Companions to quench the fire in∣to which they were cast? What Angells were used to pull the Devills out of their holds, when Christ commanded them to come out? These and other like things are recorded, not to make us neglect meanes, nor to expect such miracles: but when we see no means, to rely on God, and in faith say, God will provide.

§. 177. Of great works done by weak means.

THE means prescribed for making way to enter into Iericho, were to the ey•…•… of Flesh and Blood very unlikely. [The means are distinctly noted, §. 174.▪ Yet they were effectual: so was Moses his striking of the Sea, and a Rock with his Rod, Exod. 14. 16. and 17. 6. The like may be observed of many means which God from time to time hath caused to be used.

• 1. God prescribeth means to try our obedience: but unlikely means to try our faith.
• 2. He prescribeth means to be occasions of looking to him for his blessing only:* 1.682 but strange and mean means to draw our hearts from depending on Creatures.
• 3. Means are prescribed to give evidence of the divine providence: but weak means to give evidence of Gods Almighty power: for his power is manifested in weakness, 2 Cor. 12. 5.

Let us learn hereby to take heed of doting on means. In use of means look to God: submit to his will; prescribe nothing unto him, but rest on his power and blessing.

We may and ought carefully to observe, what means God hath sanctified▪ for* 1.683 the effecting of any thing, and conscionably use the same. To contemn or neglect means, is to oppose our shallow conceit to Gods unsearchable Wisdom. Had not Naaman been better advised by his servants, he might have gone away from the Prophet as foul a Leper as he came, 2 Kings 5. 11. Mens greatest failing in this kind is about weightyest matters: such as concern their souls salvation. There∣fore herein especially take heed of Sathans subtilty. Go on in Gods way, observ•…•… his course; and then all Sathans attempts shall be as the walls of Iericho, they shall fall down flat.

§. 178. Of the Walls of Jericho falling down in the seventh day.

THE Apostle taketh notice of the number of dayes, in which they compassed the City, before the walls fell down: whereby he would have us take notice, that God hath a set time to do what he intendeth. It was a longer time, but a set time which he appointed for preparing the Arke; even an hundred and twen∣ty yeares, Gen. 6. 3. compared with 1 Pet. 3. 20.

God had his set time for bringing his people out of the Egyptian bondage, Gen.* 1.684 15. 13. Exod. 12. 41. And out of the Babylonish Captivity, Ier. 25. 11, 12. He had a set time both for plenty, and also for famin in Egypt, Gen. 41. 26. So set is this time, as it is stiled an houre Iohn 2. 4. and 7. 30. As God hath his houre for effecting his own acts, so likewise for permitting wicked ones to do what they do, Mark. 14. 41. Luc. 22. 15.

The Father hath put times and seasons in his own power, Act. 1. 7. And he teacheth Children of men to do things in their season, Isa. 28. 26. Much more will he himself order matters in their fittest season.

• 1. This gives evidence of the Divine Providence in ordering matters: and sheweth, that they fall not out by chance.
• 2. This giveth ground of contentment and comfort in all events. They fall out in the fittest time and season. When any that are dear, or usefull unto us, are taken away; (be they Governors, Ministers, Parents, Husbands, Wives, Chil∣dren, Friends, or any other;) they are taken away in the time appointed by God, which is the fittest time. It is in vain to seek either to prevent, or to put off Gods time. As it cannot be prevented, so it shall not be overslipt on the seventh day, the walls, that held out seven dayes compassing, fell down.
• 3. We have hereupon good ground to wait for the Lords time: as the Host of Israel did, Waite because it will surely come, Hab. 2. 3. He that believeth shall not make hast, Isa. 28. 16. This was it which Christ intended under this phrase, mine houre is not yet come, John 2. 5.
• 4. This should put us on cheerfully to get on in the work and way of the

• Lord: though for a time we may meet with many discouragements from the threat∣nings and attempts of men. When the Pharisces told Christ, that Herod would 〈◊〉〈◊〉 him, Christ returnes this answer, I must walk to day and to morrow, and the •…•…n following, Luc. 13. 32, 33. God hath a time for thee to work, and in that time he will uphold thee. And what God appoints shall in time be accom∣plished.

Divine Truth is insallible, Tit. 1. 2. Heb. 6. 18. And that Divine Truth 〈◊〉〈◊〉 manifest it self both in the substance of matters, and in their circumstances, 〈◊〉〈◊〉 Manne•…•…, Means, Time. All which are here verified.

There being seven days spent in the Armies marching about Iericho, one of* 1.685 them must needs be the Sabbath. Now this was the strictest time of observing the Sabbath: yet on a Sabbath the whole Army marched at least once about Iericho. This marching was not simply a work of Piety, but a servill work; yet by Gods appointment performed on a Sabbath day. Which giveth instance, that in some cases some servill works may be done on the Sabbath. Hereof see more in my Treatise of the Sabbaths Sanctification. 37. quest.

§. 179. Of the Resolution of, and Observation from Heb. 11. 30.

IN this verse there is a proof of the Faith of the Israelites, under the conduct of 〈◊〉〈◊〉. Here we are to consider,

• 1. The thing proved.
• 2. The kind of proof.

In the former, One thing is expressed, which is Faith. The other is im∣plied, which sets out the persons whose faith is commended.

The latter is

• 1. Propounded.
• 2. Amplified.

In that which is propounded, we may observe,

• 1. The subject whereon their Faith was manifested: the walls of Iericho.
• 2. The effect whereby it was manifested, fell down.

In amplifying the proof, we may observe

• 1. The means used, they were compassed about,
• 2. The time how long, seven dayes.

Doctrines.

• I. Faith may work upon senceless creatures. The walls of Iericho, which by Faith fell down, were such Creatures. See §. 175.
• II. Stumbling blocks in the way which God hath appointed shall be removed. Ie∣richo was a stumbling-block to the Israelites entring into Canaan, but destroy∣ed. See §. 175.
• III. Mans best defences against God are nothing. The high and thick walls of Iericho fell down before Gods people. See §. 175.
• IV. God can make such things as stand against his people to yield of themselves. The walls of Iericho fell down of themselves without any battering. See §. 176.
• V. Great matters may be effected by mean means. The means used for entring in∣to Iericho were in mans apprehension very mean: yet the walls of the City round about fell down, which was a great matter. See §. 177.
• VI. God hath a set time for his works. The expression of seven dayes intends as much. See▪ §, 178.
• VII. What God 〈◊〉〈◊〉 shall in his time be accomplished. In the seventh day, which God appointed, Iericho fell down. See §. 178.
• VIII. In some cases, some servile works may be done upon the Sabbath. One of the seven dayes▪ wherein they compassed the City must needs be upon the Sab∣bath. See §. 178.

§. 180. Of the Apostles method in setting down the example of Rahab.

Heb. 11. 31.

By faith the harlot Rahab perished not with them * 1.686 that believed not, when she had received the Spies with peace.

THE thirteenth instance of the proof of the vigor of faith; and tenth after the Flood, and second after the Law, and last of the Anaphora, which carrieth this word before it, by Faith, is Rahab.

In setting down this instance, the method and order of the Apostle, in produ∣cing examples, to commend unto us this precious gift of Faith, is worthy to be observed.

• 1. He calls out eminent persons, such as Abel, Enoch, Noah, Abraham,* 1.687 &c. which are the more perfect patterns.
• 2. He inserts women, as Sarah, and the Mother of Moses, to prove that even women may become Worthies.
• 3. He produceth multitudes, as they who passed thorough the Red Sea, and marched about Iericho, to shew that Faith is a common gift for all sorts of people.
• 4. He giveth instance of a notorious sinner, which was Rahab, to provoke the worst to repent and believe. This is a strong enducement thereunto: for if the Faith of eminent persons, if the faith of weak women, if the faith of multitudes work not upon us, let us be ashamed to come short of one that was an Har∣lot.

Though the Spies were received by Rahab before the walls of Iericho fell down, yet she and her family were not preserved before.

That preservation was the fruit and effect of her faith: and in that respect also this instance of Faith is fitly set down after the former.

§. 181. Of Gods accepting the seed of Faith.

COncerning the Faith here mentioned, great question is made whether it were a true justifying Faith or no.

Some deny it to be so, because she was not of the Church, nor had heard Gods Word, which is the true ground of such a Faith.

But I answer, that she had heard of Gods works, Iosh. 2. 9. &c. and thereby* 1.688 she was brought to believe and acknowledge that the God of Israel was the true God, and a mercifull God, and that to sinners: whereupon she was enduced to trust in God, and to desire communion with his people: Hereby she attained a true Faith, whereof this was the seed: and so accepted of God for a true faith. She* 1.689 believed that the Lord had given the Israelites the Land of Canaan: and that they should possess it: and that they were the true and only people of God, and was resolved to live and dy with them. Thus there was the seed of Faith in her: and this was accounted a true Faith which would grow and encrease more and more. Such a faith had Naaman, 2 Kings 5. 15. And Nicodemus, John 3. 2. And the Father of the Lunatick, Mar. 9. 24.

God beholds such a substance in such a kind of faith as will bring forth glorious fruits. For the spirit, that worketh this, ever abideth: and he having begun a good work will perform it unto the end, Phil. 1. 6.

• 1. This is sweet comfort to such as find the true seed and beginning of grace* 1.690 in them. For this inward working is an evidence of the 〈◊〉〈◊〉: and every true evi∣dence thereof is a matter of much comfort. When a woman that desireth children, first discerneth that she conceiveth with child, she is much comforted, and rejoy∣ceth in hope of bringing forth a perfect child. The Israelites much rejoyced when the foundation of the house of the Lord was laid after their captivity (Ezra. 3. 11.) in hope that the whole house in time would be perfected. For the present, God hath the seed of Faith in high account: and for the future, God wil so bless it, as a grain of

• ... Mustard-seed shall become a tree. Matth. 13. 31, 32.
• 2. They who find the beginnings of grace in them, who earnestly desire true grace, who sensibly feel the want of it, who are truly grieved for that want, •…•…ay hence receive comfort. True grace, though small, will be accepted.
• 3. Two sorts of people may receive direction from hence.
  • 1. They who have but small means. Let such improve those means to the* 1.691 best advantage that they can: So did Rahab. If men well use what they have, they shall have more. Unto every one which hath, shall be given. Luk, 19. 26.
  • 2. They who have powerfull means, as they find any inward working of* 1.692 the spirit in, and by those means, let them endeavour to grow thereby: and answer plentifull means of grace, with some competent measure of grace. This is an evidence of the truth of grace. Though small grace may be true, yet true grace will not ever be small. Things of Gods Kingdom do grow, and that to admiration, Ezek. 47. 3, 4, 5.

§. 182. Of the fruits of Rahab's Faith.

THE person whose faith is here commended, is thus set out, The harlot Rahab. Her example is the more rare.

• 1. By reason of her Sex, manifested in the a 1.693 feminine gender, she was a 〈◊〉〈◊〉. That women may prove Worthies, hath been proved, v. 11. §. 53.
• 2. By reason of her Nation: She was a Gentile: yea, She was of the cur∣•…•…ed Stock of the Canaanites; so as God can call out into his Church the most •…•…likely that may be.
• 3. By reason of her externall condition, or silthy profession, she was an 〈◊〉〈◊〉. This doth much confirm the point last noted.

Her name is here said to be b 1.694 Rahab, which in Hebrew signifieth broad, 〈◊〉〈◊〉 large. It fitly answereth both to her former, and later condition.

To her former, in regard of her impudency: making herself as a broad street for •…•…y to come into.

To the later, in regard of the largeness of her heart, and soul, in receiving a large apprehension of Gods works: and those both of his Justice, and mercy. 〈◊〉〈◊〉. 2. 9. &c.

There is mention made of c 1.695 Rahab. Psal. 87. 4. and 89. 10. and Isa. 51. 9. But, though in English, the names are of the same letters: yet in Hebrew they have different letters, and come from different roots: one signifieth broad; the o∣ther proud, and is put for Egypt.

The fruits of her faith were such as these, manifested, Iosh. chap. 2.

• 1. She entertaineth those that were of the true Church. v. 1.
• 2. She hides them from danger. v. 4.
• 3. She refuseth to betray them. v. 4.
• 4. She beguiles those that sought to apprehend them. v. 5.
• 5. She acknowledgeth the true God. v. 11.
• 6. She confesseth that God had affrighted the Nations. v. 9.
• 7. She ascribeth to God, and to his power, the great works which he had done. v. 10.
• 8. She is perswaded, that what God had said, should be. v. 9.
• 9. She adjures them by the true God. v. 12.
• 10. She desires mercy of Gods people, when others stood out: wherein she looked further than others: and more profited by what she had heard. v. 12.
• 11. Her desire of mercy is extended to all hers. v. 13.
• 12. She keeps Covenant, v. 14, 21.
• 13. She provides a means for the escape of Gods people. v. 15.
• 14. She incorporated herself into Gods Church for ever. Iosh. 6. 25. Matth. 1. 5.

This instance of Rahab giveth evidence, that God had Gentiles among his peo∣ple, and accounted members of the true Church.

Jew•…•…sh writers reckon up nine famous women.

• 1. Hagar, an Egyptian in Abrahams family, Gen. 16. 1.
• ...

  2. Asenath, Ioseph's wife. Genes. 41. 50.

  These two were the Midwives that preserved the Children of the H•…•…brews alive against the Kings command. Exod. 1. 15.

• 3. Shiphra.
• 4. Puah.
• 5. Pharaohs daughter. Exod. 2. 5. There order sheweth, that they mean her, who took up Moses: though Solomons wife may more fitly be meant.
• 6. Zipporah, Moses wife. Exod. 2. 21.
• 7. This Rahab mentioned in my text.
• 8. Ruth. The daughter in law of Naomi. Ruth. 1. 16.
• 9. Iaell. The wife of Heber the Kenite. Judg. 4. 17.

All these did worthy facts: but whether all these were effectually converted, is a question. Besides these, there were many others, both men, and women; Witness the Laws that were made for strangers of both Sexes: and their admit∣tance to the Passeover, and to other Sacred Rites.

God hereby gave evidences, and pledges of the extent of his goodnes, to all of all sorts: and of the truth of his promise made to Abraham, that in his Seed all Nations should be blessed. Gen. 22. 18.

Hereby the Lord sheweth himself to be no respecter of persons.

The like he doth now concerning the recalling of the rejected Jews. (Rom. 11. 25, 26.) There ever have been since their rejection some Jews professing the Christian faith, Rom. 11. 1. &c.

The promise which God made for calling the Gentiles, moved the Jews to en∣tertain such Gentiles as came in to them, and to pray for others.

The like ground have we to do the like duty on the behalf of Jews.

§. 183. Of Rahab being an harlot: and of her prerogative.

THat woman who yielded forth such fruits of faith, is expresly said to be an Harlot: which brandeth her for an infam•…•…us woman.

Some question is made by the Iewish Rabbins, about the a 1.696 Hebrew word, whe∣ther it should signify an Harlot, or an Hostess. They suppose it a matter impro∣bable* 1.697 and dishonourable for Israelites, comming among Gentiles, to enter into the house of an harlot: not considering how Gods glory was much more magni∣fied by her conversion; for,

• 1. By a secret providence, and divine instinct, was this thus ordered.
• ...

  2. She is called an Harlot; not in reference to her present, but to her former past condition. As Matthew the Publican; Matth. 10. 3.

  This may be explained by an infamous title given to a woman; but in refe∣rence to the time past, which is thus expressed, a woman which was a 〈◊〉〈◊〉. Luk. 7. 37. For God had purified her heart by faith. Acts 15. 9.

• 3. They went not to her house, because it was a publick Stewes; but because it was a remote, and secret place: for it was upon the Town-wall. Iosh. 2. 15.

For the point in hand, there are b 1.698 two roots from whence the Hebrew word may be derived: which expresly signify to play the Harlot: or to com•…•…it •…•…∣cation.

There is also an other c 1.699 Hebrew word which signifieth meat: whence they would derive d 1.700 the word attributed to this woman: and expound it, Hostess, or▪ Victualer, that selleth meat: but they cannot give any express instance thereof. They produce some places where this word is used: but if the sence of place be well observed, it will appear, that in all those places the word may he more fitly translated Harlot, then Hostess: as Iudg. 11. 1. 1 Kings 3. 16. Ioel 3. 3.

This word in Hebrew is in other places put for an Harlot, by their own con∣fession: nor can it be taken, for an Hostess or Victualer; as Gen. 34. 31. Lev. 21. 7.* 1.701 Ez•…•…k. 16. 41. Prov. 23. 27. Besides, the LXX. who well understood the mea∣ning of the Hebrew words, ever translate it with e 1.702 a word that properly signi∣fieth an Harlot. And two Apostles expound it so; namely this Apostle here, and Iames •…•…. 25.

Surely this much tendeth to the magnifying of God's Almighty power, free 〈◊〉〈◊〉, and rich mercy, that an Harlot should attain to such Faith, and be made 〈◊〉〈◊〉 of such favour and honour as she was: as

• 1. To profit by Gods works so far beyond all her Country, as she did.* 1.703
• 2. To be an Hostess to the people of God.
• 3. To be a means of preserving, not herself only, but all hers, from a common destruction.
• 4. To be admitted, though a Gentill, into the Commonwealth of Israel.
• 5. To be incorporated into the true Church of God.
• 6. To be married to a prime Prince in Israel: which was Salmon.
• 7. To be one of those Progenitors from whom the promised Messiah by li∣•…•… descent should come. Matth. 1. 5.
• 8. To be called out by an Apostle, and by name to be put into the Catalogue 〈◊〉〈◊〉 Gods Worthies.
• 9. To be produced by another Apostle, as a prime pattern of manifesting her 〈◊〉〈◊〉 by works. Iam. 2. 25.
• 10. To be an heir of eternal life; as all Christs progenitors, from whom in 〈◊〉〈◊〉 line he descended, are supposed to be: and as all true believers are.

These shew how forward God is to honour penitent sinners. And how much 〈◊〉〈◊〉 such may receive from him. The names of such as are registred in sacred Scripture give further evidence hereof: Ruth, Naaman, Matthew, Zaccheus, the 〈◊〉〈◊〉 that washed Christs feet with her tears, Paul, and others, Matth. •…•…1. 32.

Gods high account of such is manifested many wayes.* 1.704

• 1. By sending his Son to call such. Matth. 9. 13. yea, to seek, and to save •…•…hem.
• 2. By affording his Gospel, and Ministers to preach it unto them. Acts •…•…6. 17, 18.
• 3. By Christs patient waiting upon them. Rev. 3. 20.
• 4. By Gods readiness to receive sinners when they are coming to him, even a 〈◊〉〈◊〉 off. Luk. 15. 20. Psal. 32. 5.
• 5. By that joy which Ang•…•…lls express upon the conversion of sinners, Luk. 1•…•…. 10.
• 6. By that glory and praise which the Church giveth for such. Gal. 1. 22, 23. 〈◊〉〈◊〉 11. 18.
• 7. By that recompence which God confers upon them. This consisteth of sun∣•…•… branches, as
  • 1. A free discharge of their whole debt, and full remission of all their sins. Luk. 18. 13, 14.
  • 2. His sanctifying, comforting and supporting spirit in an abundant measure. 1 Cor. 15. 10.
  • 3. External honours: instance, Rahab, Ruth, and the Prodigal. Luk. 15. 23.
  • 4. External life: and it may be a great degree of glory in heaven; for if notorious sinners after their conversion remain faithfull, and give forth fruits meet for repentance, their former wicked course shall not be re∣membred to impaire their heavenly glory. Ezek. 18. 21. Yea, many such converts are, by a consideration of their former wickedness, stirred up, to labour in Gods work more abundantly than others. 1 Cor. 15. 10.

• 1. This giveth a cleer demonstration of the free grace and rich mercy of our God; for sin to God is more than any Rebellion or •…•…igh Treason against the 〈◊〉〈◊〉 Monarch on earth.
• 2. It giveth also a demonstration of the Equity and Justice of God upon im∣penitent sinners. Eze•…•…. 18. 27, &c. We may from hence infer, that the destruction of every impenitent si•…•…ner is of himself. Hos. 13. 9.
• 3. This mercy of God to Rahab should stir up others to do as Rahab did. Though all Iericho stood out, yet would not she; she had heard and she believed,

• that there was no standing out against God; She therefore comes in; she seeks mercy and finds mercy: goe and do thou likewise. Luk. 10. 37.

§. 184. Of Rahab not perishing with others.

AMong many other evidences of Gods mercy to this penitent, one is thus ex∣pressed, a 1.705 She perished not with them that believed not. This phrase, She perished not with, is the interpretation of one Greek word, which is a double compound.

Of the simple b 1.706 verb, and of the c 1.707 first composition, See Chap. 10. v. 39. §. 151. d 1.708 The other preposition, which maketh it a double compound, signi∣fieth, with; and hath reference to others, which are said, not to believe: so as she was preserved from a common destruction.

By her not perishing, is meant her preservation from death, Under it is com∣prised not only the preservation of her person, but also of all that were with her in her house. Iosh. 6. 23, 25.

The manner of her preservation was this,

• 1. When the walls of the Citie fell down, and thereby a way was made for* 1.709 the whole Army to enter into the Citie, Ioshua sends to her the spies, who knew where her house was, and promised preservation to her, and all in her house. This is a worthy president for Generalls, and other Commanders to r•…•…tifie the Engagements of such as are imployed by them.
• 2. The Spies that were preserved by her, readily goe, and accomplish what she had made them promise and swear. This is a good example for such as have received kindness: especially when they are bound by promise and oath, to a par∣ticular retribution.
• 3. All in her house are saved; so as Covenant and Oaths, are to be performed to the full.
• 4. They were for a time left without the Camp of Israel: to shew, that all to whom external favour is shewed, are not presently to be made partakers of all the priviledges of the Church. There must be a time for such as have been of a false Religion, to give good evidence of their true Faith and repentance.
• 5. She and hers dwelt for ever among the Israelites: so as true Converts, though strangers, after good proof, are to be accounted as those who are born in the Church.

1. Quest. Why is no mention made of her Husband and Children?

Ans. It is probable, that she being an Harlot, had neither Husband, nor Child.* 1.710

2. Quest. How is this, that she perished not, attributed to her faith, seeing it was an act of Ioshua and the Israelites?

Answ.

• 1. Her faith made her expect preservation.
• 2. It made her shew that kindness to the Spies, which was the procuring cause of her preservation.
• 3. It made her capitulate with them about her preservation.
• 4. It made her bind them by promise and oath to save her.
• 5. It made her tye the scarlet thred to her window as a sign.
• 6. It made her withall her kindred to abide in her house, whereby she and they were saved.

This fruit of faith giveth a proof, that faith may keep believers from common* 1.711 destruction. Thus Noah, and they that were with him in the Ark, were preser∣ved from the general Deluge. See more hereof in the Plaister for the Plague, on Numb. 16. 45. §. 12, 13, &c.* 1.712

Under this preservation, all those that were in Rahabs family were preserved, (Iosh. 6. 22, 23.) It giveth proof, that they who belong to believers, may reap much good by them. Act. 27. 24. Luk. 19. 9. Act. 16. 15, 31.

This ariseth not from any desert of faith, but meerly from that respect which God beareth to believers.

• 1. This teacheth such as belong to believers.
  • 1. To bless God, for that lot that is fallen unto them▪
  • ...

• ...
  • 2. There to abide. Iohn 6. 68.
  • 3. To be subject to such as believe, 1 Tim. 6. 2.
  • 4. To pray for them. Gen. 24. 12.
• 2. This directeth such as have liberty to choose their habitation in a Na∣tion, Citie, Parish or House, to choose it where Believers are, as Ruth. 1. 16. Ioh. •…•…. 38. Exod. 12. 38. Thus may they expect a blessing▪

§. 185. Of the danger of obstinate infidelity.

THE parties who perished, are said to be, a 1.713 they that believed not. This phrase is the interpretation of one Greek compound, whereof See Chap. 3. •…•…. 18. §. 171. There it is shewed, how it signifieth both unbelief, and also diso∣bedience. Both these significations are here noted by our English Translators: One in the Text: The other in the margent. Both of them may here very well stand.

The former, of unbelief, may have reference to her faith, She believed that the God of Israel, was the onely true God; and that he had given them the land of Canaan: answerably she desired to live among them, and to be of the Commu∣nion of Saints: and thereupon she was preserved. They believed no such thing, 〈◊〉〈◊〉 thereupon were destroyed.

The latter, of disobedience, may have reference both to their former lewd con∣•…•…; (which was a disobedience against Gods holy Law written in their 〈◊〉〈◊〉) and also to their stiff standing out all the seven days, that the City was compassed about: wherein they did not yield any whit at all, nor hold out any white flag of agreement.

This giveth proof, that infidelity and obstinacy cause destruction.* 1.714

An Apostle rendreth this to be the reason of the destruction of the old world. •…•… Pet. 3. 20. And our Apostle rendreth this to be the reason of their destruction. who perished in the wildernes▪ Chap. 3. v. 18. §. 170, 171.

• 1. This layeth a sinner open to Gods wrath. Iohn 3. 36.
• 2. It maketh men neglect means of preservation, Iohn 3. 18.
• 3. It occasioneth men to implunge themselves into danger, Exod. 9. 21. and 14. 23.
  • ...

    1. This informes us in the fearfull nature of infidelity and obstinacy.

    The temporal destructions, which they bring, are enough to manifest them to be very fearfull: but much more eternal. Rev. 21. 8.

  • 2. Learn hereby to take heed of standing out against God. It is hard to kick against pricks, Act. 9. 5.

§. 186▪ Of the lawfulnes of Spies.

AN especial fruit of Rahabs faith is thus set down, when she had received the spyes with peace.

This phrase, when she had received, is set down in a participle, thus, a 1.715 having re∣ceived. She first received the Spies, and afterwards was preserved from destruction.

They whom she received are here stiled, b 1.716 Spies.

This noun is a compound: * 1.717 the simple verb whence it cometh signifieth, to 〈◊〉〈◊〉, Rom. 16. 17. Phil. 3. 17. And to consider. Gal. 6. 1.

c 1.718 The compound verb signifieth, to spie out, Gal. 2. 4. Thence this noun fitly translated, d 1.719 Spies.

This hath reference to those two men whom Ioshua sent forth to spie out the land secretly. Another Apostle calleth them, e 1.720 Messengers, Jam. 2. 25. They are called Messengers, by reason of their warrant: they went not of themselves, but upon his ordering who had the chief command over them. They are called Spies: by reason of the end why they were sent: even privily to spie out the land.

Quest. Seeing God had promised the land to them, what need they send spies before hand?

1. Answ.

• To use warrantable meanes for the accomplishment of Gods pro∣mises,* 1.721 Dan. 9. 2, 3▪
• ...

• 2. To strengthen the Faith of the people by understanding the fear of their enemies: whereof those Spies gave them notice, Iosh. 2. 24. Thus dealt God with Gideon, Judg. 7. 9, 10, 11.

Here we have two things to be observed,

• 1. Ioshuahs prudence and providence, in ordering matters so, as his Souldiers might be the better encouraged to go on.
• 2. The negligence of the enemy, who notwithstanding the fame of the Israe∣lites coming over Iordan, with a purpose to possess Canaan, are so careless of their Citie, as Spies had advantage to come in, and view their Citie. Indeed afterwards they did straitly shut up their Citie, Josh. 6. 1. But that was too late, the Spies then had done their work: thus God to accomplish his work, can give wisdom to some, and stupifie others.

That which is here noted concerning Rahabs receiving Spies, as a fruit of her* 1.722 Faith, giveth proof, that Spies are warrantable: It cannot be doubted, but that Ioshua▪ herein had Gods approbation; yea the Lord himself doth expresly com∣mand this; Numb. 13. 2, 3.

Object. A very evill event followed upon the return of the Spies, that were first sent to search Canaan, Numb. 13. 32. &c. and 14. 1. &c.

Answ. Lawfulnes of actions are not to be judged by events. There may be* 1.723 failings in sundry circumstances about warrantable actions: whereby the Lord may be provoked to cross them. Instance Iudg. 20. 21, 15. It was the cowar∣dize, and faithlesness of the Spies, not the unlawfulness of their action, that cau∣sed the fearfull events that followed thereupon. Gods people much used this kind of policy against their enemies, as Iudg. 1. 23, 24. and 18. 2. 1 Sam. 26. 4.

This may be an especiall means to find out the counsels, intents, plotts, and policies of enemies, the knowledge whereof is a great advantage in war: but ig∣norance thereof a great disadvantage, 2 King. 6. 11.

This therefore hath ever been counted one of the lawfull stratagems of war, as Abrahams pursuing enemies by night, Gen. 14. 15. And Ioshuahs laying men in ambush, Iosh. 8. 3, &c. So Iudg. 20. 29, &c.

By this meanes men have preserved themselves, as David, 1 Sam. 26. 3, 4. And enemies have been destroyed, as Iudg. 18. 9, 10, 27.

Object. This seems to be a treacherous circumventing of men.

Answ. There is no treachery therein, because it is not against trust, and truth.* 1.724 Where the war is just, enemies may be surprized, or vanquished by fraud, or force, openly or secretly. It stands both with Prudence and Valour to entrap, or beat down an enemie any way.

On the other side, it argues much improvidence to be circumvented, for want of Spies.

The application of this point especially concerneth Governours of States, and Commanders in wars.

§. 187. Of Rahabs receiving the Spies.

COncerning Rahabs receiving the forenamed Spies, the history expresseth these* 1.725 particular circumstances.

• 1. She gave them entertainment in her house.
• 2. Enquirie being made after them, she hid them.
• 3. By her cunning speech she kept them, who were sent to search for them, to seek any further in her house for them.
• 4. She used meanes for their f•…•…ir escape.
• 5. She gave them advice, after they were to be gone from her, how to remain in safety.

Quest. Was it lawfull thus to receive Spies against her own Countrey?* 1.726

Answ.

• 1. These were the people of God whom she received.
• 2. Her Countreymen were by God himself devoted to destruction.
• 3. Their land was by the supreme Lord given to the Israelites.
• ...

• 4. She knew that the death of the Spies might more exasperate the Israelites: and that their life could not prejudice her Countrey∣men.
• 5. She did it in no treachery, or hatred, nor for any •…•…ilthy lucre, or any other by-respect.
• 6. That which she did was by special instinct, and by an extraordi∣nary spirit.

On the forementioned grounds she is said to receive them a 1.727 with peace: that is, as special friends, kindly, safely, securely, not as enemies, treacherously: not 〈◊〉〈◊〉 any ill against them, but sending them away in peace.

This pattern sheweth, that men in danger are to be preserved from such as seek* 1.728 their lives. Hereof see more, v. 23. §. 125.

§. 188. Of dismissing in peace such as confide in us.

THE addition of this last phrase, with peace, added to Rahabs act in receiving the Spies, giveth a cleer proof, that they who are taken into protection, must, as far as may be, be dismissed in safety. Memorable in this respect is the exam∣ple of Lot, in entertaining the two that he took into his house. Gen. 19. 7, &c. The like is noted of the old man of Gibeah, Judg. 19. 22, &c. And of the wo∣•…•… in Bahurim, 2 Sam. 17. 18, 19, &c. And of Ionathan, 1 Sam. 20. 42. And 〈◊〉〈◊〉 Ob•…•…diah, 1 King. 18. 13. And of Iehoshabeath, 2 Chro. 22. 11. We have for 〈◊〉〈◊〉 the pattern of God himself, Ier. 36. 26. And his express charge for hiding the 〈◊〉〈◊〉, and not bewraying him that wandreth, Isa. 16. 3.

• 1. Truth and sidelity requireth as much.
• 2. This is the maine end of undertaking protection, to dismiss them in safety. Do nothing to these men, saith Lot, for therefore came they under the sha∣dow of my roof. Gen. 19. 8.

Great therefore is their treachery who bewray such as put themselves under their protection. This was the sin of the Ziphites (1 Sam. 23. 19.) which occa∣•…•… David to pen the 54. Psalm against them. This was it, that as a perpe∣•…•… infamy occasioned this stile, Iudas the Traitor, Luk. 6. 16.

§. 189. Of Equivocation.

ABout Rahabs receiving and dismissing the Spies in peace, It is noted in the history, that she answered the Officers, whom the King sent to apprehend the Spies, with these words, I wist not whence they were, and whether the men 〈◊〉〈◊〉, I wot not, Josh. 2. 4, 5.

Hence a question is raised, whither these words may be justified or no?

Answ. Surely no; for she did well know that they came from the Camp of* 1.729 〈◊〉〈◊〉, and she herself directed them in the way, whether they went. So as her answer was against a known truth.

Object. Her example is here produced, even in receiving and dismissing the Spies, as an effect of Faith.

Answ. In the general, that was an act of Faith, and so approved, but not* 1.730 in the particular circumstances thereof. Rahabs answer is somewhat like, to the direction which Rebekah gave to her son Iacob: In the general, Rebekahs dire∣ction and intent was a fruit of great faith, for it had respect unto the promise of of God made unto Iacob, in these words, the elder shall serve the younger, Gen. 25. 23. But in sundry circumstances, it can no way be approved, Gen. 27. 6, 7, &c. It pleaseth the Lord in tender compassion to pass by many infirmities of his Children, when he observeth an upright heart, and an aim to accomplish his promises. Thus did God here accept of Rahabs faith, manifested by many fruits, §. 182. And graciously pass over her infirmities.

There are some that do excuse Rahab, even in the circumstance before noted;* 1.731 and that two wayes.

• ...

  1. By freeing it from all untruth, thus; Rahabs house being a common Inn,

• ...

  and diverse passengers lodging therein, some might then come into her house, and of them she might say, I wist not whence they where: for Inn-keepers do not know, whence all the guess that come to their house, are: she might also say of them, whether the men went, I wot not. Thus by her speaking of other persons, she might speak the truth.

  Answ.

  • 1. There is no expression in the history of any such matter.
  • 2. There is little probabilitie thereof.
  • 3. That had been no direct answer to the question propounded about the Spies; and in that respect an untruth.
• 2. By making up that which Rahab uttered with a mental reservation, thus, I wist not whence they were, to make them known to you, and whither the men went, I wot not, to betray them to you.

This Iesuites call Equivocation.

Because in these latter yeares a great controversie hath been raised by Popish Iesuites about Equivocation, I will endeavour plainly to set down the state of the question, and arguments, pro and con.

Equivocation taken in the most antient and accustomed sense, is, an ambigu∣ous* 1.732 signification of a word, or a doubtfull disposition of a sentence. To equivo∣cate is in general, to use a word, or sentence so ambiguously, as it may be taken diversely, in this sense, or that sense. Thus saith Christ, Lazarus sleepeth, John 11. 11. Christ meaneth the sleep of death: the disciples take it of the natural sleep of the body. Equivocation in a sentence, is, when a sentence is so composed, a•…•… it may be diversly taken. Thus it is said, That Ahaziah was forty and two year•…•…s old, when he began to raign, 2 Chro. 22. 2. This may be taken either of Aha∣ziahs own person, or otherwise of the stock whence he came by the mothers side, which had continued till that time forty and two yeares.

This kind of Equivocation is a Rhetorical figure, and intendeth the same that* 1.733 an homonumie doth.

This figure is frequently used in Scripture; It is nothing but an ambiguity in speech; such an one Christ useth in these words, If I will that he tarry till I c•…•…me, what is that to thee, John 21. 22, 23.

These are not unlawfull; for,

• 1. There is no untruth in them.
• 2. There are Rules to find out the true and full sence of them.
• 3. They are of good use to exercise a mans understanding, to sharpen his wit, to make him search after the meaning of what he reads and heares: yea, and to discover mens dulness, as Mark. 8. 17, &c.

To this head may be referred all manner of tropes; as

Metonymies, when a place is put for the Inhabitants. Lam. 1. 1, 2.* 1.734

Ironies, when the contrary is then expressed, 1 King. 18. 27. and 22. 15.

Metaphors, to which may be referred all sorts of Parables.

Synecdochies, as when the general is put for some particulars. Christ healed all sicknesses, and all diseases, which is, all kind of sicknesses, Matth. 24. 23.

So Figures, as Prosopopies, when persons are brought in speaking, which do not so speak; as in the story of Dives and Lazarus. Luk. 16. 24, &c.

Aposiopesies, when a sentence is broken off, and a part thereof left to be un∣derstood; which was usual in formes of oaths.

Psal. 95. 11. I sware in my wrath, if they enter into my rest; this was Gods oath. A like is noted of mans oath; See chap. 3. v. 11. §. 115.

The like may be said of concealing a part of truth; which the Prophet did, Ier. 38. 27. And of riddles, Iudg. 14. 14. and of Hyperbolies. See v. 12. §. 60.* 1.735

Jesuites besides these and others like unto them, have invented and broached another kind of equivocation, which they themselves do tearm, a mental equi∣vocation; that is, when a false speech is uttered, yet so as something is reserved in the mind, which if it were offered, would make the speech true. An instance hereof is thus given; One is asked concerning another, whom he hath oft seen, oft talked with, and with whom he hath been very familiar, whether he ever

〈◊〉〈◊〉 him or no; he answereth, that he never saw him. This is a cleer untruth: but to make that answer true, this clause, in heaven 〈◊〉〈◊〉 is reserved in his mind: which, expressed, would make the answer full and true, thus, I never saw him in heaven. We cannot find thorowout the whole Scripture one proof for such a mentall equivocation.

Because at the first hearing of it, it seemeth very strange, they propound sundry* 1.736 cautions thereabout: such as these,

• 1. The mentall reservation must be such, as it may make the sentence true, if it were uttered. Yet by the way, that great Iesuit and Priest called by them Fa∣•…•… Parsons, giveth an instance, that though it were uttered, yet cannot make a 〈◊〉〈◊〉 sence. It is this; A man being desired to lend his friend an horse, answe∣•…•…eth, that he hath never a one: meaning, an oxe. Put this reservation to the sen∣•…•…ence uttered, and then marke what truth, yea what congruity there is therein.
• 2. Equivocation must be before an incompetent Judge: which is (as they ex∣•…•…ound it) any Magistrate that is not of the Catholique, whereby they mean the Romish Religion. By the way, let me here again note, that some of their Priests have affirmed, that Iesuites have used mentall equivocation before the 〈◊〉〈◊〉 himself, and before Cardinalls.
• 3. Equivocation must be in weighty causes, namely, to conceal a Priest or o∣•…•… Papist, to keep him from taking, or to save the credit of such as have entred into their holy Orders, or any way to succour the Romish Faith. Yet some of them permit it in a money matter, as if one should came to borrow an hundred pound, who is not like to repay it, he may be put off with an equivoca∣•…•…ion.

They go so far in this point of equivocation, as if they be demanded whether* 1.737 they do equivocate or no, they may answer by another equivocation, that they do not. If they be demanded the third time, whether they do not then equivocate, they may answer the third time negatively by a third equivocation, and thus proceed without stint.* 1.738

Yea further they avouch, that a man may not only of simply equivocate, but 〈◊〉〈◊〉 confirm his equivocation by oath.

As for our parts, though we grant, that ambiguity of speech, which is a verbal equivocation, may be used, as hath been before proved, yet there are restraints and limitations to be added thereto, such as these,

• 1. That the ambiguity be such as may by due observation of some circumstance* 1.739 〈◊〉〈◊〉 other be discerned, as where Christ said, Take ye unto you of the leaven of the P•…•…arisees and Sadduces. (Matth. 16. 6.) Though at first the Disciples mistook •…•…im, yet Christ putting them in mind of his miracles in feeding five thousand •…•…ith five loaves, they presently perceived that he meant the leaven of doctrine. All the ambiguous speeches in Scripture are such, as by diligent observation of the words and circumstances about them, may be found out.
• 2. That the ambiguity of speech be not against the intent and conceit of him who propounds the question: especially if it be propounded by a Magistrate, or by one that is in authority to require an answer; yea also if it be propounded by any to whom I think it meet to give an answer. Thus the Baptist, though he answered by ambiguity of speech, when he denied that he was that Prophet (Iohn 1. 21.) Yet he answered according to the true intent of them who pro∣pounded the question.
• 3. That it be without any purpose of any wrong: for a malicious end turnes that action, which might otherwise be good, into sin.

Upon these cautions it may be lawfull to use ambiguity of speech, whether it be by tropes or figures.

Our Adversaries positions are clean contrary to these limitations. For they say,* 1.740

• 1. That such ambiguity may be used as is impossible to be found out by any, but by him that utters it. For instance, if a Priest be asked, whether he be a Priest or no, he may answer negatively, with this reservation, of Diana, or of

• the Devils: he is no such Priest; who can unfold this?
• 2. That such ambiguity be used before an incompetent Magistrate. By this* 1.741 rule no Magistrate of another profession shall be competent. Papists hold Pro∣testant Magistrates to be incompetent. What if Protestants hold the like of Po∣pish Magistrates? What if Infidells hold the like of Christian Magistrates? and Christians of Infidells? Nay liberty is hereby given to except against the compe∣tency of Magistrates that are of the same Religion: and to say, they came in by bribery: or they have not sufficient parts for their place: or they are partiall and in just, and therefore not competent.* 1.742
• 3. That if a mans maine intent and principall end be not to deceive, it skil∣leth not, though both he that propounds the question, and the hearers also, be deceived. Thus they profess to deceive wittingly, though not principally.

That their mental equivocation, even as they themselves have set it down, is unlawfull and sinfull, may be proved by these Arguments.* 1.743

• 1. It is a new devise, nor warranted by sacred Scriptures, nor by antient Hea∣then Authors. The great Philosopher that hath written much of sundry kinds of ambiguity, never dreamt of this.
• 2. It justifieth an apparent lie, which is expresly forbidden, Ephes. 4. 25.
• 3. It being confirmed by an oath, will prove to be plain perjury.
• 4. Many gross absurdities do follow thereupon; such as these,
  • 1. Thus all manner of lies may be made truth.* 1.744
  • 2. Thus no man can know whom to believe.
  • 3. Thus all honest and faithfull commerce, contracts, and other like dea∣ling would be destroyed. For all depend upon the truth of mens words. If words be contrary to thei•…•… mind, what shall men rest upon?
  • 4. Thus there could be no end of controversies: at least of such contro∣versies as cannot be confirmed by witness: for the only means to end such controversies is an oath. Heb. 6. 16. But equivocation causeth a Judge to be in doubt, whether that which is sworn be true or no.
  • 5. Christian apology, or open confession of the truth of Religion is hereby taken away. For men are hereby taught by word to deny their Religion, so they have a mental reservation to salve up the matter.
  • 6. Christians hereby make their profession odious to Turks, Jewes, other Infidells and Pagans, who never imagined any such mentall re∣servation, but would take us at our words.

The Arguments which Iesuites produce to prove this absurd position, are such as these,

1. Unreasonable creatures are cunning in deceiving their Hunters, as Foxes,* 1.745 Hares, Badgers, and sundry other; would God then leave man without such cun∣ning evasions, as may deceive their persecutors?

1. Answ.

• It can carry but an unreasonable form of an Argument, that is so taken from unreasonable creatures.
• 2. Unreasonable creatures have no rule prescribed them to go by, as rea∣sonable men have.
• 3. Unreasonable creatures are not called to suffer, as reasonable men are.
• 4. Hunters know, and can find out the means which unreasonable crea∣tures use; but no persecutors can find out the depth of equivocation.
• 5. There are many other means which God hath afforded his servants to escape by, besides mental equivocation.
• 6. God oft calls his servants by suffering to bear witnes to his Truth: should men in such a case equivocate?

2. Arg. Stratagems in war are lawfull. Iosh. 8. 18.

Answ. There is a great difference betwixt stratagems and equivocations,

For,

• 1. Actions, whereof stratagems consist, do expresly affirm nothing, nor

• deny any thing, as words do.
• 2. In a stratagem, there is only a seeming to do this or that, when a contrary is intended: but no express asseveration to do it.
• 3. Stratagems are used by open enemies, who profess to use all the slights they can to overcome. The fault therefore is in the adverse party, if he be deceived, in that he was no more wary and circum∣spect. But in the case of equivocation, a man professeth no deceit, but naked Truth.
• 4. If stratagems be against promise, or performed by lying, they are unlawfull; and this the Heathens themselves have judged.

3. Arg. They press the many Rhetorical figures in Scripture.

Ans. There are Rules to find out the full sense of those figures. But for finding out the full sense of mentall equivocation, no rule can be given.

4. Arg. They produce sundry particular instances of Saints that have, as they 〈◊〉〈◊〉, equivocated; as

1. Rebekahs, and Iacobs dissembling with Isaac, Gen. 27. 6, &c.

Ans. That is an instance of their infirmity, and no pattern for imi∣tation. The like may be said of Rahabs answering the Kings Officers, whereof before.

2. Elishas answer to the men of Syria that came to apprehend him, 2 King. 6. 19.

Ans.

• 1. This was a stratagem against a professed enemy.
• 2. He was not demanded any question; and so not bound to an∣swer this or that.

3. Isaiahs message to Hezekiah, Thou shalt dy and not live, Isa. 38. 1.

Ans. There is nothing but plain and open truth herein, for Isaiah spake as he was commanded, and as he himself thought; for Heze∣kiahs sickness was indeed deadly, according to the nature of it. And if God had not extraordinarily wrought upon him, he had died. That Isaiah knew no other, but that Hezekiah should dy of that disease, is evident, in that the Word of God came again to him, when he carried the news of the Kings recovery, v. 4.

4. Ieremiahs answer to the Princes, Ier. 38. 27.

Ans. His answer is plain, no shew of untruth therein: only there was some truth concealed, which makes nothing for equivoca∣tion; because he was not demanded whether the King spake to him of yielding to the Chaldeans, or any other thing, beside what he answered.

5. Iohns answer to the Jews, Iohn 1. 21.

Ans. Iohn answered the truth, and that according to the meaning of the Iews, as this particle of emphasis, that Prophet, implyeth: for Iohn neither was a Prophet, as others, to foretell things to come: nor was he that Prophet which Moses spake of: nor was he Elijah, as they meant, in body or soul: but only in spirit and power. That he spake according to their intent, and that plainly, is evident, in that when they asked who he was, he di∣rectly answered the truth, saying, I am the voyce of one crying in the Wildernes, John 1. 23.

6. The speech of Christ, The Son knoweth not the day and houre of Iudg∣ment, Mark. 13. 32.

Ans.

• 1. Here is no question propounded to our Saviour; so as it ma∣keth nothing to the point in hand.
• 2. Christ declareth the truth plainly; for as he was man, he knew not that day and houre. Many other speeches of Christ are alledged, whereof not one maketh for mental re∣servation: for the ambiguity of them is either in divers ac∣ceptions

• of the word, or in circumstances, which with 〈◊〉〈◊〉 and due observation may be found out.

§. 190. Of preferring the Church before ones Country.

ALL the effects that are noted of Rahabs faith did give a plain demonstration, that she preferred Gods Church before her own Country. This is a case that admitts some limitations. It will not therefore be impertinent to shew, wherein ones Country is to be preferred, and wherein the Church.

Ones own Country is to be preferred in these cases.* 1.746

• 1. In Civill affaires. As if a professor of the true Religion be a subject in an Idolatrous Country, that joyneth neer to that other Country, whereof he is a subject: and both requires his aid against their enemies, or for any other secular affaires, he is bound to prefer his own Country before the other.
• 2. In differences betwixt his own Country and another of the true Religion, about their Rites of Titles in secular matters, and priviledges, he is to prefer his own Country. As if there be war betwixt those two Nations, about such secular Rites, he may bear Armes under his Soveraign, though an Idolater, against the other, though of the true Religion.
• 3. In secret differences betwixt his Country, and the other of the true Reli∣gion,* 1.747 where the cause is not openly known, by the common subjects: a subject is bound to the command of those whose subject he is.

The Church may be preferred in such cases as follow,

• 1. When there is speciall warrant, either by inward divine instinct (which Rahab had) or by express command. About this point of instinct, men must take heed of conceited phantasies, and diabolical suggestions.
• 2. When ones Country is by God devoted to destruction. In this case the In∣habitants of Babylon are commanded to come out of her, Rev. 18. 4.
• 3. When some members of ones Country are to be punished for intolerable im∣piety: and the Church is stirred up by God, to be an instrument therein. Be∣cause the Benjamites took part with the Citie of Gibeah, who were of their own Tribe in this case, they sinned, and were destroyed, Iudg. 20. 12, &c.
• 4. When ones Country seeks the ruin of the Church meerly for Religion sake; he that is of that true Religion may take part with the Church.
• 5. When there is such deadly fewd betwixt ones Country and the Church, as they cannot both stand together, a true Believer may take part with the true Church.

In such cases a man may say to those of his Country, as Levi did to his Fa∣ther, Mother, Brethren, and Sisters, I have not seen them, nor will I acknowledge them; Deut. 33. 9. A man herein prefers true Religion before natural affection, spiritual amity before Civill society: yea God before man.

We are therefore in the foresaid cases to pull out the bowells of natural affe∣ction, and in the cause of God to prefer him before all, Luk. 14. 26.

The Apostle S. Iames from these effects of Rahabs Faith inferreth, that she* 1.748 was justified by works (James 2. 25.) meaning, that that faith wherewith she was justified, was not a bare naked faith without works, but a faith that mani∣fested it self by works: and in that respect her works did declare her to be justi∣fied: So as a mans inward faith in God, and love of him, must be manifested by works. See more hereof, In the Saints Sacrifice, on Psal. 116. 9. §. 59.

§. 191. Of the Resolution of, and Observations from Hebr. 11. 31.

By faith the harlot Rahab perished not with them * 1.749 that believed not, when she had received the Spies with peace.

THE sum of this verse is in two words, Faiths proof. Hereof are two parts.

• 1. The point proved.
• 2. The kind of proof.

In the former, we have

• 1. The particular grace, Faith.
• 2. The person whose faith it was.

The person is described,

• 1. By her name, Rahab,
• 2. By her condition, an harlot.

The latter which is the kind of proof, admits, two considerations.

• 1. An event that fell out. This is
  • 1. Propounded, in this phrase, she perished not.
  • 2. Amplified by the contrary event, which befell others.

  In the amplification is set down

  • 1. The kind of Judgment implyed, in this phrase, with them.
  • 2. The cause thereof, in this phrase, that believed not.
• 2. An effect. In setting down whereof three branches are expressed.
  • 1. The particular act; she received.
  • 2. The object, or persons whom she received, the Spies.
  • 3. The manner how, with peace.

Doctrines.

• I. The seed of Faith is accounted for Faith. Such was the Faith here mentioned. See §. 181.
• II. God takes notice of penitents by name. Witness Rahab. See §. 182.
• III. Some Gentiles under the Law were called. Such a one was Rahab. See §. 182.
• IV. Women may prove Worthies. Rahab was a woman, and here reckoned a∣mongst Worthies. See §. 182.
• V. Notorious sinners may obtain much mercy. An harlot here so did. See §. 183.
• VI. God hath penitents in high account. Rahab was a true penitent. See §. 183.
• VII. Faith keeps from common destruction. See §. 184.
• VIII. Others may reap benefit from the faith of some. By Rahabs Faith, all that were in her house were preserved. See §. 184.
• IX. God can put difference betwixt different persons. Rahab perished not with others in the Citie. See §. 184.
• X. Infidelity is the cause of destruction. They perished who believed not. See §. 185.
• XI. Spies are lawfull. This is here implyed by the mention of Spies in this place. See §. 186.
• XII. Men in danger are to be preserved from such as seek their lives. Thus did Rahab preserve these Spies. See §. 187.
• XIII. They who are taken under protection, must be dismissed in peace. So were these Spies. See §. 188.
• XIV. Mental equivocation is sinfull. See §. 189.
• XV. There are cases wherein the Church is to be preferred before ones own Coun∣try; Rahabs case was such an one. See §. 190.
• ...

• XVI. Faith is justified by works. So did Rahab here justifie her Faith. See §. 18.

§. 192. Of Registring some specialls in publick records. Heb. 11.. 32.

And what shall I more say? for the time would fail me, to tell of Gideon, and of Barak, and of Samson, and of Jepthath, and of David also, and Samuel, and of the Prophets.

THE Apostle having long insisted on a distinct narration of the fruits of the faith of sundry Worthies, he here contracts his Catalogue, that his Epistle might not swell too much.

The Sacred Scripture setteth out the examples of many other Worthies, which the Apostle supposed to be very pertinent to his purpose. Therefore he doth not abruptly break off his induction of particulars: but elegantly contracts it: and that,

• 1. By a bare expression of their names, v. 32.
• 2. By a concise declaration of the common effects of their faith, in the verses following.

He passeth from his distinct description of particulars to a brief enumeration of* 1.750 others, by a transition in these words, What shall I more say? the time would fail, &c.

This transition consists of a Rhetoricall communication; wherein a question* 1.751 is propounded, and an answer made by himself, which maketh it to be a Rheto∣ricall figure.

This question, What shall I more say? implieth, that he had much more to say. In the Greek it runs thus word for word a 1.752 and what do I yet say? which im∣plieth a purpose to break off his former distinct expression of the fruits of the faith of particular persons: though he had much more to say. For in the former Cata∣logue he culled out some only of those who are recorded in the five Books of Moses and in Ioshua, till the Church was brought into the promised land▪ He passed over Enoch, Shem or Melchisedech, Rebekah, Aaron, Caleb, and sundry others: Whereby he hinteth, that God had more Worthies than are requisite to be made known.

• 1. There were more recorded in the old Testament, yea and in the books of Moses and Ioshua, then are here recited.
• 2. There were without question many more in the severall ages of the world* 1.753 than are 〈◊〉〈◊〉 in the foresaid books, or in any other part of the Bible. It is said of Enoch, that then began men to call upon the Name of the Lord. Gen. 4. 26. Yet none of th•…•… men that did so, are by name registred. It is said of all those pi∣ous long-liv'd atriarks that lived befored and after the Flood, that they be∣gat Sonns and Daughters, (Gen. 5. 4, &c. and 11. 11, &c.) No doubt but that many of those Sonns and Daughters gave good proof of their true faith. Yet are they not by name registred. It is of person, as of things. Many commendable things were done, which are not set down. Heb. 5. 11. John 20. 31. and 21. 25. So many persons that did worthily are not in publick records.

• 1. In regard of those Saints themselves, It was enough that God took speciall notice of them, registred their name in his book of life, gave them evidences of his favour while they lived, received their souls to glory when they died, and gave them assurance of the resurrection of their bodies.
• 2. In regard of others that from time to time lived after them, it is suffici∣ent that God hath afforded them so many patterns and examples registred in his book, as he hath done. By them, direction and encouragement sufficient, and given to run the race, as they did. They who are not moved by them, would not be moved with millions more, if they were registred.

• 1. Considering that many Worthies have had their names buryed with their

• bodies, let not us be over sollicitous about memorialls after our death: but leave* 1.754 it to the divine providence, and to the wisdom of our survivors. There may be a good use of Chronicles, and of Memorialls of some mens names and acts: yet there 〈◊〉〈◊〉 be too great excess therein: Some things that in their compass are very use∣full, may beyond their compass be unusefull if not hurtfull. Should there be •…•…emorialls of all good mens names, I suppose the world would not contain them, especially if thereto were added their Meditations, Sermons, Confe∣rences, Works and Labours.
• 2. This may stay those, who in their time and generation do the will of God,* 1.755 faithfully imploying their talent, and doing much good by their words and works, and yet nothing thereof remembred after death. It is enough that in their genera∣tion they have been enabled to do good, and that the present age in which they li∣•…•…ed had the benefit thereof. They may so much the more rest herein, in that the 〈◊〉〈◊〉 living God knowes it, remembers it and will aboundantly recompense it. Their works will follow them, Rev. 14. 13.

The answer which the Apostle himself gives to his own question, thus, for the 〈◊〉〈◊〉 will fail me, being a reason of his forbearing to go on in setting down more particular examples, as he had done before, giveth us to understand, that there 〈◊〉〈◊〉 very many more whom he might have produced. The multitude of Believers* 1.756 is very great: very many are registred in sacred Scripture, which the Apostle sti∣•…•… a cloud of witnesses, Hebr. 12. 1. But questionless, there were many more age after age, whose names are concealed. When Elijah thought that he had been le•…•…t alone, God knew seven thousand more, and that in Israel (1 King 19. 18.) besides those that were in Iudah. If there were before Christ was exhibited multi∣tudes of beleevers, what are there since? considering these promises, I will pour out 〈◊〉〈◊〉 Spirit upon all flesh. Joel 2. 28. And many shall come from the East and West, 〈◊〉〈◊〉 sit down with Abraham, &c. Matth. 8. 11. See Chap. 2. ver. 10. 〈◊〉〈◊〉. 91.

This reason, as it hath reference to the altering of the stile in contracting such* 1.757 points as he more inlarged himself upon in the former examples, sheweth, that •…•…ediousnes must wisely be avoided. Having many things to write unto you, (faith •…•…n Apostle to an Elect Lady) I would not write with paper and ink, 2 Joh. v. 12. The like he saith to Gaius, 3 John v. 13.

Tediousnes dulls the mind, wearies the spirit, hinders devotion, draws away affection, yea and many times deprives people of that comfort which otherwise they might receive from Gods Ordinances. Some who have some while given good attention, and that with cheerfull affection, by overmuch tediousnes have been so d•…•…lled in their devotion, as their former comfort hath been taken away.

It is therefore a point of prudence somewhat carefully to observe ordinary times 〈◊〉〈◊〉 for sacred duties.

There are times wherein men may enlarge themselves, both in praying and preaching, namely, when dayes are set apart for those duties: for then people come prepared to hold out the day.

As for private duties performed by one alone, as any finds the vigor of his spirit to be in him, he may enlarge himself. But we must not measure others spi∣rits by our own. Christ when he was alone spent nights in prayer, Luk. 6. 12. But we do not read that he did so with his Disciples.

§. 192. Of the Apostles setting the more excellent before others.

UPon the foresaid transition the Apostle continues his Catalogue of Worthies, but much contracted.

In this verse he setts them down two ways,

• 1. By their particular name.
• 2. By the function of some of them, in this word, Prophets.

There are six set down by name, whereof four were Judges; One a King; One a Judge and a Prophet both, which is Samuel.

The four Judges are, as the Apostle hath set them down, Gideon, Barak, Sam∣son, and Iephthah.

There were in all betwixt Ioshua their General, and Saul their first King, fif∣teen* 1.758 Judges, 1 Othniel, 2 Ehud, 3 Shamgar, 4 Barak, 5 Gideon, 6 A∣bimelech, 7 Tola, 8 Iair, 9 Iephthah, 10 Ibran, 11 Elon, 12 Abdon, 13 Samson, 14 Ely, 15 Samuel.

Out of these only five are called. The rest were either not worthy to be na∣med,* 1.759 (as Abimelech, who usurped that dignity by fraud and blood) or had no memorable matter recorded of them in their histories, (as Tola, Iair, Ibzan, 〈◊〉〈◊〉, and Abdon.) The others, as Othniel, Ehud, Shamgar, and Ely) did no greater matters than those which were done by those who are named: Therefore there was no great need to mention them; especially in this place, where the Apostle labors to contract his discourse.

In the particulars which are set down, the precise order of the history is not* 1.760 observed. For Gideon, who is in the first place, was after Barak: and Samson, the third was after Iephthah: and David the fift was after Samuel.

Hereupon some say, that the Apostle had an eye only on his matter, to set down some choyse Worthies, as they came to his head; but had no respect to method or order. But I suppose that he rather aimed at some special thing in altering the order of these; and that might be, to prefer the more excellent. For thereis a double method.

One of time, which he observed in the former part of his Catalogue.

The other of worth; for Gideon had a more excellent spirit than Barak: and Sampson, than Iephthah.

As for Samuel, he is put after King David, immediatly before the Prophets, because he was a prime Prophet.

We may hence infer, that the greater grace men are endued withall, the more* 1.761 honourably they are to be esteemed.

Grace is the best, the most excellent, most divine, and most honourable qua∣lity, that any can be endued withall.

Labor therefore to abound and excell in grace. See v. 4. §. 11. And Chap. 2. v. 10. §. 91.

§. 194. Of mens fitnes to their function.

ALL the six Worthies that are here mentioned agree in one general, that they were endued with an extraordinary spirit.

Of their distinct and different gifts we shall speak when we come severally to •…•…ouch them.

They all jointly, and every one in particular give proof, that God enables men to that whereunto he calls them.

The four first were extraordinarily called of God to be Judges, or Generals over his people. Three were Judges, Gideon, Samson, and Iephthah. Barak was a General, under Deborah, for she judged Israel. Judg. 4. 4, 6.

Gideon was called by an Angel, Judg. 6. 14. Barak by Deborah, a Prophetess, Judg. 4. 6. Samson by an Angell at his first conception, Judg. 13. 5. Iephthah by the choise of the people testified before the Lord, Judg. 11. 11. As for Da∣vid, he was expresly anointed by Gods commandement, 1 Sam. 16. 12.

And Samuel was called of God, 1 Sam. 3. 20, 21. In like manner Oth•…•…iel, Ehud, Shamgar, Deborah, and other Judges, and the Prophets, were extraordinari∣ly gifted, because they were called to extraordinary functions.

Onely Abimelech, who was not called of God, but trecherously thrust in him∣self (Iudg. 9. 1, 5.) was not endued with any spiritual gift, but rather with a diabolical spirit of dissention.* 1.762

The extraordinary gifts wherewith such as were called of God were endued, are apparent evidences of Gods prudence and providence.

Thus God gifted them, that his work might be the better effected by them.

• 1. This extraordinary work of God affords an ordinary rule to such as enter upon any work of God, to have good assurance that they are in some competent measure enabled thereto.
• 2. It directeth those that are in place to set any apart unto Gods work, to make good proof of them, whether they be enabled thereunto, or no.

§. 195. Of Gideons names.

THE first particular person here mentioned by the Apostle, is Gideon, concer∣ning whom, we will consider as we find in his history three points,

• 1. His names,
• 2. His infirmitie,
• 3. His excellencies.

He had two names,

One was Gideon, which is derived from a 1.763 an Hebrew word that signifieth to cut down: so as Gideon importeth a Destroyer.

How fitly this named agreed to him, it is evident by that great destruction that* 1.764 he brought upon the enemies of Gods Church.

The other name was Ierub-baal. This is compounded of two Hebrew words. The former, Ierub, is derived from a verb that signifieth b 1.765 to contend, or to plead against. The latter part baal, is derived from a word that signifieth c 1.766 Hus∣band or Lord; and it was usually attributed to an Idol. The meaning then of the* 1.767 whole name is, A pleader against Baal.

The reason of this name was given him from his act in throwing down the Al∣•…•…ar of Baal; and it was by way of derision, that no man might touch him for that act, Iudg. 6. 31, 32.

Both of those names were fit names, whereby a memoriall of his zeal and suc∣cess* 1.768 against false Gods, and enemies of Gods Church was preserved.

This giveth proof of their prudence who give significant and pertinent names to persons.

§. 196. Of Gideons Infirmities.

II. THough Gideon were in many respects a worthy Man, yet he had mani∣fold infirmities, such as these,

• 1. Doubting of Gods presence in his Church, by reason of the afflictions thereof, Iudg. 6. 13.
• 2. Opposing his meaneness against Gods express charge, Iudg. 6. 15.
• 3. Requiring a sign, after Gods will was expresly manifested, Iudg. 6. 16, 17.
• 4. Fearing death, because he had seen the face of an Angell. Iudg. 6. 22, 23.
• 5. Fearing to do in the day that which he was commanded by God to do. Iudg. 6. 21.
• 6. Not contenting himself with one sign: but asking sign upon sign. Iudg. 6. 17, 37, 39. and 7. 10.
• 7. Setting up a dangerous monument, which was an Ephod, Judg. 8. 27. An Ephod was an holy Vestment, and it being so costly an one, as he made it, it could not be but very dangerous. People are prone to Ido∣latrie and superstition.
• 8. Polygamie, Iudg. 8. 30.
• 9. Taking a Concubine to many wives, Iudg. 8. 31.
• 10. His dotage on his Concubine, manifested by the name given to the Child, which he had by her, Iudg. 8. 31. The name was Abimelech, which signifieth Father of a King, or a Chief King. It was a common name of the Kings of the Philistines. It was in it self too high a name, and it might add somewhat to his sons ambition after the Kingdom.

These infirmities in such a man give instance, that true justifying Faith, yea that a strong and great faith, may stand with many and great infirmities.

§. 197. Of Gideons excellencies.

THE excellencies noted of Gideon in his History are these,

• 1. His Providence in time of extremity. When enemies in great troops in∣vaded the Land, and spoyled what they could come by, he got corn, and threshed it in a secret place, to keep it from the enemie: that so he might thereby sustain himself, and his Fathers house, Iudg. 6. 11. This point of providence is commended in Ioseph, Gen. 41. 48. and pressed by the wise man, Prov. 6. 8.
• 2. His Valour, Judg. 6. 12. This by the Heathen is reckoned amongst their* 1.769 Cardinal Vertues. Such as were set apart to a weighty imployment are commanded to be Valourous, Deut. 31. 7. Iosh. 1. 6, 9. It is of excellent use for the managing of weighty works.
• 3. His acknowledgment of God to be the disposer of all, Iudg. 6. 13. for though he do somewhat too diffidently expostulate about Israels present case, yet there is an apparent acknowledgment of God to be their former preserver, and deliverer: yea, and to be he who brought them into trouble. Perswasion hereof is an especial means to keep in our souls a true fear of God.
• 4. His humble lowly mind, Iudg. 6. 15. Though it were a weakness in him to oppose his mean estate against Gods express word. Yet his acknowledg∣ment of his meaneness argued an humble minde: which is in it self a prin∣cipal grace, and addeth a grace to all other graces.
• 5. His desire to have his faith strengthned in Gods promise, Iudg. 6. 17. It was a weaknes to need strengthning: but his care to have that which was weak made strong, was commendable.
• 6. His gratitude to him that brought him the glad tydings of his delivering Israel. Judg. 6. 18. He took him to be a man of God, and answerably desired to give him such entertainment, as he thought fit for him. This gra∣titude is very acceptable, both to God and man.
• 7. His liberal hospitality, Judg. 6. 19. Bounty and liberality much magnifie a courtesie.
• 8. His fear and trembling at Gods presence. Iudg. 6. 22. Indeed there was too much excess therein. Yet take away the excess, and the affection is commendable. We ought to fear and tremble at Gods presence, as Ge•…•…es. 28. 17. It will work in us a reverend respect towards God.
• 9. His piety towards God, manifested both by building an Altar to God (which was in those days a solemn Rite of worshipping God thereby) and also by the name he gave to the Altar, which signifieth, * 1.770 the Lord giving peace. Thus he caused a memorial of Gods kindness to be continued to po∣steritie. Iudg. 6. 24.
• 10. His Obedience to Gods charge, and that both in the general substance, and particular circumstances thereof, Iudg. 6. 27, 28. This is a real de∣monstration of that high esteem which we have of God, and of that good respect we bear to him. This is further manifested by his reducing his Army to the number of three hundred.
• 11. His Prudence in making preparation for that work whereunto God had called him, Iudg. 6. 34, 35. This care of preparing means may well stand with true faith: yea it is a fruit thereof.
• 12. His care to encourage others to that whereof himself was confident, Iudg. 7. 15. This argueth true Christian love, whereof we have a worthy pat∣tern, Act. 26. 29.
• 13. His care to raise up the hearts of his Souldiers to God, Iudg. 7. 18. Though he would have them acknowledge himself (whom God had depu∣ted) for their Generall; yet would he have them rest on God, as the first Mover, and chief Author of that which they went about. Thus he makes God the principal: himself only the instrument: and so gives unto God

• God that which is Gods, and reserve to Cesar that which was Cesars, as Matth. 22. 21.
• 14. His Meek spirit, and soft answer, whereby he pacified the furious rage of the Ephraimites. Iudg. 8. 1, 2, 3. A blessed effect followed thereupon: contrary to that which is noted of Iephthah, Judg. 12. 1, &c. Hereby is ve∣rified that of the wiseman, Prov. 15. 1.
• 15. His Constancy, in pursuing a Victory well begun, Iudg. 8. 4, 11, 12. Ma∣ny failing herein, loose the glory and benefit of their former good success; which the Prophet implyeth, 2 King. 13. 19.
• 16. His care to refresh his Souldiers, weary with pursuing their enemies, Iudg. 8. 5, 8. Ionathan doth set out the benefit hereof, 1 Sam. 14. 27.
• 17. His just revenge on the inhuman, and scornfull men of Succoth, and Pe∣nuel, Judg. 8. 15, &c. However he might seem therein cruel, yet it was both just and expedient.
• 18. His Modesty, in refusing that honor which the people would have con∣ferred upon him: Iudg. 8. 23. How few are of that mind?
• 19. His care to preserve peace, after he had got full conquest upon his ene∣mies; for it is noted, that after that conquest, the Countrey was in quiet∣nes all his days▪ Iudg. 18. 28. This is the most proper end of war.
• 20. His Contentednes with his own private means, Iudg. 8. 29. In which respect, he is said to dwell in his own house.

The principal observation concerning Gideons Faith, is, that it made him 〈◊〉〈◊〉 three hundred unarmed men, upon Gods command, set upon an Army of many thousands, Iudg. 7. 7. So as Faith resteth on God with small meanes, as 〈◊〉〈◊〉 as with great, 1 Sam. 14. 6. 2 Chro. 14. 11.

§. 198. Of Baraks Name, Infirmities, and Vertues.

THE second particular is Barak, which according to the notation of the He∣brew* 1.771 word, signifies a 1.772 lightning. Ezek. 1. 13. He was a terrible light∣i•…•…g to Sisera, and his Hoast.

He was chosen Generall against the Army of Iabin King of Canaan, who had* 1.773 oppressed Israel twenty years. Iudg. 4. 2, 3.

One infirmity is noted of him, which was this, that being called of God, he* 1.774 〈◊〉〈◊〉 to go, except Deborah would go with him. Iudg. 4. 8. This shewed both 〈◊〉〈◊〉 in Gods power, and truth, and also disobedience to Gods charge. But 〈◊〉〈◊〉 seemeth that these came rather from the weaknes of his flesh, then from the ob∣•…•… of his disposition. For he quickly recovered himself.

His Vertues were these,* 1.775

• 1. Prudence, in preparing an Army out of those among whom he dwelt, and whom he might best command, and in whom he might best confide.
• 2. Obedience, in ordering matters according to the charge given unto him. Iudg. 4. 6, 10.
• 3. Courage, in setting upon an huge Hoast well prepared, with so few as he 〈◊〉〈◊〉. Iudg. 4. 3. 14.
• 4. Constancy, in pursuing the Victory. Iudg. 4. 16.
• 5. Piety, in returning the praise to God. Iudg. 5. 1.

In Baraks example we have a proof, that such as are weak in faith, may be∣•…•… strong.

§. 199. Of Samsons Name, and Sin.

* 1.776

THE third particular is of a 1.777 Samson.

Some will have his Name derived from b 1.778 a noun, which signifieth the Sun. The c 1.779 last letter save one of the name is relative, as intimating his Sun, in re∣ference to God. The d 1.780 last letter of all is the note of a noun. Thus it implieth two things.

• 1. That he was appointed of God.
• 2. That he was set amongst the people as the Sun among the Stars, more

• excellent than any of them: and that by reason of the power of Gods Spirit on him.

This was a fit name: for by reason of his unparalleld strength, his fame shined thorowout the world. Never was there such a man heard of for strength.

The Heathen report much of Hercules. Certainly the ground of that strength* 1.781 which they divulge about their Hercules, arose from some fragments that they had heard concerning this Samson.

Many of their reports concerning Hercules, are fabulous: but if all were true, yet are they not comparable to that which is recorded in the Word of Truth of Samson.

One notorious fruit of the flesh is noted of him, which was his strange do•…•…age* 1.782 on strange flesh.

For once and again he went into Ha•…•…lots. Iudg. 16. 1, 4. Hereby he implunged himself into great dangers. Once by his great strength he escaped the danger; but afterwards by the impudent importunity of his cursed 〈◊〉〈◊〉, whom he •…•…oo too much doted upon, he was brought to bewray wherein his great strength •…•…ay. Thus he fell into his enemies hands.

Hereby it is manifest, that God will not suffer scandalous crimes to pass un∣punished,* 1.783 no, not in his dearest children. I will visit their transgression with the Rod, and their iniquities with Stripes, saith the Lord of his dear Children. Psal. 89. 32.

This is a good Item to such as have evidences of the Spirits abode in them; that they be not too proud, too bold, too secure, too loose.

§. 200. Of Samsons Excellencies.

THE speciall excellencies commended in Samson were two,

• 1. His great Strength.
• 2. His right use thereof.

The greatnes of his strength was manifested two ways.

• 1. By the things which he did.
• 2. By the means, and manner of doing them.

For the things which he accomplished, they were such, as thereby nothing* 1.784 seemed too strong for him: he vanquished, and removed whatsoever stood against him.

• 1. He tore a Lyon. Iudg. 14. 6.
• 2. He oft s•…•…ew multitudes of men, and that by himself alone. Iudg. 14. 19. and 15. 8, 15.
• ...

  3. He carried away the Gates, and Posts of a City.

  These were questionles. very massie, and fast fixed in their places. Iudg. 16. 4.

• 4. He brake cords, withs, and all other bonds whereby they sought to bind him, as flax burnt with fire.
• 5. He pulled down at once, two strong pillars of a great house, the roof whereof could bear three thousand people. Iudg. 16. 29, 30.

The means, and manner of doing many of these, were with his own hands;* 1.785 So he tore a Lyon. Iudg. 14. 6. and took the doors, and posts of the gate of a City, and carried them away upon his own shoulders, Iudg. 16. 3. And by himself alone brake all the bands wherewith he was bound. All the means that we read that ever he used, was once the Jaw-bone of an Ass, wherewith he slew a thousand men. Iudg. 15. 15. It is said, that he smote his enemies hip, and thigh, with a great slaughter: Iudg. 15. 8.

That is, with kicking, and spurning them.

As Samsons excellency was manifested by the greatnes of his Strength; So al∣so,* 1.786 by the right use thereof.

This was manifested two wayes.

• 1. By using it against the enemies of God, and his Church. Though his own Country-men ptovoked him much, by comming to bind him, and to deliver him

• into the hands of his enemies, yet he was so far from taking revenge of them, as 〈◊〉〈◊〉 he suffered them to bind him, and to deliver him up to his enemies. I•…•…dg. 15. 13.
• 2. In all his conflicts with enemies, he never put any to hazard, but himself. Other Judges, Generalls, and Commanders, in war against their enemies, have put their Souldiers upon the greatest dangers.

This instance of Samson giveth evidence of Gods power in enabling his people against their enemies: This Generall might be proved by many other instances, 〈◊〉〈◊〉 none like to this.

In God is all power: he can derive it to whom he pleaseth, and in as great •…•…easure as seemeth good to himself. So as a divine power shall be manifested in human weaknes.

A great encouragement this is, against all sorts of enemies, and against all their 〈◊〉〈◊〉: especially spirituall.

In these doth God most usually, manifest his greatest power.

§. 201. Of Samsons strength lying in his Hair.

ABout Samson, four memorable matters are worthy our due considera∣tion.

• 1. How his strength lay in his Hair.
• 2. How far he recovered after his fall.
• 3. Whether he were a self murtherer.
• 4. Wherein he was a Type of Christ.

Concerning that which he himself saith, If I be shaven, then my strength will* 1.787 〈◊〉〈◊〉 from me. (Judg. 16. 17.) It is not to be taken, as if his hair were a natural cause of his strength. That cannot be, in these respects.

• 1. Hair is no integral or essential part of the body: it is a meer excre∣cent.
• 2. It hath no stability in it self, as bones have: but is exceeding weak.
• 3. Hair draweth strength out of a mans body, as weeds out of the ground. Therefore they use to shave off the hair of weak ones, especially when they are much •…•…asted with a consumption, or other sickness.

Yet to Samson, in particular his hair was a sign, yea, and a means of his extra∣o•…•…dinary* 1.788 strength, and that by Gods voluntary appointment. For this is to be gran∣•…•…ed, that his strength came from God. God enabled him to do what he did. When he was not able to do as he had done before, God took away his strength. That his strength was of God, is evident by this phrase; The Spirit of the Lord came 〈◊〉〈◊〉 him: which is used upon his atchieving great matters. Iudg. 13. 25. and 14. 6, 19. and 15. 14. And upon failing of his strength it is said, The Lord departed from him. Judg. 16. 20.

God Sanctified Samson from his Mothers wombe to be a Nazarite. Judg. 13.* 1.789 5. And according to the Law of Nazarites, the Lord charged that no Rasor should come upon his head, Numb. 6. 5. Answerably Hannah, who vowed Samuel as a Nazarite to the Lord, used this phrase, There shall no Rasor come up∣•…•…n his head. 1 Sam. 1. 11.

That Rite implied,

• 1. Comliness. For the hair is an ornament by nature. Had not man sinned,* 1.790 his hair would have had no need of polling. By sin it is that long hair becomes uncomely.
• 2. Purity. For the keeping of the Rasor from the hair, shew'd, that they were clean, and needed not to be shaven: as the Leper that was unclean, needed. Lev. 14. 8, 9. Yea, if a Nazarite by any occasion became unclean, he was to shave his hair. Numb. 6. 9.
• 3. Subjection. For as the womans hair is a token of her subjection, 1 Cor. 11. 10. So the Nazarites hair, of his special subjection to God: to which sub∣jection he had by vow bound himself. This was sometimes by the vow of the par∣ties themselves, Numb. 6. 2. Sometimes by the vow of their Parents. 1 Sam. 1. 11.

• Sometimes by Gods own special appointment. Iudg. 13. 5.

Samsons hair being thus a sign of more than ordinary comeliness, purity and subjection, so long as, in testimony of his inward piety, that external Rite was observed, Gods Spirit continued his assistance to him, and gave that evidence thereof, his extraordinary strength. But when by a violation of that Rite be ma∣nifested his impure, disobedient and rebellious disposition against God, God took away his Spirit: and as an evidence thereof, his extraordinary strength: but when by the judgment that followed thereupon, he repented, the sign being renewed, the Spirit returned. Iudg. 16. 22.

This example of Samson in provoking the Spirit to depart from him, and take away his strength, giveth proof, that prime professors may so far grieve the Spi∣rit, as he may be moved to forsake them, and withdraw his assistance. Hereof See chap. 3. v. 12. §. 131. &c.

§. 202. Of Samsons recovery.

THough Samsons fall were very great, yet it is said, that the hair of his head began to grow again after he was shaven. Which was a sign of the Spirits re∣turn unto him. Iudg. 16. 22. This was yet further manifested by the extraordina∣ry strength wherewith he was endued. It was no less than before, if not greater. For the last evidence of his strength was the greatest: more was done thereby than all his life before. Iudg. 16. 30.

This giveth proof, that grace decayed, may by repentance be recovered, and* 1.791 that with the greater advantage. Instance David, and the Psalms that he pen∣ned after his great sin: Instance also Peter, manifested by Christs question to him, and his answer thereupon. Iohn 21, 15, 16, 17. For true saving grace cannot be utterly lost. See more hereof, Chap. 3. v. 12. §. 132. &c.

This is a great enforcement to such as by any occasion have fallen from grace, and grieved Gods good Spirit, thorowly to repent thereof, and to turn to their God again.

§. 203. Of Samsons kind of death.

THE last act of Samson was the greatest, and best. It was the greatest evi∣dence of his faith; and the most profitable to Gods Church: Yet out of it a double question ariseth.

• 1. Whether it were a lawfull act.
• 2. Whether the like may lawfully be don by others.

His act was this, that he pulled down a great house where he was upon him∣self,* 1.792 and upon the enemies of the Church, which were in, and upon that house, Iudg. 16. 27. &c. This personal act was in it self, as he did it, lawfull, For,

• 1. He did it with true devotion, and invocation of Gods Name. Iudg. 16. 28. So true, so hearty, so intire was his devotion, as God had respect thereto: even as he had to his Prophet. Iona. 2. 2.
• 2. He did it with a true, and stedfast faith. For it was his last act, and he is here brought in as a pattern of faith. Of him, as well as of others it is said, These all having obtained a good report through faith, &c. v. 39.
• 3. He did it by vertue of his vocation, and function, which was deputed to him from his mothers womb. Iudg. 13. 5. Which was to deliver Israel out of the hands of the Philistines. If a valiant Souldier should cut asunder a post of a bridge whereon an Army of enemies stand, though the bridge should fall upon himself, yet he did but what his calling required.
• 4. He did it with a well composed mind: not in any such passion, or perple∣xity of mind as self murderers do. It was a zeal of Gods glory, love of the Church, of his, and of his own Country, due and just revenge on the Churches enemies, and a recompence of his former folly.
• ...

  5. He did it with a special warrant: which was, the immediate, and extraor∣dinary motion of Gods Spirit.

  He did it with such a Spirit, as Elijah did, when he called for fire upon the Mes∣sengers

• ...

  that came to apprehend him. 2 King. 1. 10.

• 6. He did it as a type of Christ. Hereof see §. 206.

§. 204. Of self-murther.

COncerning the second question (§. 203.) whether the like may be lawfull in others, a negative answer must be given: unless they have such a Spirit. This answer of Christ, Ye know not of what manner of Spirit ye are of, (Luk. 9. 55.) is per•…•…inent to the point in hand.

Self-murther is in it self a capitall and damnable sin. For,

• 1. It is apparently against the very letter and sense of the morall Law. Exod.* 1.793 •…•…0. 13.
• 2. It is against the rule of Charity. For this phrase, Thou shalt love thy neigh∣•…•… as thy self. (Math. 22. 39.) sheweth, that a mans self is the rule of loving 〈◊〉〈◊〉. For a man therefore to destroy himself, is to break the very rule of 〈◊〉〈◊〉.
• 3. Divine revenge is expresly threatned against it. For this distinction of Gods requiring blood, at the hand of man, and at the hand of every mans bro∣ther. Gen. 9. 5. sheweth, that God will require that blood, which one man 〈◊〉〈◊〉 of himself, as well as of his brother.
• 4. Self-murther is the highest pitch of tempting God. This was it which the Devill assayed to bring Christ unto. Matth. 4. 6, 7. It provoketh God to let the 〈◊〉〈◊〉 sink into hell, or in an unusuall, and strange manner to save it.
• 5. It is a presumptuous usurpation of Gods prerogative, unto whom belong the issues of death. Psal. 68. 20.
• 6. It is a preposterous prevention of Gods call, thrusting a mans self out of that place, wherein his Lord hath set him.
• 7. It setts a dam against Gods mercy, for, who can tell if God will turn, and 〈◊〉〈◊〉, and turn away from his fierce anger, that we perish not. (Jona. 3. 9.) But self-〈◊〉〈◊〉 give judgment against themselves, as if they knew that God would not turn away from his anger.
• 8. It is a violent preruption of the place, time and means of ones own re∣pen•…•…ance. The place is a body animated by the soul: a dead carcass cannot re∣•…•…. The time is this life. Heb. 3. 13. The means are Gods Word, Christian conference, Invocation, and such like; whereof the Self-murtherer depriveth him∣self.
• 9. It is against the most principal principle of nature, which is to preserve its own being.
• 10. It is against that remainder of Gods Image, which is reserved in man: •…•…y vertue whereof a 1.794 sundry of the Heathen Philosophers, and others have con∣demned it. The Roman b 1.795 Orator excludes them out of heaven. The prime of c 1.796 Roman Poets placeth them in hell, wishing that they might be on earth to en∣•…•…ure any want or hard labour.

§. 205. Of the future estate of self-murtherers.

A Question is moved of self-murtherers, whether there is any hope of their sal∣vation, or no.

Answ.

• 1. All the instances that the Scripture giveth of self-murtherers, are branded for Reprobates, as Saul, Achitophel, and Iudas.
• 2. We have as little ground of hope for them, as for any.
• 3. The order of the Church in denying them Christian buriall, im∣ports as much.
• 4. The very Heathen had such a Law, which forbid their buriall.* 1.797

Yet because the wayes of the Lord are unsearchable, and the mercies of the Lord infinit, and the work of his Spirit unconce•…•…vable (For at the moment of death the Spirit can work Faith, and repentance,) we cannot, we may not pass a peremptory sentence on them.

Pretences alledged for the hope of the salvation of many of them, are* 1.798 these.

1. They may be distracted in their witts.

Answ. Such are not to be accounted self-murtherers. Our Law doth acquit such.

2. They do it to avoid sin: or to prevent such Tortures as they fear may* 1.799 draw them from the profession of the true Faith.

Answ. 1. They are undue pretences. For,

• 1. No evill is to be done upon pretence of good. Rom. 3. 8.
• 2. A meer passive evill is not sin.
• 3. The pretended evill may by the Divine Providence be prevented.
• 4. The remedy used is the worst of evills. It is like the Flounders lea∣ping out of hot water into flaming fire.

The pretence of preventing torments that might cause Apostacy, implieth Pu∣sillanimity and Infidelity: As if God could not prevent, or mitigate, or give suffi∣cient Strength, Courage, and Comfort in all Tortures.* 1.800

3. Some pretend an hastning of their heavenly glory thereby. Heathen Au∣thors* 1.801 give instances hereof, namely of Cleambrot us, and Cato.

Answ. That is no way to hasten, but for ever to exclude ones self from hea∣venly glory.

4. Some, thinking to give evidences of their salvation, set down the confi∣dence they have in Gods mercy, and leave it written in their pocket•…•…s, that it may be seen by Survivers.

Answ. It is a plain mockage of God to crave pardon for a sin to be com∣mitted. It is like the prayers of single Combatants, who immediatly before their seeking to kill one another, make pretence of praying to God. This their pre∣tence is an evidence against them.

This should move people to take heed of Tempting God. It was the answer that Christ gave to the Devill, when he tempted him to cast himself down from a pinacle of the Temple, whereby he might have killed himself, Matth. 4. 7.

For preventing this sin,

• 1. Give no place to the Devill. Ephes. 4. 27.
• 2. Resist the Devill stedfast in the Faith. 1 Pet. 5. 9.
• 3. Pray against spirituall desertions. Psal. 51. 11.
• 4. Oft meditate on the horrible nature and fearfull issue of this sin.
• 5. Take heed of solitarines.
• 6. Set God always before thee, and reason as Ioseph did. Gen. 39. 9.

§. 206. Of Samson being a Type of Christ.

SAmson, and David were two of the most eminent Types of Christ that are re∣gistred in the Old Testament. It will therefore be meet distinctly to declare in this place wherein Samson was a Type of Christ. This will appear in the Parti∣culars following,

• 1. The Name, Samson, and notation thereof, which is, his Sun. See §. 199.* 1.802 Christ is called the Sun of righteousnes. Mal. 4. 2.
• 2. The prediction of his conception, compare Iudg. 13. 3, &c. with Luke 1. 31.
• 3. His Sanctification in his mothers womb. Compare Iudg. 13. 5. with Luke 1. 32.
• 4. His speciall separation to be a Nazarite. Compare Iudg. 13. 5. with. Matth. 2. 23.
• 5. His miraculous birth. Samson was born of a barren woman. Iudg. 13. 3. Christ was born of a Virgin. Luke 1. 34, 35.
• 6. His principall function, which was to deliver Gods people. Iudg. 13. 5. So Christ. Matth. 1. 21.
• 7. His growth to admiration. Iudg. 13. 24. So Christ. Luke 2. 52.
• 8. His Marriage to a Philistine. Judg. 14. 1. &c. So Christ was espoused to the Gentiles.
• ...

• 〈◊〉〈◊〉. His great strength. Judg. 13. 25. Christ is said, to travell in his strength. 〈◊〉〈◊〉. 63. 1.
• 10. The subject whereabout his strength was manifested, as a Lion. (Iudg. 14. 5, 6.) and the enemies of Gods people who were the Philistines. Judg. 14. 4. So Christ exercised his strength upon the Devill, who is a roaring Lion, 1 Per. 〈◊〉〈◊〉. 7. and in rescuing Gods people from their enemies. Luk. 1. 7. 4.
• 11. His manner of teaching by riddles. Judg. 14. 12. So Christ by Pa∣•…•….
• 12. The hony that Samson took out of the Lion, whom he had 〈◊〉〈◊〉. Iudg. 14. 〈◊〉〈◊〉. Much sweetness comes from the destruction of the Devill.
• 13. Samsons binding. Judg. 15. 13. and 16. 8. So Christ was bound, when they apprehended him, Iohn 18. 12.
• 14. His breaking the bonds with which he was bound. Iudg. 15. 14. So Christ brake the bonds of death. Act. 2. 24.
• 15. His •…•…hirst, Judg. 15. 18. So Christ thirsted, Iohn 19. 28.
• 16. His Subjection under his enemies for a time, Judg. 16. 21. So was Christ for a while under the power of his enemies, Matth. 27. 2.
• 17. His being sold for a summe of mony, Iudg. 16. 18. So was Christ, Mat. 〈◊〉〈◊〉. •…•…5.
• 18. Gods seeming to forsake him for a time, Iudg. 16. 20. Christ complained 〈◊〉〈◊〉, Math. 27. 46.
• 19. The scorn whereunto he was put by men, Iudg, 16. 25. so Christ was scor∣•…•…ed of men, Mat. 27. 39.
• 20. His victorious death, Iudg. 16. 30. Much more victorious was Christ's death, Col. 2. 15.

§. 207. Of Jephtha's Name and Birth.

THE▪ fourth particular mentioned in this brief Catalogue is Iephthah, his History is recorded, Iudg. 11. and 12. About him we are to consider,

• 1. His Name.
• 2. His Birth.
• 3. His Infirmities.
• 4. His Excellencies.

• I. His name is derived from an a 1.803 Hebrew verbe, which signifieth to open. It is oft used of drawing a sword out of the scabbard, Psal. 37. 14. b 1.804 The first let∣ter useth to be prefixed before nounes; according to the notation, c 1.805 Iephthah im∣ply•…•…th one that open•…•…th. It was a fit name: for in his time the Israelites were so kept 〈◊〉〈◊〉 by the Ammonites, as there was none to open a way of liberty for them: 〈◊〉〈◊〉 to draw a sword in their defence. Iephthah first drew out his sword, van∣•…•… the enemies, and opened a free passage for the Israelites.
• II. His birth was infamous, for he was basely born, Iudg. 11. 1, 2. Bastardy* 1.806 〈◊〉〈◊〉 in all ages been accounted a great infamy. God by his Law barred them from publick functions, even unto the tenth generation, Deut. 23. 2. This num∣ber of yeares is the greatest that we read of any sort of people •…•…o barred.

Bastards, by the Law of many nations have been excluded from inheritances.* 1.807 He is not accounted an heire by out Law. He is said to be no mans child.

States have thus judged them in sundry respects,* 1.808

• 1. In detestation of the foul sin of uncleanness.
• 2. In reference to that evill disposition, that is for the most part in them. God laying a curse on such a corrupt brood.
• 3. In respect of their dissolute education. Bastards use much to be neglected therein. This phrase of the Apostle (if ye be without chastisement, then are ye bastards. Heb. 12. 8.) Seemeth to allude thereunto.

Yet God here in an especiall and extraordinary manner, conferreth his Spirit* 1.809 on this Iephthah, and advanceth him to the highest dignity, and function amongst his people, and prospered him exceedingly.

By this it appeareth: That no outward condition, be it never so base, is an hin∣drance

to Gods grace: witness Rahab an harlot, Ruth a gentile, Iudah and Tham•…•…, adulterers, Phares born in Incest; All these reckoned up in the Catalogue of Christs progenitors; Matth. 1. 3, 4, 5. Many like instances are registred in Sacred Scripture.

God hereby sheweth the freenes of his grace, extended to unworthy ones, and the riches of his mercy conferred upon the worst kind of sinners, and the power of his Spirit, whereby Valleys are exahed, and crooked things made streight, and rough places plain, Isa. 40. 4.

• 1. This may be an incouragement, even to those who are base born, to be di∣ligent in using means of grace, and fervent in prayer for grace, setting before their eyes this instance of Iephthah.
• 2. This may be a direction to others, as they see any evidences of Gods Spi∣rit, even in such as are base born, to take notice thereof, and to make the best use thereof that they can. The Elders of G•…•…lead took notice of a more than ordinary Spirit in Iephthah, and answerably made use thereof, and hadgood success there∣by, Iudg. 11. 6. 29.
• 3. This should quicken up such as being base born, are made partakers of a new birth, to be the more thankfull, and to walk the more worthy of that privi∣ledge, 1 Tim. 1. 12, 13, 14. and say, thus hath the Lord dealt with me, to take away my reproach among men. It is a great means to enlarge the heart unto all thankfulness well to weigh our former vile condition, Ephes. 2. 11, 12, 13.

§. 208. Of Jephthah's infirmities and of his rash vow.

III. SOme reckon up Jephthah's entertaining vain men, (Judg. 11. 3.) to be one of his infirmities. But that rightly taken is rather to be reckoned a∣mong his excellencies, as we shall hear hereafter.

There are two apparent infirmities registred of him:

• 1. His rash vow, Iudg. 11. 30, 31.
• 2. His hasty and fierce revenge, Iudg. 12. 4, 6.

His Vow is on allsides granted to be over-rash, but for the extent of it great question is made, whether he did absolutely vow to sacrifice whatsoever should first meet him.

Arguments produced for that large extent thereof, are these and such like.

1. These express words thereof, whatsoever cometh forth of the 〈◊〉〈◊〉 of* 1.810 my house to meet me, shall surely be the Lords, and I will offer it up for a burnt offering, Judg. 11. 3.

Answ. a 1.811 The Copulative betwixt the two sentences of the vow, thus AND Iewell; is oft used disjunctively. So it is used Exod. 21, 17. and translated OR; The Evangelist, Matth. 15. 4. quoting that Text, plainly setteth down this disjunctive particle, OR, b 1.812 Greek. So it is used Lev. 10. 3. when God thus saith, I will be sanctified in them that come nigh me, or before all the people, I will be glorified. And Gen. 26. 11. in these words, He that toucheth this man or his wife.

2. The extreame passion of Iephthah upon beholding his daughter to be the* 1.813 first that came to meet him out of his house. Iudg. 11. 35.

Answ. That passion arose from this, that his daughter was his onely child; and that by dedicating her to the Lord, all hope of issue was taken away away. Children were alwayes, among the seed of Abraham, accounted a great blessing. Abraham himself said to the Lord, when he promised him an exceeding great reward, what wilt thou give me, seeing I go childless, Gen. 15. 1, 2. And Iacobs wife said to her husband, give me children, or els I dye, Gen. 30. 1. They coun∣ted it to be a reproach to dye without Children, 1 Sam. 1. 6. 2 Sam. 6. 23. Luk 1. 25.

3. The daughters of Israel much lamented the daughter of Iephthah upon her Fathers performing his vow upon her.

1. Answ.

• The Hebrew word translated, to lament, is no where els in that sense used.
• ...

• 2. There was great cause to lament her, though she were not offered up a sacrifice: even because by her Fathers vow she was kept from marriage.

Arguments to prove that Jephthah did not offer up his Daughter for a burnt∣offering* 1.814 are these.

• 1. Suc•…•… an act hath been against the light of nature.
• 2 It is expresly forbidden by Gods word, Exod. 20. 13.

Obj. Why then did God command Abraham to offer up Isaac, Gen. 22. 2.

1. Answ.

• That was onely for trial of Abraham's obedience, God never in∣tended that Abraham should so do.
• 2. Gods expresse charge in a particular case giveth a dispensation against ge∣neral Laws.
• 3. Such an act is against the evidence of that Faith, which is here hinted of Jephthah.
• 14. Nor Priests, nor people would have suffered Jephthah to have committed 〈◊〉〈◊〉 a fact. When Uzzidh a King would have burnt incense upon the Altar of i•…•…ense, Azariah the Priest, and fourscore other Priests withstood the King, •…•… 〈◊〉〈◊〉. 26. 16. &c. when Saul would have unjustly put his Son Jonathan to death, the people kept him from it, 1 Sam. 14. 45.
• 5. It is said, that Jephthah's Daughter desired leave of her Father to bewail 〈◊〉〈◊〉 Virginity, Judge 11. 37. It would have been said, to bewail her death, if she ha•…•… been to be offered up.
• 6. She is said to know no man, Judge 11. 39. What doth this imply, but that being dedicated to the Lord, she continued a Virgin all her dayes.
• 7. It is expresly said, that the Daughters of Israel went yearly to lament the Daughter of Jephthah, Judge 11. 40. had she been sacrificed, they would rather have buried such a fact in perpetual oblivion, than have revived it by an annual memoria•…•….
• 8. The word translated d 1.815 to lament, (Judge 11. 40.) is no where used in that sense throughout the whole old Testament. It properly signifieth e 1.816 to declare, or to rehearse, Judge 5. 11. it here signifieth to talk with: for the daugh∣ters of Israel went yearly to conferre with the Daughters of Jephthah, and to comfort her, in that she was kept from marriage. This affordeth a strong argu∣ment against sacrificing her.
• 9. Such an one as Jephthah could not be so far besotted as to vow that any thing, whatsoever it was, that came forth of the doors of his house to meet him, should be offered up as a burnt-offering. What if one of the Princes had come cut? or another man? what if a Dog, or a Swine, which were unclean, had first come out, would he have offered up any of these? God expresly forbad the hire of an Whore. or the price of a Dog to be brought into his house, Deut. 23. 18.

1. Quest. If it be granted that he onely dedicated his Daughter to God, to live unmarried, as a Virgin all the dayes of her life, was that lawfull?

Answ. No, for we do not read that to consecrate a female to God, is any where warranted. Neither is this answer here alleadged to justifie Jephthah's vow,* 1.817 but onely to mitigate his fault, and to excuse him from such an abominable fact, as sacrificing his own Childe. Papists therefore can from this example have no •…•…arrant for a vow of perpetual Virginity. Jephthah's vow, take it in the best sence that you can, was exceeding rash, and no good pattern.

2. Quest. Was his vow, being rashly made, to be performed?

Answ. No, It failing in the matter of a vow, the performing of it proved a double iniquity: one in making it, another in performing it. When David was put in minde of a rash vow, he forbore to perform it, yea, and blessed God for a•…•…ording means to keep him from the performance thereof, 1 Sam. 25. 32.

Here learn to take heed of rash vows: and to be well advised about vowing, see more hereof in the Saints Sacrifice, on Psal. 116. 14. §. 91.

§. 209. Of Jephthah's fierce revenge.

ANother infirmity of Jephthah was his too great revenge of the Ephraimites insolency, Judge 12. 4, 5, 6.

True it is, that the Ephraimites first provoked him: and in such a manner, as they justly deserved that sore revenge: so as, what I shall say of Jephthah's re∣venge is not to excuse the Ephraimites.

But that Jephthah failed in the excel of his wrath is evident by Gideons con∣trary carriage in a like case, with the predecessors of these Ephraimites, where∣of, see §. 197. Had Jephthah dealt so mildly with the Ephraimites, as Gideon did, he might have pacified them, and saved the lives of fourty and two thousand of the people of God.

By this instance of Jep•…•…hthah it is verified that wrath is cruel, and anger out∣ragious, Prov. 27. 4. Old Jacob upon such a ground thus checked the rage of two of his Sons, Cursed be their anger, for it was fierce; and their wrath, for it was cruel, Gen. 49. 7. Wrath is like an unbridled sturdy Horse, that carrieth his Rider whether it list, even to his own and his Riders destruction. As the passi∣on it self is very violent, so the effects thereof are very fearfull.

It will be our wisdom to represse, and redresse it.

§. 210. Of Jephthah's excellencies.

MAny excellencies are in the History of Iephthah expresly regi∣stred.* 1.818

• 1. His valour, he was a mighty man of valour, Judge 11. 1. That phrase im∣plieth* 1.819 that he was a man of a strong body, & couragious minde. Valour right∣ly used is of much use against the Enemies of the Church, and Common∣wealth in time of War: and against impudent offendors in time of peace, and against persecutors in time of persecution. God himself exhorteth Ioshuah here∣unto, Iosh. 1. 6. David and his Worthies are commended for it by the holy Ghost. It is reckoned up as one of the prime graces of Faith, vers. 33.
• 2. His improvement of his valour against Enemies (though he were dis∣gracefully* 1.820 thrust out by his Countrey-men) as is implied in this phrase went out, Iudge 11. 3. He spent not his time in base idleness, nor in more base rob∣bing and stealing: nor yet in plotting treason, or practising revenge. A wor∣thy president this is for high mindes, that are disgracefully dealt with.
• 3. His care of others like himself. He went out with them that were gathered* 1.821 to him, Judge 11. 3. so dealt David with his, 1 Sam. 22. 1, 2.
• 4. His providence in securing himself and his Countrey for the future, which* 1.822 was manifested by binding them to make him their head, Iudge 11. 9, 10, 11. so long as he was head, he had power to order matters: and he was privy to his own purpose, and the integrity thereof.
• 5. His fear dealing with his Enemies, Iudge 11. 12, 13. &c. He expostulates* 1.823 their wrongs: he adviseth them to desist: he manifesteth the equity and ne∣cessity of the engagements. All these he did to obtain peace without blood∣shed. Herein he followed the direction of the Law, Deut. 20. 10. a commend∣able pattern this is for Commanders in War.
• 6. His piety in waging War, Judge 11. 30, 31. Though he failed in the man∣ner,* 1.824 by reason of his rash vow: yet his course was commendable. It becomes* 1.825 Gods people to begin all their weighty affairs with God. The Heathen do it.
• 7. His faith, which herein had an excellency that he had no special, and ex∣traordinary* 1.826 charge, or promise: but he rested on Gods general promise, Deut. 30. 1, 2, 3, &c. and upon the peoples repentance manifested, Judge 10. 15, 16.

Obj. It is said that the Spirit of the Lord came upon him, (Judge 11. •…•…9.) whereby a special, extraordinary motion, and instinct is implied.

Answ. That is noted after his resolution and preparation for the war: which were the effects of his Faith. That of the spirits coming upon him, sheweth Gods approbation of what he undertook, and his encouragement thereunto, and his assistance therein.

§. 211. Of Davids name and frailties.

THe fifth particular instance of the Apostles general Catalogue, is David. Of all the Worthies before mentioned, his History is the most copiously set down. It is as a large and thick Wood, out of which a passage is not easily sound, after one is entered into it. But as by a long thred, a man 〈◊〉〈◊〉 is entered into a great labyrinth, may be brought out of it again: so by the help of Me∣thod, a passage will be made out of this copious matter. The Method which I propound in handling the points that concern David, is distinctly to declare,

• 1. His name.
• 2. His frail•…•…ies and failings, that in him we may see what the best are sub∣ject to.
• 3. His crosses, partly for trial, and partly for punishments, to make us the more wary.
• 4. His graces, that we may understand what to endeavour after.
• 5. His priviledges, or the recompences which God gave him, to encourage us in our warrantable endeavours.

• I. His a 1.827 name according to the notation of it, importeth a lovely, or friend∣ly one. It is derived from b 1.828 a noun that denoteth a friend, thence this name David▪ The name implieth such an one as he was: amiable and lovely before God and man, and friendly to all Gods people. He was a man after Gods own 〈◊〉〈◊〉, 1 Sam. 13. 14. All Israel and Judah loved him, 1 Sam. 18. 16. In the •…•…oints was all his delight, Psal, 16. 3.
• II. His frailties were these.

• 1. His rash anger, and too great desire of revenge, aggravated by an undue* 1.829 〈◊〉〈◊〉 of himself thereto, even by an Oath; that he sinned herein, is evident by his after-repentance thereof, and by blessing God, and the instrument that •…•…ept him from accomplishing his rash purpose of revenge, 1 Sam. 25. 22, 32, 33.
• 2. His wavering in Faith: Though God had endued him with a great mea∣sure of Faith; yet manifold trials made him waver; once in distrust he said, I shall perish one day by the hand of Souls., 1 Sam. 27. 1. This was spoken in dif∣•…•…: So also this, I said in my heart, All men are liars, hereof see the Saints sacrifice, on Psal. 116. 11.
• 3. His poligamy, or taking many wives and Concubines together, 2 Sam. 5. 13. That this was ever a sin, Christ himself doth manifest, Matth. 19. 4, 5, 6.
• 4. His undue removing of Gods Ark. The Law required that the Ark should be carried on the Priests shoulders, Exod. 25. 14, 15. Numb. 4. 15. and 7. 9. 〈◊〉〈◊〉. 〈◊〉〈◊〉. 14. So as David herein consulted not with the Law of God: but rather 〈◊〉〈◊〉 the uncircumcised Philistines, 1 Sam. 6. 7. He himself afterwards discerned how he failed herein, 1 Chron. 15. 13.
• 5. His adultery and murther, the former drew on the later, 2 Sam. 1▪ 1. 2. &c. These were two notorious crimes; accounted most hainous by the very Hea∣then. They were sorely punished.
• 6. His foolish indulgency to his Children, 1 King. 1. 6. 2 Sam. 18. 5, 33. for which God sorely punished him in those Children.
• 7. His sudden & undue sentence before both parties were heard, 2 Sam. 16. 4. M•…•…ch injustice, and great wrong oft followeth hereupon, read Prov. 1•…•…. 17.
• 8. Pride in the multitude of his Souldiers, 2 Sam. 24. 2. The issue sheweth 〈◊〉〈◊〉 far God was provoked therewith.

§. 212. Of David's Crosses.

III. DAVIDS Crosses were of two sorts,

• 1. Triall,
• 2. Punish∣ments.

His trialls were these,* 1.830

• 1. His brothers envious interpretation of that which he did by divine instinct, 1 Sam. 17. 28. This kind of trialls pierceth deep in the soul.
• 2. Sauls fierce persecution of him. Persecution in it self is a great trial, but David's was aggravated by many circumstances,
  • 1. By the person, who persecuted him, his own Soveraign, the Lords a∣nointed: In this respect, he could not get such assistance, as otherwise he might have, had; nor might he do that to free himself, which other∣wise he might have done, 1 Sam. 24. 17. and 26. 11.
  • ...

    2. By the undue cause, which was no wrong on his part, Psal. 35. 7, 19. and 10. 3. and 119. 161. and 69. 4. The causes which Saul took to persecute him, were those,

    His Valour, Wisedom, Success, Peoples acknowledgement thereof, the love which the Kings Son and servants bear him, and the notice, which Saul had that David should be King after him.

  • 3. By the extent of his persecution, it was unto blood. For this cause Saul raised up armies to pursue him.
  • 4. By the consequences following thereon: which were,
    • 1. The destruction of the Lords Priests, 1 Sam. 22. 18, 19.
    • 2. The danger of his parents and kind•…•…ed, 1 Sam. 22. 3.
    • 3. His own expulsion from the people of God, and from the house of God, 1 Sam. 21. 10. and 27. 2. This pierced dee∣pest to his soul, Psal. 84. 1. 1 Sam. 26. 19.
• 3. The jealousy which they had of him; to whom he fled for succour, 1 Sam. 21. 11. and 29. 4. How great this triall was, is evident by changing his behaviour, 1 Sam. 21. 13. and by the Psalmes, which he penned thereupon, as Psal. 34. 1. and 56. 1.
• 4. The spoilig of the City which he had allotted to him for himself, his Soul∣diers, and all that belonged to him. This triall was the greater, because his Soul∣diers thereby were stirred up to mutinie against him, 1 Sam. 30. 1, 6.
• ...

  5. The setting up of Shebosheth the Son of Saul after Saul was dead, against him, and that by the General Abner, and the greatest part of Israel. 2 Sam. 2. 8.

  Those trialls David was brought unto, betwixt the time that he was first anointed, and well setled in his Kingdoms.

  Hereby we see that God will not have great preferments easily attained to; witness Ioseph's case.

  To those trialls may be added others which befell him in his Kingdom. As,

• 6. The Indignity which was offered to his Ambassadours, (2 Sam. 10. 4.) whereby his intended kindnes was misinterpreted and perverted.
• 7. Davids fainting in the battle, 2 Sam. 21. 15. such was the consequence thereof, that if one of his worthies had not rescued him, he might have then pe∣rished, 2 Sam. 21. 15.

The trialls which arose from his Sons, as Amnon, Absalon, Ad•…•…nijah, were punishments of his sins, as we shall afterwards see.

§. 213. Of Punishments inflicted on David for his Sinns.

OTher kind of trialls whereunto David was brought, were apparent punish∣ments of his sinns: which being publick, God would not suffer to go unpu∣nished. I will therefore distinctly note, both his particular sinns, and also the punishments that were inflicted thereupon. They were these that follow.

• 1. His rash anger: This stirred up a purpose of revenge on Nabal, and all his* 1.831 〈◊〉〈◊〉, 1 Sam. 25. 22. He did not put that his purpose into execution; but repen∣•…•…d thereof, and blessed God for preventing him, in shedding blood: So as we d•…•… not read of any punishment inflicted for that sin. Yet it may be that Saul's 〈◊〉〈◊〉 desire of revenge on him, and all his, was a punishment of his fore∣•…•…d purpose of revenge.
• 2. His distrust. 1 Sam. 27. 1. This was punished with the Iealousy of the* 1.832 Princes of the Philistines on him. 1 Sam. 29. 4. And with the sacking of Ziklag, 〈◊〉〈◊〉 the insurrection of the Souldiers against him. 1 Sam. 30. 1, 6.
• 3. His Polygamy. 2 Sam. 5. 13. The children of those various wives, proved* 1.833 〈◊〉〈◊〉 crosses unto him.
• 4. His undue manner of carrying the Ark. This was so punished as David* 1.834 was afraid of the Lord. 2 Sam. 6. 3, 7, 9.
• 5. His Adultery with Bathsheba, and murther of her husband. As these were* 1.835 〈◊〉〈◊〉 〈◊〉〈◊〉 sins, so punishments inflicted, for these were the most grievous. The 〈◊〉〈◊〉 of them are generally set down. 2 Sam. 12. 10, 11, 14. The sequell of* 1.836 the history declareth the accomplishment of them. They were these that follow.
  • 1. His Child dyed. 2 Sam. 12. 18.
  • 2. His daughter was defloured by her brother. 2 Sam. 13, 14.
  • 3. His Son lay with his Concubines on the roof of an house, in the sight of all the people. 2 Sam. 16. 22.
  • 4. The sword departed not from his house, For,
    • 1. One of his Sons killed another. 2 Sam. 13. 28, 29.
    • 2. That Son of his thrust David out of his Kingdom. Whereupon such a battell was fought, as twenty thousands were slain, toge∣ther with that ungracious Son. 2 Sam. 18. &c.
    • 3. Another battell arose thereupon, thorough the indignation of Sheba. 2 Sam. 20. 1.
    • 4. Another Son took the Crown before his Fathers death, and that against his mind▪ 1 King. 1. 5.
    • 5. His inward troubles were yet greater. For,
      • 1. The Spirit withdrew his presence: so as to Davids present* 1.837 sense, it clean departed from him. Thereupon David thus prayeth, Create in me a clean heart, O God: and renew a right spirit within me, Psal. 51. 10.
      • 2. A deprivation of that joy, and comfort, which formerly he had. Whereupon in his prayer he thus addeth, Restore unto me the joy of thy salvation. Psal. 51. 12.
      • 3. No sence of any assistance of the Spirit for growth in grace: but onely a bare formall profession remained. This is intended under this phrase, uphold me with thy free Spirit. Psal. 51. 12.
      • 4. He apprehended Gods wrath, and feared a dereliction in this phrase. Hide thy face from my sins. Psal. 51. 9. But more fully is this thus expressed: O Lord rebuke me not in thine an∣ger, Psal. 6. 1.
      • 5. His conscience was a rack unto him, which made him use this expression., The bones, which thou hast broken: Behold here what a fearfull thing it is for such as profess the Name of God, to grieve the good Spirit of God.
    • 6. His undue cockering of his Children. 1 Sam. 13. 39. 1 King. 16. Two of 〈◊〉〈◊〉 Children so cockered proved a heavy cross to him, and a fearfull curse to themselves. They both proved traitors to their Father, and brought themselves to an untimely death: namely Absolo•…•… and Adonijah.
    • 7. His hasty sentence against Mephibosheth. Compare 2 Sam. 16. v. 4. with v. 8.
    • 8. His pride in numbring of his people was punished with the loss of three∣score and ten thousand in three dayes.

§. 214. Of David's graces in reference to God.

THE graces of David were many and great. They may be ranked into two heads.

• 1. Such as had an immediate respect to God.
• 2. Such as had respect to man.* 1.838

The graces which had immediate respect to God were these,

• 1. His care to be instructed in, and directed by Gods Word: and that both* 1.839 ordinarily, Psal. 119. 24, 105. And also extraordinarily, 1 Sam. 23. 2. 2 Sam. 7. 2. and 21. 1. This made him to walk with a right foot, and this kept him from many by-paths.
• 2. His Faith. Most of those evidences which the Apostle in the verses fol∣lowing,* 1.840 to set forth the faith of Gods ancient Worthies indefinitly, may be in particular applyed to David. For David by Faith,
  • 1. Subdued Kingdoms. None more, after the Israelites were setled in Canaan. 2 Sam. 8. 12, 14.
  • 2. Wrought righteousness: that is, justly governed his people, doing right to all. 2 Sam. 8. 15. Psal. 78. 72.
  • 3. Obtained promises: namely of being King: and having a wise Son •…•… to build Gods Temple, and the descending of the Messiah from him.
  • 4. Stopped the mouths of Lions. David killed a Lion indeed, and Lion∣like men.
  • 5. Quenched the violence of fire: that is, of fiery persecutors, of fiery slanderers, and of other fiery enemies: yea, he rescued Ziklag that was burnt with fire.
  • 6. Escaped the edge of the sword: namely of Saul's sword, or the swords of the Philistines and others.
  • 7. Out of weakness was made strong. Being weakned by sickness, weak∣ned by persecution, weakned by jealousie of enemies, by mutiny of his own Souldiers, by insurrections and rebellions, he recovered strength.
  • 8, Waxed valiant in fight: against Goliah, against the Philistines, and others.
  • 9. Turned to flight the Armies of the aliens: even of all that were round about Israel, and enemies thereto.
• 3. His Repentance. Many sins were before noted of him, §. 113. His repen∣tance* 1.841 for them all is expresly registred, as
  • 1. For his Rash anger, and intent of revenge. Upon intimation of that sin he blessed God for withholding him; and did forbear to execute his wrath. A true pen•…•…tent will not persist in sin. Repentance is an alte∣ration of the mind.
  • 2. For his distrust. He confesseth it to be in hast, and after believed. Psal. 116. 10, 11. Yea, he checketh and rouseth up his Soul, and that a∣gain, and again. Psal. 42. 5, 11. and 43. 5. Repentance makes men carefull to redress what is done amiss.
  • 3. For his Poligamy. This being according to the errour of the times, his repentance hereof may be comprised under this phrase, Who can under∣stand his errours; Cleanse thou me from secret faults. (Psal. 19. 12.) And under this, Blot out all mine iniquities. Psal. 51. 9. When a pe∣nitent, upon confessing of some sins, craveth pardon for all sinns, it im∣plyeth penitency for the sin whereof he is ignorant, and yet guilty.
  • 4. For his miscarriage about the Ark. His repentance was manifested.
    • 1. By grief at the judgement and cause thereof 2 Sam. 6. 8.
    • 2 By his future redress of that sin. 1 Chro. 15. 1, 2, 12, 13, &c. repen∣tance makes men observant of the cause of the sin, and inquisitive after the remedy.
  • ...

• ...
  • 5. For his indulgency towards Absolom and Adonijah, his repentance for this is manifested by his prudent & pious care over Solomon, Pro. 4. 3, 4. 1 Chr. 22. 7. & 28. 9. Repentance makes men amend in others, what they have done amisse in some.
  • 6. For his adultery and murder, 2 Sam. 12. 13. The 51. Psal. is a sufficient proof hereof.
  • 7. For his rash and unjust judgement against Mephibosheth, his repen∣tance herein is manifested by restoring to Mephibosheth, what he had unduely caused to be taken from him. Restitution in case of wrong, is a note of repentance.
  • ...

    8. For his Pride. This is manifest by the contrition of his heart, confes∣sion of his sin, supplication for pardon, so soon as it was committed, and by laying the load of the sin upon himself, rather than upon the people, and by following a Prophets direction for appeasing Gods wrath, 2 Sam. 24. 10, 17, 18.

    To this head of repentance may be referred the tenderneses of his conscience, manifested in this phrase (which is proper to David) his heart smote him, 1 Sam. 24. 5. 2 Sam. 24. 10.

• 4. His sincerity and soundness of heart; This is that innocency, pureness,* 1.842 to rightness, and perfection for which he is much commended: and wherein he is made a pattern to others. Insomuch as if any of his posterity were up∣right and perfect in heart, they are said to be as David their Father, 2 Kings 18. 3. and 22. 6. And on the contrary, they that were not upright, are said not to be as David their Father, 1 Kings 15. 3. and 2 Kings 14. 3.
• ...

  5. His integrity, which was a due respect to every thing that is pleasing to* 1.843 God. Sincerity hath respect to the manner of doing good. Integrity to the ex∣tent thereof. This integrity David professeth of himself both affirmatively and negatively, Psal. 119. 128. Hereunto David exhorteth his Princes and his Son, 1 Chron. 28. 8.

  Exception is made about the case of Urijah, 1 Kings 15. 5.

  Ans.

  • As one Swallow maketh not a Summer: so one sin dasheth not a con∣stant course.
  • 2. That sin was not committed with the full bent of his will: but through the violence of temptation.
  • 3. By his Faith and repentance that sin, as others, was washed away.
• 6. His delight in Gods Law. It was his love and his joy: sweeter than Honey,* 1.844 prized above Gold. Therefore his meditation was thereon day and night.
• 7▪ His servent zeal of Gods glory. This was manifested.
  • 1. By many Divine forms of praising God. Never were all the figures of* 1.845 Rhetorick so expressed to the life as in David's Psalms.
  • 2. By his forwardness and cheerfulness in bringing Gods Ark, the evidence of the Lords presence into a fit place, 2 Sam. 6. 13 14.
  • 3. By his great desire to build a Temple to God, 2 Sam. 7. 1. which because he was not himself permitted to do, he made great preparations for his Son to do it, and prescribes a pattern thereof, and both instructs his Son and Princes how to do it, and also incited them to be con∣scionable therein.
• 8. His great devotion manifested by the ardency and frequency thereof. His* 1.846 deep sighs and groans, his flouds of tears, his cryings, and sundry other ex∣pressions: his constancy in praying, morning and evening, yea, and at noon to, (Psal. 55. 17.) And at midnight on special occasions (Psal. 119. 62.) yea, and se∣ven times a day (Psal. 119. 164.) All these gave evidence to his great devo∣tion.
• 9. His humble and patient submission to God in his greatest distresses, Psal.* 1.847 39. 9. 2 Sam. 15. 26. Under this may be comprised his acknowledgement of Gods righteous dealing; such a disposition moveth pitie in God, and procureth ease and deliverance.
• ...

• 10. His renouncing of all worth, or merit in himself; yea, an acknowledge∣ment* 1.848 of his own emptiness and unworthiness, 2 Sam. 7. 21. 1 Chron. 29. 14, 15. Psal. 143. 2. The contrary to this takes away the glory of whatsoever we do, Luke 18. 11, 12, 13, 14.

§. 215. Of David's graces in reference to man.

THe distinction of David's graces in reference to God and man, is in regard of their end: as the former had immediate respect to God and his glory, so these to man and his good. Particulars are these:

• 1. His loyalty to his Soveraign, 1 Sam. 18. 5. and 22. 14. so far he excelled* 1.849 herein, as, though Saul persecuted him to death, yet he would not take any ad∣vantage of doing the least wrong to Saul: but rebuked those that advised him to lay hands on his King, or that offered to do it themselves, 1 Sam. 24. 5. 6. 7, 8. and 26. 8, 9.
• 2. His faithfulness in his calling: so he was from his youth all his dayes. His* 1.850 Father appointing him to keep his sheep, he did it diligently. Though there were a solemne meeting and a great sacrifice, whereat his Father and all his brothers were, yet did not he stir from his charge, till he was sent for, 1 Sam. 16. 11. When his Father sent him of an errant to his brethren at the Camp, he rose early in the morning and went, but left his Fathers sheep with a keeper, and when a Lion and a Bear fell upon the Flock, he adventured his life upon them both, and killed them, 1 Sam. 17. 20, 34, &c. great also was his faithfulness in other and higher callings.
• 3. His putting forth himself to the uttermost for Gods Church; Witness, his* 1.851 Combat with Goliah, (1 Sam. 17. 32.) and with the Philistines and other ene∣mies on all occasions, God having given him extraordinary valour, he improved it to the best advantage that he could for the good of others, he so improved other gifts as his skill in Musick to the quieting of Saul's spirit 1 Sam. 16. 18.
• 4. His Iustice. This is implied under this phrase, they fed them according to* 1.852 the integrity of his heart, Psal. 78. 72.
• 5. His keeping Covenant with men; witness, the kindness that he shewed to* 1.853 Jonathan's Son, 2 Sam. 9. 1. This is a note of a righteous man, Psal. 15. 4. Fail∣ing herein is accounted an Heathenish abomination, Rom. 1. 30. Gods ven∣geance is manifested against Covenant-breaking even with men. Jer. 34. 18. Ezek. 17. 16.
• 6. His mercy to the poor and needy. The frequent mention which he maketh* 1.854 of such, giveth proof, that he himself was such an one, Psal. 41. 1. and 112. 4, 9.
• 7. His Sympathy at others distresses, Psal. 35. 13, 14.* 1.855
• 8. His liberality and Bounty, 1 Chr. 16. 3.* 1.856
• 9. His retribution of kindness for kindness. This was it that moved him to send* 1.857 comforters to Hanun the King of Ammon, 2 Sam. 10 2. & to shew what kind∣ness he could to Barzillai, 2 Sam. 19. 33. &c.
• 10. His meek and patient bearing of wrongs. Instance the case of Shemei.* 1.858

Obj. He upon his death-bed advised Solomon his Son to bring his hoare-head down to the grave in bloud, 1 King. 2. 9.

Ans.

• He did not bid his Son revenge that wrong; but onely take such notice thereof, as if he found him faulty in any other thing to punish him, so much is implied in Davids charge, and the sequel of the History doth ratifie the same.
• 2. Davids patience towards him was sufficiently manifested, in forbearing him for his own time. The charge which he gave to Solomon was but a fruit of Justice.

David's patient bearing of wrongs, shewed that there was more than flesh and bloud in him.

• ...

  11. His recomp•…•…nsing good for evil. This he oft professeth of himself, Psal. 35.* 1.859 12, 13, 14. Psal. 109. 4. yea, Saul acknowledgeth so much of David, 1 Sam. 24. 18.

• ...

  This I proceedeth from a Divine spirit. This is of true spiritual virtue, which the Apostle requireth, Rom. 12 21. We h•…•…ve a worthy pattern hereof in Ste∣•…•…, Acts 7. 60. But a more worthy pattern in Christ, Luke 23. 34.

This is it which will give us assurance of Gods overcoming our evil with his goodness, Math. 6. 12.

§. 216. Of David's priviledges.

THe fourth point about David, concerneth those priviledges which in way of recompence God bestowed on him. In particular they were these.

• 1. His preferment before, and above others. For
  • 1. The Tribe of Judah, (whereof he was) was accounted the chief of the Tribes, Psal. 78. 67, 68.
  • 2. His Fathers house was much advanced, 1 Sam. 16. 1. with this doth David beat down Michols pride, 2 Sam. 6. 21.
  • 3. David himself was preferred before all his elder brethren, 1 Sam. 16. 11. Davids preferments are much amplified by a due consideration of the two terms of motion, from what, to what: from a Shephard to a* 1.860 King, 2 Sam. 7. 8. Ps. 78. 70, 71. Gods recompences are to admiration.
• 2. The favour which he had of all sorts.
  • 1. Jonathan loved him, 1 Sam. 18. 1.
  • 2. Mcihol, Saul's daughter loved him also, 1 Sam. 13. 20.
  • 3. He was accepted in the sight of all the people; yea, and of Sauls ser∣vants, 1 Sam. 18. 5, 16.
  • 4. Samuel the Prophet and Ahimelech the Priest, even when Saul per∣secuted him, much respected him, and succoured him, 1 Sam. 19. 18. and 21. 6, 9.
  • 5. Achish, King of Gath bare good will towards him, 1 Sam. 27. 6.
  • ...

    6. Other enemies sought his favour, 2 Sam. 8. 10.

    Thus God can turn the hearts of all sorts, even of enemies towards his Saints.

• ...

  3. Preservation against the attempts of all that sought his hurt: as against Saul, Achish, his own Souldiers, 1 Sam. 30. 6. Absolon his Son, Sheba and others.

  To this head may be referred such recoveries he had from deadly distresses, whether by sicknesse, or other wayes, Psal. 6. 1. and 31. 21. and Psal. 116. 3.

  Such were the foresaid deliverances as David penned many Psalms in me∣morial of them, witnesse the titles of Psal. 3. and 18, and 34, and 56, and 57, and 59.

  In David, see how safe they are whom the Lord doth keep.

• ...

  4. The puissant Armies and brave Commanders in War, which he had for multitude, he had fifteen hundred thousand, and seventy thousand men of War, in ten of his Tribes: for the number of two Tribes was not given up, 1 Chron. 21. 5. we count 30, or 40 thousand a very great Army, 50 thousand is counted a Camp royal. What then a hundred thousand? what an hundred thousand multi∣plied fifteen times, and seventy thousand added to them. Wise Solomon accounts it an honour to a King to have a multitude of people, (Prov. 14. 28.) what is it then to have a multitude of such people as are men of War, able to defend their King and Kingdom. This must needs be a great honour, safety, and security. 〈◊〉〈◊〉 these there were very many such worthies, as never any Prince, or State had: one of the least could resist an hundred, and one of the greatest a thousand, 1 Chron. 12. 14. So as in his time was accomplished that promise which is made, Josh. 23. 10. For particular instances observe, 1 Chron. 11. 11, 18 20, 22 23, and •…•…0. 4, &c.

  Where the Lord setteth a man apart to great matters, he will raise up answer∣able means.

• ...

• 5. Victories over all his enemies. Never the like from Joshua's dayes to his; he was never put to flight in any pitcht-battle. Indeed he sled from Saul and from Absolon: but not as overcome, but as a prudent man, to prevent danger, and avoid effusion of the bloud of Gods people. David by himself alone over∣threw Goliah: so did sundry of his Worthies destroy other Giants: by Davids victories the peace of the land was settled, and the safety of Gods people se∣cured. Thereby Solomon his Son became such a man of Peace, as he himself was of War; so many and so great were his victories, as he is accounted one of the nine Worthies of the World. The glory, fame, and triumph, arising from conquest over enemies, hath ever been accounted one of the greatest.
• ...

  6. A great and a good name, and that while he lived, and after he was dead among Jews and Christians to this very day. Upon the first shewing of him∣self against the enemy, his name was extolled above the Kings, 1 Sam. 18. 7. His fame was spread abroad, not onely throughout all Israel, but also in other Countreys, even among the enemies, 1 Sam. 21. 11, and 29. 5. yea, it is said that his name was much set by, 1 Sam. 18. 30.

  The Lord himself saith, I have made thee a great name, &c. 2 Sam. 7. 9. No mans name after his death was more famous than Davids. If any were of good name, or note, they were said to be like David, 2 Kings 18. 3. and 〈◊〉〈◊〉. 2. If any of his posterity degenerated, they were said to be unlike David, as 1 Kings 11. 46. and 14. 8. and 15. 3. Yea, the Royal Throne and Citie was stiled the Throne and Citie of David, 1 Kings 8. 1. The Sepulchers, where Kings were buried, Sepulchers of David, Neh. 3. 16. & the promises concerning Christ, are called the sure mercies of David, Isai 55. 3. Acts 13. 34. When God speak∣eth of him, he ordinarily giveth him this Title, David my servant, 1 Kings 11: 18. and God is stiled the God of David, 2 Chr. 34▪ 4. The Lord God of David, Isai 38. 5. and David is called the man of God, Neh. 12. 36.

  They who desire a good name, let them endeavour to be like David.

• 7. A stock of the regal line. One King there was before David, namely Saul: but he and his posterity were cut off. Davids posterity continued to sit on his Throne, so long as there was any King of Ierusalem. Herein a diffe∣rence is made betwixt Saul and David, 2 Sam. 7. 15, 16. Though many of his posterity deserved to be cut off, yet for Davids sake God continued them, 1 King. 11 11, 12 13, 34, 35▪ and 15. 4. 2 Chr. 21, 7.
• 8. A stock of Christs Kingdom. In this respect Davids Kingdom is said to endure for ever, 1 Sam. 7. 16. Ier. 23. 5, 6. Therefore the Evangelist Mat∣thew, who s•…•…ts down the legal Pedigree of Christ, begins with David, Mat∣thew 1. 1.

§. 217. Of David's being a type of Christ.

DAVID in sundry excellencies was an especial type of Christ, as appear∣eth by the particulars following:

• ...

  1. His name. For Christ is oft called by that name of David, Ezek. 34. 23, 24. and 37 24, 25.

  Besides David's name doth signifie beloved, (see §. 211.) and Christ was the beloved of God, Matth. 3. 17.

• 2. His particular calling. David was a shepheard: so Christ, Ioh. 10. 11.
• 3. His faithfull keeping of his Fathers sheep, 1 Sam. 17. 34. In this re∣spect Christ is called the good shepheard, Ioh. 10 14.
• 4. His manifold crosses. Christ was envied, scorned, persecuted, and other wayes afflicted, as David was.
• 5. His patient bearing of crosses. Of Davids patience we heard before. §. But Christs far surpassed Davids.
• 6. His special functions royal and prophetical. Christ also was a King and Prophet.
• 7. His Duel with Goliah. Christ in like manner did Combat with, and overcame that great Goliah the Devil,
• ...

• 8. His victories over all his enemies. So Christ hath and will subdue 〈◊〉〈◊〉.

§. 218. Of the fruits of David's Faith.

A Question may be moved, how those things before mentioned may be ac∣counted fruits of David's Faith. For he as others are brought in as pat∣•…•… of Faith.

Answ.

• 1. His name, which signifieth beloved, shewed that he believed in God.
• 2. His sins, though they came not from Faith, yet they made way to the great∣•…•… manifestation and exercise of his Faith.
• 3. His manifold crosses did much more manifest and exercise his Faith.
• 4. His graces were apparent fruits of Faith. The Apostle hath produced all 〈◊〉〈◊〉 worthy works of other Saints, as fruits of Faith: in like manner were Davids. Faith is a mother grace, from which all other graces do proceed.
• 5. His priviledges were a recompence of his Faith, as Gods accepting Abel, translating Enoch, saving Noah, and other recompences of other Saints fol∣lowed upon their Faith, and were evidences thereof.

§. 219. Of Samuel's names

THE sixth particular instance of the Apostles general▪ Catalogue is Samuel, [a] David, and Samuel, are joined together by a double copulative. For be∣sides* 1.861 that they lived together at the same time, they both sustained two great 〈◊〉〈◊〉; one civil, the supream Governour; the other Ecclesiastical, an ex∣traordinary Prophet.

In Samuel we may observe,

• 1. His name.
• 2. His birth.
• 3. His education.
• 4. His life and conversation.
• 5. His crosses.
• 6. His blessings.
• 7. His rest in the typical resemblance of Christ in the grave.

I. His name, b 1.862 Samuel is compounded of three words: the first letter onely* 1.863 of some of them being used: The Hebrew word signifieth thus much; I asked him of the Lord, for he was a Childe of prayer: This reason is rendred, 1 Sam. 1. 20.

By this name we see,

• 1. What faithfull and fervent prayer may do, even open a barren womb.
• 2. Memorials of Gods mercies are to be kept. This name preserved a memorial, both of Gods mercy in giving a Son, and also of the means of obtaining that mercy, which was prayer.
• 3. Fit names are good memorials. They oft bring to minde the memo∣rable matter for which the name is given.
• 4. Gods hearing prayer is a matter worthy to be remembred.

§. 220. Of Samuel's birth, and education.

II. SAMUELS birth was extraordinary: for it was out of a barren womb.* 1.864

So was Isaaks, (Gen. 11. 30.) Iacobs, (Gen. 25. 21.) Josephs, (Gen. 29. 31.) Sampsons, (Judge 13. 2.) The Shunamites son, (2 King. 4. 14.) John Baptists, Luke 1. 7.

Hereby we see that matters above hope are under hope, Rom. 4. 18. This Chapt. giveth many evidences thereof.

III. Samuel's education was from his Child-hood 〈◊〉〈◊〉 with piety. As* 1.865 upon prayer he was conceived, so for his birth solemne praise was given to God, 1 Sam. 2. 1. By vow before he was conceived, he was devoted to God: and in his infancy he was actually dedicated to God. From his Child-hood he was trained up in the house of God.

These acts of piety in his parents, God rewarded with sundry other Chil∣dren: and with •…•…xtraordinary endowments on this Samuel.

God spake to him while he was yet a Childe, and after so inspired him, as he became an extraordinary Prophet.

Oh that parents would set the parents of Samuel as a pattern before them; Assuredly they should some way, or other finde an abundant recompence.

§. 221. Of Samuel's life and conversation.

IV. SAmuel's life and conversation may be considered two wayes.* 1.866

1. In his younger years, while he was under government.

2. In his riper and elder years, while he was a Governour.

• 1. While he was young, he ministered unto the Lord before Ely, 1 Sam. 2. 11. and 3. 1. There he manifested his obedience.
  • 1. To his Parents, by a abiding in that place and calling, wherein they setled him.
  • 2. To his tutor, or Master, to whom he was by his Parents committed, as is intended under this phrase, He ministred before Ely, 1 Sam. 3. 1. This is further confirmed by his readiness to run again and again, and that in the night time, when he supposed that Ely had called him, and by declaring the whole message, which he had received from the Lord, to Ely, upon his charge, 1 Sam. 3. 18.

  A worthy pattern this is for such as are under Authority.

  When he came to riper years, he became a Prophet and a Iudge.* 1.867

As a Prophet he was faithfull, 1 Sam. 3. 20. This is an especial property of a good Prophet, 1 Cor. 4. 〈◊〉〈◊〉.

His faithfulness was manifested two wayes.

• 1. In declaring Gods minde to the people.
• 2. In putting up the peoples desire unto God, which was by prayer; wherein he was very powerfull, Ier. 15. 1. Psal. 99. 6.

He took a right course to make his prayer available for the people, for

• 1. He brought the people together to joyn with him in publick prayer.
• 2. He fitted them to that publick duty, by calling them to forsake their sins.
• 3. He caused them deeply to humble themselves, and to pour out their Souls before God. In which respect they are said to draw water, and pour it out before the Lord.
• 4. He brought them further to sanctifie, and enlarge their humilia∣tion by fasting, 1 Sam. 7. 3, 4, &c.
• 5. He promiseth to pray for the people himself, and acknowledgeth it a sin to omit that duty, 1 Sam. 12. 23.
• 6. His own prayer was so powerfull, as thereby he did not onely ob∣tain* 1.868 preservation from enemies, but also such extraordinary thun∣der, as scattered the enemies, 1 Sam. 7. 10.

The other function, whereby Samuel's life in his elder years, is set out, respe∣cteth his government, as he was a Judge: Hereof two things are especially re∣corded.

1. His sedulity. 2. His integrity. To these two heads may all things becoming a good Governour be referred.

Either of these without the other makes ones government very defective and faulty. Let a Governour take indefatigable pains: yet if he be corrupt, his pains may prove the more pernicious. Let him be upright, if he be negligent and idle,

〈◊〉〈◊〉 is the glory of his uprightness? But if both concur, much may be expe∣•…•… from the government of such a one; for much will be performed thereby, 〈◊〉〈◊〉 by Samuel, in whom both concurred.

This testified his diligence that he stayed not at his own house for all the peo∣•…•… come thither for judgement: but he went from place to place. He had 〈◊〉〈◊〉 yearly progresse and circuit, not for his own pleasure, but for his peoples 〈◊〉〈◊〉 and good. The places whither he went in his yearly circute were Bethel, 〈◊〉〈◊〉 Gilgal, and Mizpeh, (1 Sam. 7. 16.) all of them in the utmost wastes of 〈◊〉〈◊〉.

Concerning his incorruptness he challengeth all the people, if any way they 〈◊〉〈◊〉 impeach him. But they were so far from that, as they bare publick wit∣•…•… to his integrity.

O that Christian Magistrates would set Samuel as a pattern before them, in 〈◊〉〈◊〉 and integrity.

§. 222. Of Samuel's crosses.

IT could not be but that Samuel living and ruling in such evil times as he 〈◊〉〈◊〉, should meet with many crosses. Among them two are most observable. 〈◊〉〈◊〉 in the beginning, the other toward the end of his government.

〈◊〉〈◊〉 began with one of the most lamentable Tragedies that had befallen* 1.869 〈◊〉〈◊〉 State, since they were setled in Canaan. Israel was twice smitten before their 〈◊〉〈◊〉. Once about 4000 men were slain, and at another time 3000 and 〈◊〉〈◊〉 the Ark of God was taken, and the Priests that carried it were slain. 〈◊〉〈◊〉 dismal was this news, as old Ely, who then was Judge, and whom Samuel 〈◊〉〈◊〉, at the first news thereof, fell from off his seat backward, and brake his 〈◊〉〈◊〉. Such an enterance into the government could not be, but a heavy crosse 〈◊〉〈◊〉 〈◊〉〈◊〉, who was their governour.

The other cross about the end of his goverment was his rejection: aggre∣•…•…* 1.870 by the quarrel which was picked to coll•…•…ur the same: that it was his sons 〈◊〉〈◊〉 governing, 1 Sam. 8. 5.

To reject him whom God had chosen and setled for a Judge over his people, 〈◊〉〈◊〉 not be but an heavy crosse to that good old man, and that two wayes;

1. In regard of himself, who was much disgraced hereby.

2. In regard of the people, who herein manifested a tumultuous minde against God, and provoked him to give him a King in anger, Hos. 13. 1•…•….

〈◊〉〈◊〉 that they should lay the cause thereof on him, and his Sons must needs 〈◊〉〈◊〉 more pierce his Soul: therefore it is said that it pleased him, 1 Sam. 8. 6.

True it is, that his Sons were corrupt Judges, but must the Father be rejected 〈◊〉〈◊〉: this was a remedy worse than the malady.

Though it be said that he made his Sons Iudges over Israel; yet doth not that phrase intend, that he gave over the whole government to them, much lesse that 〈◊〉〈◊〉 justified them in their male-government. The people might have made their complaint to him for redress; vvhich if he had refused, or neglected to do, they might have had some more colour for what they did.

The advantage vvhich the people took at Samuels Sons ill government, shew∣eth what pious Parents may suffer for their impious Children. This was before manifested in Elies case.

§. 223. Of blessings conferred on Samuel.

THe blessings conferr'd on Samuel were many and great: as,

• 1. His extraordinary birth. He vvas a Childe of prayer: and after an e∣special manner given of God.
• 2. Gods Son appearing unto him, even vvhen he was a Childe.
• 3. His high advancement to be a Prophet and a Judge.
• 4. Gods continual abode vvith him: and fulfilling his Prophesie, 1 Sam. 3. 19.
• ...

• 5. Gods hearing his prayers.
• 6. Gods blessing his government with the conversion of his people, and con∣fusion of his enemies, 1 Sam. 7. 3, &c.
• 7. Gods associating himself with him when he was rejected, 1 Sam. 8. 7.
• 8. Gods sealing up his integrity by a visible sign, vvhereby the people vvere brought to see their sin, 1 Sam. 12. 18, 19.
• 9. The esteem wherein both King and people had him, even after Saul was made King, 1 Sam. 11. 7.
• 10. The fulnesse of dayes vvhereto he attained, 1 Sam. 8. 1. and 28. 14.
• 11. An honourable funeral, 1 Sam. 25. 1.
• 12. Resting after his death. This I do the rather note in opposition to that Popish position of Samuels being raised by a vvoman that had a familiar spirit, 1 Sam. 28. 11, 12, &c. For quietly to rest after death, is a common priviledge of all Saints.

True it is that the bodies of the best may be taken out of the grave, and may* 1.871 be hurried up and down: but the question here is, concerning the Soul, vvhich animated the body vvhile it lived, and is severed from it by death, vvhether it do, or can before the resurrection enter into that body again, and in that body perform any duty of a living man vvithout a miracle, for Papists teach, that the Soul of Samuel appeared unto Saul, after he was dead. For this they render these* 1.872 reasons.

1. The Scripture expresly saith, that Saul perceived, that it was Samuel, and that Samuel said to Saul, 1 Sam. 28. 14, 15.

Ans. It is usual in Scripture to give the names of things, to resemblances of them, even to such things as are like them.

Besides Saul might be deceived, and think that he perceived that to be Samuel, vvhich vvas not so.

2. He that is called Samuel, foretold things to come, even such things, as did answerably fall out, 1 Sam. 28. 19.

Ans. 1. There vvas probability of that, vvhich he that appeared to Saul did foretell; namely, That Israel should be delivered into the hands of the Philistines the next day, and that Saul and his sons should be dead. For the enemies vvere very strong, vvell prepared to battel, and resolved to put it to the Trial the next day: vvithall he knew that God had forsaken Saul, and supposed that God would leave him in that straight, and thereupon conclude that he and his sons should be destroyed.

2. God might use evil spirits to declare some things to come, as vvell as evil men, Deut. 13. 2.

3. What did the Devil care, if that which he foretold, had proved 〈◊〉〈◊〉. He is the Father of lies, and cares not to be found a liar, so as he may work any mischief by his lie.

That it was not the Soul of Samuel; appears by these Arguments.

• 1. The Souls of those that depart in the Lord are so preserved by the Lord,* 1.873 as, nor Witches, nor Sorcerers, nor the Devil himself can disquiet them, and bring them to their bodies again.
• 2. The uniting of body and soul again after they are separated by death, is a Divine▪work, and cannot be done by a Diabolical power. Eliah and Elisha were declared to be the Prophets of God by a like work, 1 King. 17. 〈◊〉〈◊〉. 2 King. 4. 35, 36. and 13. 21. So Christ declared himself to be the son of God by like acts, Matth. 9. 25. Luke 7. 15. Ioh. 11. 44. And Peter hereby shewed himself to be an Apostle of Christ, Act. 9. 40. So did Paul, Act. •…•…0. 10.
• 3. Had he been Samuel indeed, he would not have suffered himself to be worshipped, as Saul worshipped that personage, which appeared to him. An Angel would not suffer Divine worship to be done unto him, Rev. 19. 10. Not Peter, Act. 10, 25, 26.

We may therefore well conclude that Samuel himself being dead, quietly rested, and could not be molested by the Devil, upon any ones motion, as is suggested.

§. 224. Of Samuel's being a type of Christ.

THE last point to be observed about Samuel, is to shew, wherein he was a type of Christ. This will appear in the particulars following.

• 1. In the ground of his birth, Samuel was a Child of prayer, and a Child of promise, intended in this phrase, God grant thee thy petition, that thou hast as∣•…•…ed of him, 1 Sam. 1. 17. This he spake as High-Priest, by the Spirit of God. So was Christ, Isa. 9. 6. and 14. 7.
• 2. In the great favour, and especial grace, wherein he grew up after he was born, 1 Sam. 2. 26. So did Christ, Luk. 2. 40, 52.
• 3. In the rejoycing that was after his birth. A solemn form of praise was sp•…•…ung thereupon, 1 Sam. 2. 1. So after Christ's birth. Luk. 2. 13, 14.
• 4. In the Stock out of which he was brought forth, which was a barren wo∣man; 1 Sam. 1. 15. So Christ out of a Virgin, Matth. 1. 23, 25.
• 5. In his worth and excellency, for so were all Children of prayer and pro∣mise, of singular worth. 1 Sam. 3. 19, &c. But Christ herein infinitely surpas∣sed all.
• 6. In Gods timely manifesting himself to him, even when he was but a child▪ 1 Sam. 3. 1, &c. So in Christ, at twelve years old, Luk. 2. 42.
• 7. In his distinct offices; for Samuel was a Priest, 1 Sam. 7. 10. a Prophet: 1 Sam. 3. 20. And a Judge, 1 Sam. 7. 15. So was Christ, a Priest, a Prophet, and a King.
• 8. In his faithfulness, 1 Sam. 3. 20. Christ surpassed all sorts, as in other things, so in faithfulnes, Heb. 3. 2.
• 9. In the end of his raising up, which was to rescue Gods people from their enemies, 1 Sam. 7. 13, 14. This was the end of Christ assuming our nature, L•…•…k. 1. 71. Therefore at the time, when the one and the other, were raised up, 〈◊〉〈◊〉 people of God were in great servitude.
• 10. In that ingratitude of the people against him, notwithstanding his dili∣•…•…ence in well-governing them, and the great deliverances wrought by him, he was rejected, 1 Sam. 8. 5. So was Christ dealt withall, Luk. 19. 14. Matth. 11, 42.

§. 225. Of the speciall evidences of the Prophets Faith.

THE seventh, and last particular is more indefinite than the former were. They were set down by their distinct roomes.

These are many of them implyed under this title of function a 1.874 Prophets. The word is of the plurall number, because there were many included under it.

Of this title, Prophet, Of the function comprised under it, of the distinct 〈◊〉〈◊〉 thereof; Of their extraordinary endowments, of the reasons why they were 〈◊〉〈◊〉 up, and of sundry other points concerning them. See Chap. 1. ver. 1. •…•…. 12.

That which I here intend to add about them, is, concerning the speciall evi∣dences of their Faith: for for that end is mention here made of them.

The evidences were these,

• 1. Faithfulnes, in their function, this is manifested two wayes.
  • 1. They delivered nothing but what they had received; hereupon many of their Prophesies began with this stile, Thus saith the Lord, The Word of the Lord Isa. 7. 7. Zec. 4. 6.
  • 2. They concealed nothing they had received; Though it were a bur∣den. This therefore was another phrase of Prophets. The burden of the Lord. Mal. 1. 1. When by reason of the peoples unworthines, Iere∣miah had a thought of concealing Gods Word, it was in his heart, as a burning fire shut up. Jer. 20. 9.
• 2. Diligence in their calling. This is set out by their rising betimes (2 Chro. •…•…6. 15.) And rising up early every day. Jer 7. 25.
• 3. Courage: they would not be daunted with peoples opposition. Their

• ... faces were hardy, strong, as an adamant. Ezek. 3. 8, 9.
• 4. An humble submission, to whatsoever God should call them. Isaiah walked bare•…•…foot. Isa. 20. 3. Ieremiah went with a yoke about his neck, Jere. 27. 2. and 28. 10. Ezek. 1. Elie eat his bread made of all sorts of course corne, min∣gled together, and drunk water by a stinted measure, which was a very small mea∣sure. Ezek. 4. 11, 12.
• 5. Patient bearing of all manner of persecution. Christ testifieth thus much of them, Matth. 5. 12. and Stephen, Act. 7. 52. and an Apostle Iames 5. 10.
• 6. Power in Prayer. Of Samuels power we heard before §. 221. An Apostle giveth testimony of Elijah's power herein, Iam. 5. 17, 18. The like is noted of Isaiah, 2 Cron. 32. 20, 21. and of Daniel, Dan. 2. 18. and 9. 23.

§. 226. Of the Analysis of, and Observations from

Hebr. 11. 32.

And what shall I more say? For the time would fail me to tell of Gideon, and of Barak, and of Samson, and of Jephthah, of David also, and Samuel, and of the Prophets.

THE sum of this verse is a succinct Catalogue of sundry Worthies. Herein we may observe,

• 1. A Transition.
• 2. An Induction.

In the Transition observe,

• 1. The Manner.
• 2. The Matter.

The Manner, is by way of Interrogation.

The Matter noteth out,

• 1. An extent.
• 2. A restraint.

The extent implyeth, that there were more Worthies, than he reckoned up.

The restraint implieth, that it was not meet for him to reckon up all.

The induction setteth down sundry particular persons, and that two wayes,

• 1 By their distinct names, which are in number six.
  • 1. Gideon.
  • 2. Barak.
  • 3. Samson.
  • 4. Iephthah.
  • 5. David.
  • 6. Samuel.
• 2. By their function. Prophets.

Doctrines.

• I. FAith is the grace that much commends men. All here set down, are com∣mended by their faith, as the inference of this Catalogue upon the former sheweth.
• II. God had more worthies than are requisite to be made known. This interroga∣tion, What should I more say? intendeth as much. See §. 192.
• III. Great is the multitude of Believers. Time would fail to reckon them up all. See §. 192.
• IV. Tediousness is to be avoided. This is the reason why the Apostle forbeareth to go on, as largely as he had done before, See §. 192.
• V. Grace maketh honourable. All these that for honour sake are put into this Ca∣talogue, were endued with Grace.
• VI. God enableth men to accomplish what he calleth them unto. All these here mentioned, were called unto great atchievements, and answerably enabled.
• VII. A mean man may be enabled to great matters. So was Gideon. See §. 195. &c.
• VIII. Such as are weak in Faith may become strong. So did Barak. See §. 198.
• IX. God can give strength to admiration. Instant. Samson.
• X. Grace lost may be recovered. So it was in Samson.
• XI. Men of eminent parts are subject to Gross Sins. So was Samson, and other of the Worthies here mentioned. Of these three last Doctrins, See §. 199. &c.
• ...

• XII. Bastardy is no bar to regeneration. Jephthah was base born, yet new born. See §. 207.
• XIII. Rash vows are dangerous, Witness Iephthahs vow, See §. 208.
• XIV. Best Saints are subject to soarest trialls. Witness David. See §. 212.
• XV. God punishes sin in his dearest children. So he did in David, and in Samson before him. See §. 213.
• XVI. God can make a child to be a Prophet. So he made Samuel. See §. 220.
• XVII. The most faithfull Governour may be rejected. So was Samuel. See §. 222.
• XVIII. God of old had extraordinary ministers of his Word. See §. 225.
• XIX. Faith exerciseth it self in men of extraordinary parts. Such were the Pro∣phets, and such were all the extraordinary persons, who are commended. See §. 225.

§. 227. Of subduing Kingdoms through Faith.

Hebr. 11. 33.

Who through Faith subdued Kingdoms, wrought righteousness, obtained promises, stopped mouths of Lyons.

THE Faith of the forementioned Worthies is in this, and the verses following commended by sundry rare effects, which may be brought to two heads.

• 1. * 1.875 Great things done. v. 33, 34.
• 2. * 1.876 Soare things endured. v. 35, 36, 37.

This relative, a 1.877 Who, hath reference to the Worthies mentioned in the former •…•…erse, of whom some did some of the things here mentioned, others did others: as we shall shew upon the particular acts.

This phrase, b 1.878 through Faith, is set down in the beginning, to shew, that faith 〈◊〉〈◊〉 it self to all those kinds of works done, and sufferings endured, and it sheweth, that by Faith, matters above human power may be done. So were ma∣ny of the following instances.

Faith eyeth God, and resteth on him; yea, and draweth vertue from him, to do or endure whatsoever shall seem good to him.

The first of the great things here mentioned to be done is thus expressed, Sub∣dued Kingdoms.

The Greek word which we translate c 1.879 subdued is a compound. The root whence it commeth is a man that signifieth d 1.880 strife, or fight. And the simple verb thence derived signifieth to e 1.881 strive or to fight, 1 Tim. 6. 12. This f 1.882 compound implyeth by striving or fighting to subdue and destroy.

As our English word Kingdom, hath his notation from a King, so the g 1.883 Greek word used by the Apostle, and by Kingdoms he meaneth whole Nations consi∣sting of many Towns, Cities, and people in them: and those severall Nations under the government of severall Kings.

This instance of subduing Kingdoms being brought in, as an effect of faith, gi∣veth proof to the lawfulness of war: for War is the ordinary means of subduing Kingdoms. Hereof see more chap. 7. v. 1. §. 9.

Yea further this giveth proof, that by war, Nations may be subdued: and that,* 1.884 either by bringing the Inhabitants thereof under subjection, or by destroying of them.

This effect hath in speciall reference to David. All the forementioned Judges, as Gideon, Barak, Samson, Iephthah and Samuel, subdued such Kingdoms, as in their time tyrannized over the people of God: but none of them brought under and destroyed so many as David did.

To subdue and destroy so many, as David did, may imply a bloody and cruell disposition: but such a disposition may not be imagined to be in him, who was so guided by faith as David was: and who was endued with such excellent graces, as hath been observed to be in David, §. 214, 215.

They who take a warrant from Ioshua, and the Iudges that succeeded him: or from David, and the Kings that succeeded him, must be sure of a good ground; that it may be said of them, through Faith, they waged war, and subdued King∣doms. Thus may they with courage attempt such matters: and upon their good success, rejoyce and give the praise to God.

Of the just grounds of War, See The Churches Conquest on Exod. 17. 9. §. 18, 19.

§. 228. Of working righteousnes.

A Second effect of faith is thus set down, wrought righteousnes. The verb translated, a 1.885 wrought, cometh from a noun that signifieth, b 1.886 work, and the verb c 1.887 to work, Matth. 26. 10. It being applyed to Faith, as an effect thereof, plainly demonstrateth, that Faith is operative, Iam. 2. 22. Gal. 5. 6. 1 Thessal. 1. 3.

There is such a Life, Vigour, Spirit, and in it, as will not, as cannot be wholly smothered. The Spirit of Faith forceth the Believer to speak (2 Cor. 4. 13.) So also to walk, and to do. So long as a man hath Life and Spirit in him, there will be motion, at least there will be breathing.

By working, we may give evidence of the truth of Faith in us.

See more hereof in the Saints Sacrifice, on Psal. 116. ver. 9. §. 59.

The proper work of Faith is here said to be, d 1.888 righteousnes.

Of righteousnes what it is, and of the distinct parts thereof. See Chap. 1. v. 9. §. 114.

Of the excellency of righteousness. See v. 7. §. 33.

This effect of Faith hath reference to all the forementioned Worthies; For all of them wrought righteousnes; both in the good which they did for Gods people, and also in the righteous vengeance, which they executed on their enemies. So did Gideon, Barak, Samson, Iephthah, David, and Samuel.

Of David, it is expresly said, that he executed Iudgment, and Iustice unto all his people. 2 Sam. 8. 15.

Of righteousnes in Governours, which is here especially meant. See Chap. 7. v. 2. §. 20.

§. 229. Of receiving Promises.

THE third effect of the Faith of the foresaid Worthies, was this, they obtai∣ned the promise.

Of the Greek word translated, a 1.889 obtained, See Chap. 6. verse 15. §. 109.

Of the other word translated, b 1.890 promises, See Chap. 4. v. 1. §. 6.

To obtain promises, implyeth three things,

• 1. To be accounted in the number of those to whom the promises belong. Act. 2. 39. In this respect, such are called, Heires of the promise, Hebr. 6. 17.
• 2. To believe those promises, and thereby to apply them as matters which concern our selves in particular. Thus to believe and to receive, are put for one, and the same thing, Iohn 1. 12.
• 3. To enjoy the things promised. Thus promises are taken Metonymically, the efficient put for the effect, as Heb. 6. 12. and 10. 36.

All these may well stand together, neither of them cross the other, but do very fitly depend one upon another, as so many links upon one and the same chain. For the Gospell assuring those that live under it, and attend unto it, that the pro∣mises belong to them, and their children, they thereupon believe them, (as Act. 2. 39, 41.) and through this faith they come in time to enjoy the things promi∣sed, as the Saints of old did, Heb. 6. 12.

The last of the foresaid respects, which is to enjoy the things promised, is here especially meant, and that is most agreeable to the word of c 1.891 obtaining, or en∣joying here used by the Apostle.

Object. It is said of the ancient Patriarks, that they received not the promises, v. 13. Yea, as much is said of all that lived before Christ. v. 39.

Answ. 1. There are d 1.892 three distinct Greek words in this, and the two other 〈◊〉〈◊〉 out of which the objection is raised. Yet I cannot deny but that those three words do oft signifie one and the same thing.

2. We must distinguish betwixt times. The Worthies mentioned v. 17. lived 〈◊〉〈◊〉 before those that are intended in this text. In the former place he speaketh 〈◊〉〈◊〉 Abraham, Isaac, Iacob, Ioseph, and such as lived before Israels entrance in∣to Canaan: but here of the Iudges, Kings, and Prophets, that possessed that 〈◊〉〈◊〉. Thus the former received not the promises of driving out the Canaanites, inhabiting their Land, and being a populous and setled politie. These did enjoy those promises.

3. Observe the difference of promises. Some were of speciall matters belon∣•…•… to themselves; as a promise was made to Ioshua of subduing the Nations, 〈◊〉〈◊〉. 1. 5. Promises to severall Iudges of Victory over those enemies, which in their days oppressed the people, Iudg. 4. 7. and 6. 14. To David a Kingdom was promised, 1 Sam. 16. 13. These they obtained. Other promises were of the Mysticall Truth, and spiritual substance of the external and typical promises. That truth and substance, was Christ himself actually exhibited, and all things which he did and endured for mans Redemption and Salvation. None that lived within the time that the Apostle here speaketh of, received these promises, as verse 39.

4. Put difference betwixt an assured * 1.893 expectation, and a present fruition: and betwixt that evidence which faith giveth, v. 1. and that which is by sense. In the former respect, namely in an assured expectation, all the faithfull embra∣ced and received all the promises made to them, even before they were accompli∣shed. Abraham saw Christs day, John 8. 56. Thus David saw Christ crucified, (Psal. 22. 1. &c.) raised (Psal. 16. 10.) ascended (Psal. 68. 18) set at Gods right 〈◊〉〈◊〉 (Psal. 119. 1.) In the latter respect none received the promises, but they that lived when they were actually exhibited, Act. 13. 32, 33.

5. Distinguish betwixt Christ himself, and the things which he did, and en∣•…•… on the one side; and the benefits which slow from thence on the other side, which are remission of sins, and eternall salvation. Though they enjoyed not the former, yet they did these latter, Heb. 6. 12. Act. 15. 11.

This that is here noted as a fruit of their Faith, that they obtained the promises, 〈◊〉〈◊〉 demonstrateth, that divine promises are the ground of Faith, as hath been proved Chap. 6. v. 13. §. 96.

This also doth further demonstrate, that by faith things promised are obtained.* 1.894 By Faith Abraham obtained the promised Son.

By Faith Moses carried the Israelites out of Aegypt. By faith Ioshua vanqui∣shed the Nations, and divided their Land amongst the Israelites. The like •…•…ight be exemplified in all other accomplishments of Gods promises. Hereupon it is said, Believe in the Lord your God, so shall you be established, 2 Chro. 20. 20. On this ground, said old Elizabeth, to the Virgin Mary, Blessed is she that belie∣ved: for there shall be a performance of those things which were told her from the Lord, Luk. 1. 45.

Faith is that means which God hath sanctified to this end. Hereof see more in The Churches Conquest, on Exod. 17. 27. §. 43.

§. 230. Of stopping the mouths of Lions.

A Fourth effect of the faith of the foresaid Worthies, is thus expressed, stopped the mouths of Lions.

The word translated, a 1.895 stopped, signifieth the hindring of the force, and Violence of a thing. It is thrice only used in the new Testament.* 1.896

• 1. It is used in reference to a mans mouth, so as he cannot utter any thing a∣gainst this, or that point, nor reason against the same, in this phrase, that every mouth may be stopped, Rom. 3. 19.
• 2. In reference to a mans credit, thus, No man shall stop me of this boasting, •…•… Cor. 11. 10.
• ...

• 3. In reference to the fierceness of Lions. So here. Thus it may be taken li∣terally,* 1.897 and have reference to those Lions among whom Daniel was cast, their mouths were so shut as they could not hurt Daniel. Dan. 6. 22. It may be M•…•…∣tonymically extended to every way of hindring Lions from doing any hurt: as to Samson, who tare a Lyon, and so kept him from doing hurt to himself, or to any that were in his company, Iudg. 14. 6. And to David, who slew a Lion and a Bear, that entred upon his Fathers flock, 1 Sam. 17. 34. &c. And to Benasah, who also slew a Lion, 2 Sam. 23. 20.

Lions are of all living creatures the most fierce, cruell, and irresistible, Prov. 30. 30. Their very roaring is terrible, Amos▪ 3. 8. They live upon other living creatures, sparing none, no not men. Ezek. 19. 3. Dan. 6. 24. Their walking is to devour, 1 Pet. 5. 8. They devour with their mouths: therefore by stopping their mouths, they are kept from devouring, Dan. 6. 22.

Object. They can with their clawes tear their prey all to pieces.

Answ. Synecdochically their most dangerous part is put for all other 〈◊〉〈◊〉 where with they do mischief. Therefore to stop their mouths, extend•…•…th to a re∣straining of them from doing hurt, yea, and to killing of them, is in some of the cases before propounded.

Hereunto may be applyed this promise, Thou shalt tread upon the Lion and Ad∣der: the young Lion, and the Dragon shalt thou trample under feet. Psal. 91. 13. Metaphorically also, it may be applyed to such men, as for cruelty and strength, are as Lions. Thus it is said, that Benajah slew two Lion-like men. 2 Sam. 23. 2. David thus expoundeth this Metaphor, My soul is among Lions, even the Sons of Men, &c. Psal. 57. 4. Paul was delivered from such a Lion, 2 Tim. 4. 17. Prayer is made against such, Psal. 22. 21. and 35. 17. and 58. 6.

Yea, the Metaphor may be extended to the Devil, who by faith is vanquished, 1 Pet. 5. 8, 9.

This must needs be a fruit of faith, for man by his strength is not able to stop the mouths of Lions. Daniel was but one, yet he believing, the mouths of many Lions were stopt: but his adversaries and accusers were many; when they and theirs were cast into the Den of Lions, the Lions quickly had the mastery of them, Dan. 6. 22, 24.

Thus it appeareth, that that may be done by faith, which otherwise cannot be done.

§. 231. Of quenching the violence of fire.

Hebr. 11. 34.

Quenched the violence of fire, escaped the edge of the sword, out of weakness were made strong, waxed valiant in fight, turned to flight to Armies of the ali•…•…ns.

THIS verse dependeth on the former, as going on with an enumeration of other effects of the Faith of the forenamed Worthies: so as a fit effect is thus expressed, quenched the violence of fire.

The word translated, a 1.898 quench, is applied to the wasting of Lampes and their going out, (Matth. 22. 8.) and to the flax that taketh fire (Matth. 12.* 1.899 20.) and to fiery darts, (Ephes. 6. 16.) yea, and to the fire of hell; but nega∣tively, because it can never be quenched, Mark. 9. 44. Metaphorically it is ap∣plyed to the spirit, and to the fervour thereof, which we ought in no wise to quench, 1 Thess. 5. 19.

Here it is properly taken in that it is applyed to fire; for fire is properly said to be quenched; and then especially when so much water is powred upon it as taketh away all the heat thereof; for water is a contrary element, so as when fire and water meet, the stronger overcometh.

It may also be extended to any manner of way, or meanes of putting out fire, and taking away the heat thereof.

Fire is of all senseless creatures the most terrible, dangerous and pernitious.* 1.900

We say in our proverb, fire and water are mercilesse, whole Cities have been destroyed therewith, Iosh. 8. 28. Iudg. 20. 47. Yea, many Cities together, Gen. 19. 24, 25. The whole vvorld shall be destroyed with fire, 2 Pet. 3. 10, 12.

Metaphorically Gods wrath is so stiled fire, 2 Sam. 22. 9. Yea, God himself, when he is incensed, is so stiled, (Deut. 4. 24.) and divine vengeance, (Heb. 10. 17.) and Hell •…•…orment, Math. 25. 41.

The word translated violence, properly signifieth force, or power. Fitly it is* 1.901 〈◊〉〈◊〉 to fire, because fire overcometh every thing; and nothing can with∣stand it. But then especially fire getteth force, strength, and violence, when much fuel is put to it: and when it is kept in: as in an Oven, Furnace, or any other like place. By keeping it in, the force and violence of it, is much in∣creased, as Dan. 3. 19. 22.

This violence of fire is in general said to be quenched, when it is kept from* 1.902 〈◊〉〈◊〉, and that is not onely by pouring water upon it, but also when fuel is drawn from it, Prov. 26. 20.

This effect of Faith hath an especial respect to the three companions of Da∣•…•…, who being cast into the midst of a burning, fiery furnace, were no whit at all hurt thereby, 1 Dan. 3. 21, 25.

To them the fire was as quenched; yea, this may be applied to the burning of Martyrs: who (though they were consumed to ashes) by reason of their pa∣tient enduring thereof, may be said to quench the violence of that fire. Many of them sang in the midst of the flames of fire: whereby it appears, that they were not so terrified thereby, as to deny that truth for which they suffered.

This also is an evidence of a true and great faith; As the former instance of stopping the mouths of Lions, gave proof of the power of Faith over the fier∣cest, and strongest of unreasonable Creatures: So this instance giveth proof of the power thereof over the fiercest, and strongest of senseless Creatures.

That which is said of fire may also be applied to water, another merciless Creature, Ionah. 2. 10. 2 Cor. 11. 25. Isa. 43. 2.

§. 232. Of escaping the edge of the sword.

THe sixth effect of the Faith of the forenamed worthies, is this, they escaped the edge of the sword.

a 1.903 A sword is a sharp, piercing, mortal instrument: many have in all ages been destroyed thereby.

The Greek word is derived from a verb that signifieh to fight, b 1.904 or strive, Jam. 4. 2. Act. 7. 2. Hence a noun, which signifieth a c 1.905 fight, or strife, Jam. 4. 1. A sword is used either for defence, Luke 22. 38. or offence, Matth. 26. 51. Ma∣gistrates use the sword against malefactors, Rom. 13. 4. Others against such as they are displeased withall, Gen. 34. 25. All have ever used it against their ene∣mies, Exod. 17. 13.

The word translated d 1.906 edge, properly signifieth mouth.

In all the learned languages the edge of a sword is called the e 1.907 mouth of a 〈◊〉〈◊〉; For as a mouth devoureth that which entereth into it, so a sword by the sharp edge of it destroyeth that which is smitten by it, and is said to devour, •…•… Sam. 2. 26. and 11. 25.

In the Greek the plural number is used thus, mouths, or edges, either to shew a* 1.908 s•…•…ord, or two edges which is the sharpest, Chap. 4. v. 12. §. 71. or many swords: for Faith makes men escape both the greatest dangers, and also many dangers.

In Hebrew one and the same word signifieth a sword, and destruction. Sword i•…•… here Synecdochically put for javelin, spear, stone, or any other mortal instru∣ment.

To escape the edge of the sword is to avoid that danger, which by a drawn sword, or other mortal instrument is intended against one. As if a naked sword were by an enemy held at ones breast, and yet he escape safe. Thus Da∣vid escaped Sauls spear, which in regard of danger was as a naked sword▪

1 Sam. 18. 11. and 19. 10. Yea, though Saul commanded his servants to k•…•…l David (1 Sam. 19. 1, 11.) & pursued him himself, (1 Sam. 19. 22.) and that with an Army (1 Sam. 23. 8.) yet David escaped. So Elijah escaped the edge of Ahab's and Ahaziah's sword, 1 King. 18. 10. and 19. 2. 2 King. 1. 9. so Mi∣chaiah, 1 King. 22. 28. and Elisha, 2 King. 6. 14, 31.

This instance sheweth that by Faith desperate dangers may be escaped. I say* 1.909 desperate, not in regard of God and his power, as if there were no hope of help in him: but in regard of man: the danger being above his strength to stand against it: and above his ability to overcome it, or to free himself from it. That which to sense is desperate, without, beyond, above hope, to Faith in God▪ is sperable, under hope, and recoverable. David was ost in danger of death, Psal. 18. 4, 5. Psal. 116. 2. so Hezekiah, Isa. 38. 10, 11, &c. and Paul, 2 Cor. 48, 9, 10, and 11. 23, 24. Yet were they all delivered from those deadly dangers.

Faith makes a man depend on him, who is able to deliver him in the greatest straits. A Heathenish King could say to Daniel, Thy God whom thou servest continually, he will deliver thee, and again, Is thy God able to deliver thee from the Lions? Dan. 6. 16, 20. But much more to the purpose is this of an Apostle, We had the sentence of death in our selves, that we should not trust in our selves, but God which raiseth the dead, &c. 2 Cor. 1. 9, 10.

Quest. May Saints in confidence expect every deliverance that God can give?

Answ. Not simply, but with submission unto his will, as they who said, our God whom we serve is able to deliver us: and he will deliver us: but if not, we will not serve thy Gods, &c. Dan. 3. 17, 18. see more hereof in the Saints sacrifice, on Psal. 116. 8. §. 52.

This is a great consolation and encouragement in the greatest straits and di∣stresses whereunto in this world we are, or may be brought. None are, or can be so great, as to give just occasion of despair: because none do, or can exceed Gods ability to help. On this ground the believer is confident, when that man that walketh onely by sence, utterly despaireth.

§. 233. Of Saints being weak.

A Seventh effect of Faith is thus set down, out of weaknesse were made strong.

These words, a 1.910 were made strong, are the interpretation of one Greek com∣pound verb: it is used both b 1.911 actively, and passively.

The simple verb, whence it is compounded signifieth, c 1.912 to be able.

This compound, to make able, or to make strong. It is applied to God, 1 Tim. 1. 12. 2 Tim. 4. 17.

In the passive it is attributed to Abraham, Rom. 4. 12. To Paul, Act. 9. 22. To Timothy, 2 Tim. 2. 1. And to all Christians, Eph. 6. 10.

Here it is passively taken. And may be applied to sundry of Gods Worthies who were brought to great weaknesse: but yet recovered, and made strong.

Of the Greek word translated weaknesse, see Chap. 4. vers. 16. §. 89.

To aggravate the weaknesse whereunto they were brought, the abstract is used. He doth not say, of weak, (which is the concrete,) but out of weaknesse, (which is the abstract,) were made strong.

This carrieth emphasis, & implieth such an extremity of weaknesse, as there was little, or no hope of recovery from the same.

This fruit of Faith in being made strong out of weaknesse, differeth from other fruits before mentioned in this, that it setteth out the vigour of Faith, in a mans weakness.

The former instances, shewed the vigour of Faith against other strong, and violent things, as Kingdoms, Lions, Fire, and Sword; which presupposed strength in those that believed. But here is weaknesse, weaknesse in themselves, and out of that made strong.

This may fitly be applied to the bodily weaknesse of Hezekiah, he was sick* 1.913 •…•…to death: And thereupon he received this message from the Lord, Thou shalt 〈◊〉〈◊〉, and not live, 2 King. 20. 1. It appears that he was sick of the Plague, or Pe∣•…•…ence, for he had a boil, or Plague-sore, which arose on his body, and was after∣wards healed by a lump of Figs: The venom of that sickness had seized on his •…•…al parts: and it is probable, that the tokens appeared upon his body, which are counted apparent signs of death. In this respect it was truely said, accord∣ing to the course of nature, Thou shalt die, and not live.

Thus was Hezekiah, very weakness•…•…: so weak as there was no hope of gather∣ing strength; Yet out of this weakness was he made strong: that is, he recover∣ed his health and strength again. This recovery was extraordinary: Yet was it obtained by Faith: as is evident by the faithfull prayer, which he made (1 King. 20. 3.) and which was graciously heard, whereupon we may conclude that it was in Faith: For the prayer of Faith shall save the sick, Jam. 5. 15.

Obj. In his prayer he pleads his walking with God, which implieth* 1.914 works.

Ans. 1. He pleaded not the merit of his works, but his sincerity in doing what he did, as an evidence of Gods spirit in him, and of his respect to God.

•…•…. He doth not plead his walking before God as a thing done by him, but as a condition prescribed by God: whereby it might be known, to whom Gods promise did belong: For God had said, That David should not want one of his •…•…ed to sit on the Throne of Israel, if they did take heed to their way, to walk before God in truth, 1 King 2. 4. But Hezekiah being conscious to his own integri∣ty, and having at that time no Son to succeed him on the Throne, in his prayer calls Gods promise to minde, and pleads that to God. The word remember, i•…•… Hezekiah's prayer sheweth that he had reference to Gods promise, as Moses had in his prayer, Exod. 32. 13.

This sheweth that by Faith, incurable diseases may be cured.

Quest. May recovery of health, and longer life, when one is sick, be prayed* 1.915 〈◊〉〈◊〉?

Ans. Yes, with submission to Gods will. And that on these grounds:

• 1. They are comprised in the fourth petition.
• 2. Christians are enjoyned so to do, Iam. 5. 14. 15.
• 3. Such things, are promised as a blessing, Exod. 23. 25. Psal. 41. 3.
• 4. Saints have prayed for those blessings, 2 Sam. 1•…•…. 16.
• 5. God hath accepted, and granted such prayers, Phil. 2, 27.
• 6. Saints recovery, and continuance on earth is a blessing to the Church, Phil. 1. 24.

Though the weaknesse here intended may be applied to bodily sicknesse, yet* 1.916 i•…•… it not to be restrained thereunto: F•…•…r the word weaknesse is such an inde∣f•…•…ite word, as may be applied to all manner of weakness, whether of body, or Soul, under weaknesse of Soul are comprised all manner of troubled passions, as anger, grief, fear, with the like: so also Satans manifold temptations▪ and sundry effects following thereupon, as trouble, and anguish of minde, doubting, despairing, and other the like.

Under weaknesse of body are comprised, external maladies, as blindnesse, •…•…enesse, soars, boils, and such like. Iob and Lazarus were much afflicted with such, Iob 2. 7. Luke 16. 20.

Inward are all manner of distempered humours, and diseases within the body, as seavers, (Mark. 1. •…•…0.) and other sicknesses.

There are also weaknesses partly within and partly without a mans body, as •…•…nger, thirst, wearisomnesse, and such like.

The primary ground of all these, was mans defection from God.

This subjection, even of Saints, to manifold weaknesses, admonisheth all of* 1.917 all sorts, to take heed of two dangerous extreams, which are security, and inso∣lency. These do commonly arise from health, strength, peace, and all manner of prosperity. David, in his prosperity said, I shall never be moved, Psal. 30. 6.

vve ought to be the more vvatchfull against these, in that not onely vvicked vvorldlings, but also the best Saints are subject thereunto.

The former, vvhich is security, maketh men little to regard God, as they vvho say unto God, depart from us: For we desire not the knowledge of thy wayes, Job 21. 14.

The later, vvhich is insolency, maketh God little regard them, for, Though the Lord be high, yet hath he respect unto the lowly: but the proud he knoweth 〈◊〉〈◊〉 off, Psal. 138. 6.

§. 234. Of making strong, such as are weak.

THe main end of the Apostles mentioning such as are vveak, is to amplifie the power of Faith, in that they are made strong.

By Faith vveak Children have been made strong, vvitnesse Iosiah, 2 King, 22. 1, 2. And Samuel, 1 Sam. 3. 1, 2. David, 1 Sam. 17. 42. and others. So weak vvomen vvere made strong, as Deborah, and Jael, Iudg. 4. 9, 21. And men af∣ter they have been vveakned, as Sampson, Iudg. 16. 22. Job, Iob 42. 10. David, Psal. 56. 13. and Peter, Joh. 21. 15.

The Apostle expresly saith, that God is able to make him that is vveak stand, Rom. 14. 4.

Yea, God himself saith, that his strength is made perfect in vveaknesse, 2 Cor. 12. 9.

• 1. This is sufficient to keep such as are vveak from despair. God is as near to all his in their greatest dangers, and in their greatest vveaknesse, as Jesus vvas to Peter, vvhen he began to sink, and vvas in danger of drowning, Matth. 14. 31.
• 2. This directeth such as feel their vveaknesse, and finde themselves ready to faint, to look up unto God, and say, we know not what to do, but our eyes are upon thee, 2 Chr. 20. 12.
• 3. This should keep us from despising such as are vveak, because the Lord is able to establish them, and to make them strong, Rem. 14. 4.
• 4. Christ teacheth such as are out of vveaknesse made strong, to do vvhat they can to strengthen their brethren, Luke 22. 32.

The Apostle thus layeth down the end of Gods strengthning and comforting such as have been vveak, God comforteth us in all our tribulation, that we may be able to comfort them, which are in any trouble, 2 Cor. 1. 4. see more hereof in the Saints sacrifice, on Psal. 116. 8. §. 56.

§. 235. Of waxing valiant in fight.

THe eight effect of the vigour of Faith, is thus expressed, waxed valiant in fight.

The vvord translated, waxed, is for the most part used as the verb substan∣tive, to set out the being of a thing, as if it vv•…•…re thus translated, a 1.918 were •…•…∣liant.

The vvord translated b 1.919 valiant is spoken of such things, as are irresistable, and cannot be stood against. Of the derivation and emphasis of the vvord, see Chap. 5. vers. 7. §. 37.

It is applied not onely to bodily substances, but also to spiritual: as to Angels, Rev. 5. 2. to Christ the Angel of the Covenant, Rev. 10. 1. And to God himself, Rev. 18. 8. Our translators therefore have well and fitly turned it, valiant, which word hath especial relation to the minde and courage of man; For a man little in stature, and not very strong limmed, may be of great valour: and on the other side, a tall and strong limmed man may be a very coward.

It is probable that David vvas but a little man, (1 Sam. 17. 33.) yet of migh∣ty valour: so as he set upon a Bear, a Lion, a Giant, and vanquished them, 1 Sam. 17. 36, 50.

The Apostle addeth this clause c 1.920 in fight, as a further proof of their valour. The vvord translated, d 1.921 fight, is derived from a verb that signifieth to turn, overturn, or destroy. It is ordinarily translated war.

By it more than by any thing else, Men, Cities, Nations have been over∣thrown.

Others vvill have this vvord derived from a verb that signifieth to e 1.922 de∣•…•….

f 1.923 Others vvill have it compounded of two vvords, that signifie much 〈◊〉〈◊〉.

Whatsoever the Original of the vvord be, experience 〈◊〉〈◊〉, that it im∣porteth destruction. As it is taken indefinitely for war, so more especially for a battle, or for fight, as our English have here translated it. Not for a monoma∣•…•…, or duel; vvhich is a single combat betwixt two, on a private quarrel. That rather argueth choler than courage, vain-glory, rather than valour: a 〈◊〉〈◊〉 of natural and corrupt flesh, than of true Faith. But it importeth a pitcht 〈◊〉〈◊〉 in field, a fight against publick enemies. Such a fight vvill prove the va∣lour of a man. Many seem very valourous till they come into the field to the fight: vvho vvhen they see Armies of men, and Horses vvell prepared against them, vvith glittering swords, and long spears: vvhen they hear the sound of Trumpet and Drums, and the thundring of Guns and Cannons: vvhen they ob∣serve bullets flying about their ears, and multitudes of men slain on this hand, and on that, then their spirits faint and fail in them. Therefore in war and in fight, not to be daunted, but to retain spirit and courage, importeth great va∣lour. Such valour is here noted to be the fruit of Faith: through Faith they 〈◊〉〈◊〉 valiant in fight.

Here then vve have an exemplification of Faiths vigor in this phrase, waxed valiant, and an amplification thereof in this vvord, fight.

The exemplification giveth proof, that true valour is praise-vvorthy. The ap∣plication hereof to Faith giveth further proof, that Faith makes valourous in greatest danger, even in fight.

§. 236. Of Valour.

THAT true valour is praise-vvorthy is herein evident, that it is set down* 1.924 among those things, for which the elders obtained a good report, vers. 2.

• 1. Valour is a grace vvhich God expresly requires, Iosh. 1. 7.
• 2. It is promised as a blessing, Lev. 26. 8.
• 3. A reward is promised to it, Deut. 31. 23.
• 4. It is commended in those that had it. 1 Chr. 11. 10. &c. and 12. 1, 8. &c.
• 5. A recompence hath been given to it, Josh. 14. 14. These particulars demonstrate Gods approbation of valour.
• 6. Saints have prayed for it, Act. 4. 29.
• 7. They have incited one another thereto, 2 Chr. 32. 7.
• 8. Praises have been sung in commendation of it, 1 Sam. 18. 7.
• 9. Thanks hath been given to God for it, Psal. 144. 1.

True valour is an evidence of more than an humane spirit, even of a Divine* 1.925 one. When Sampson did any valourous act, it is said that the spirit of God came upon him, Judg. 14. 6, 19. and 15. 14. When that spirit went from him, he be∣came weak as other men, Judg. 16. 17.

1. Obj. This was an extraordinary example.

Ans. Yet it giveth evidence also of ordinary courage: for the same spirit* 1.926 worketh ordinary and extraordinary valour. It is said of Caleb, whose courage was but ordinary, that he had another spirit, (Numb. 14. 24.) another than the other, timorous, and faint-hearted spies, that discouraged the people.

2. Obj. Sundry Heathen men, were men of great valour, as Hector, Achilles, Alexander, Scipio, Pompey, Caesar, and others.

Ans. 1. That valour, which they had, was rather vain glory than true 〈◊〉〈◊〉.

2. What was good in it was by the spirit. For the •…•…pirit worketh on the unregenerate as well as on the regenerate, though not in the same manner. The spirit of God came upon Balaam, Numb. 24. 2. and upon Saul, 1 Sam. 10. 10. In this respect Cyrus is stiled, Gods annointed, (Is•…•…. 45. 1.) that is deputed and enabled of God to destroy the Babylo•…•…ians, and to restore Israel.

True valour aimeth at Gods glory, and his Churches good. It produceth ma∣ny worthy effects. It 〈◊〉〈◊〉 the impudency of the wicked. It maintaineth good causes. It freeth the oppressed. It preventeth many mischiefs.

Heathen Philosophers could say, that true for•…•…itude is alwayes accompanied with justice and truth. Christians may further add, that it is joyned with piety and Faith.

What an incitation is this for every one to labour for this grace?

This is one of the things whereon the Apostle would have us think, Phil. 4. 8.

In special and peculiar this is to be heeded of Captains and Souldiers, whose* 1.927 calling is to go to war; for here it is said, they waxed 〈◊〉〈◊〉 in fight, see •…•…he Dignity of Chevalry, on 2 Chr. 2. 9. §. 10.

It may also be applied to all sorts of Governours, who by reason of mens re∣bellious disposition against good and wholesom Laws, have great need of 〈◊〉〈◊〉 and courage. Therefore it is one of the Characters of a good Magistrate, Ex•…•…d. 18. 21. Ministers also in regard of mens adverse disposition against Gods Laws, have great need hereof, Jer. 1. 17. Ezek. 2. 6. 1 Tim. 5. 20. Ti•…•…. 1. 9, 10.

Yea, all Christians in regard of the many stout enemies, which continually fight against them, have great need hereof, see the whole armour of God, on E•…•…hes. 6. 10. §. 4. and on Eph. 6. 14. §. 3.

§. 237. Of Faiths making 〈◊〉〈◊〉.

THe means of attaining to the foresaid valour is implied by this phrase, Through Faith, in the beginning of vers. 33. for all the particulars follow∣ing after have reference thereunto. Faith makes so valourous, as no fight, no pitch'd battle can daunt him. If not fight, what other danger can do it? I will not be afraid for ten thousands of people, saith a believer, Psal. 3. 6. Many like pas∣sages hath that man of Faith in his Psalms. The like might be exemp•…•…ified in Caleb and Joshua, Numb. 14. 9. in Jonathan, 1 Sam. 14. 6. in 〈◊〉〈◊〉, 4. 14. in Daniel a•…•…d his three Companins, Dan. 6. 10. and 3. 18.

1. •…•…aith looketh higher than the bodily sight can. In fights it beholdeth* 1.928 that Captain which appeared unto Joshua, Josh. 5. 13. and from sight of him re∣ceiveth much courage.

2. Faith assureth a man of his reconciliation with God, of Gods fatherly care over him, of Gods wisdom in ordering all things, and turning them to the best advantage for his Childrens good. This is it that makes a man valorous & venturous as a Lion, Prov. 28. 1. The believers conscience will not suffer him to adventure on any thing, but that which is lawfull and warrantable and his Faith makes him valorous therein. They say that sundry passions will supply the wa•…•…t of bloud in a wounded man: but no passion can so support a man as the spirit of Faith, This makes a man more regard the cause than the event. If he prevail in his attempt, he is an apparent Conquerour. If he lose his life therein, he gains a more glorious, though a lesse visible, triumph: and that with the glorified Saints in Heaven.

Among other points before noted, this sheweth the necessity and benefit of Faith: and that as in general for all men, so in particular for Souldiers. All have need of courage, Magistrates, Ministers, Parents, Masters, yea, subjects and other inferiors▪ for all in their places have need of courage: but without Faith there can be no true valour. The greater danger men are in, the more

need they have of Faith: Souldiers therefore most of all. There can be no coura∣•…•… standing in the field without Faith. Therefore I may say unto them, above 〈◊〉〈◊〉 take the shield of Faith. Ephes. 6. 16.

§. 238. Of turning to flight the Armies of the Aliens.

THE ninth effect of Faith, is in these words, Turned to flight the Armies of the Aliens.

The word translated, a 1.929 Armies, signifieth a setting in order, or ranking Souldiers: or pitching their tents: or Armies set in 〈◊〉〈◊〉.

Of the notation and divers acceptions of the word, See Chap. 13. v. 3. §. 127. Here it setteth out such Armies as are incamped, very strong and well fenced: so as it is an amplification of the valour of Believers: who are here said to b 1.930 put to •…•…ight such Armies. The Greek c 1.931 verb, properly signifieth to lay. Luk. 9. 58. and to •…•…ow down. Luk. 24. 5. Or to weare away. Luk. 9. 12. It is here used af∣ter the manner of the d 1.932 last conjugation in Hebrew, to make one depart: and ap∣plyed to Souldiers in battell array, to make them give ground, or turn the back, which is to run, or fly away. Thus the word is here fitly translated, Turned to •…•…ight.

The persons against whom they so prevailed, are here stiled e 1.933 Aliens, in op∣position to the people of God. Of the notation, and divers acceptions of the* 1.934 Greek word. See Chap. 9. v. 25. §. 127.

Aliens are properly opposed to free Denizons, or Citizens: they are other∣wise called Strangers, or Forreiners; Christ opposeth these to Children. Matth. 17. 25. All the time of the Law till Christ was offered up, all that were not of the Commonwealth of Israel, were counted Aliens. (Ephes. 2. 12.) because they •…•…ad no right to the priviledges of Israel, who were then the onely visible Church of God. This is here noted to shew the ground of their overthrow: even because they were not of the people of God. God protected his people against Aliens, who were not his people.

This, and the former effect of faith do much commend it. They shew that faith* 1.935 is of force, not onely to keep men from danger, (as these instances, Stopping 〈◊〉〈◊〉 of Lions, quenching fire, escaping the Sword, freeing from weakness, im∣port) but also to enable men to subdue others, in that it maketh valiant in fight, and putte•…•…h to flight the Armies of the Aliens.

The former of these two noteth out valour, the other victory. So as this later i•…•… an effect of the former: Victory is an effect of valour: Faith works valour, and valour produceth victory. Hereby it is evident, that valour arising from Faith, proves victorious. All the victories of believing Saints give proof hereunto; as of Abraham. Gen. 14. 15. Of Moses Num. 21. 24, 35. and 35. 7, 8. of Ioshua, and of the Iudges, and Kings after him.

Faith brings God to be a party; Believers will enterprize nothing without God. In effect they say to God, as to Barak did Deborah.—If thou wilt go with me, then I will go: but if thou wil•…•… not go with me, I will not go, Judg. 4. 8. So said Moses to God, If thy presence go not with me, carry us not up hence. Exod. 33. 15▪ 16▪

〈◊〉〈◊〉 God goeth with them. As a visible evidence hereof; The Lord ap∣peared to Ioshua, and told him, that as Captain of the host of the Lord, he was c•…•…me. Josh. 5. 14. Hence is it, that God is oft stiled the Lord of Hosts: he go∣•…•…th out with the Armies of his people, he ordereth them; He giveth victory to them. Psal. 98. 1. Thus is God himself, and his honour engaged in his Saints battells, which are stiled, the battels of the Lord. 1 Sam. 25. 28.

This therefore doth Ioshua thus plead, O Lord, What shall I say, When Israel turneth their backs before their enemies? What wilt thou do unto thy great Name? Josh. 7. 8. 9.

Hence may be inferred, one reason of the ill success, which many that profess* 1.936 the true Faith, have in war. In generall this is it; They do not well exercise their Faith.

Particulars to prove this are these that follow.

• 1. Israel, in Ioshua's time, fled before their enemies. Josh. 7. 4. For it is an especiall fruit of faith to make men search into themselves, and into them who joyne with them, whether there be any thing that might keep off God from them, which they did not at that time; yet had they just cause to do so, because of the strict charge that was given them, and that upon pain of a curse. 〈◊〉〈◊〉. 6. 18.
• 2. The eleven Tribes that fought against Benjamin in a good cause were twice overthrown. Iudg. 20. 21, 25. For,
  • 1. It is probable, that they were too confident in the number of their men, so as they fought not in faith.
  • 2. They took upon them to punish other mens sins before they had re∣pented of their own, which is not to fight in Faith. After they had lost two and twenty thousand in one battell, and eighteen thousand in ano∣ther, and thorowly repented, with fasting, and weeping (Iudg. 20. 26.) they prevailed.
• ...

  3. Ionathan a true Believer perished in War. 1 Sam. 31. 2. For,

  Though Ionathan did in generall believe, to the salvation of his Soul, yet could he not in Faith enter into that war whereby he perished. For he could not be ignorant of Gods refusing to answer his Father; and he might also be privy to his Fathers consulting with a Witch. 1 Sam. 28. 6, 7.

  But concerning Ionathan's cause,

  • 1. God may suffer an Army to be overthrown for the sinns of some, and in that overthrow, suffer Believers to be slain for their good: as to free them from the evill to come. This was the case of Ionathan. God would not suffer him, who was Heir apparent to the Crown, see ano∣ther sit upon the Throne.
  • 2. God translates his Saints in such overthrows from earth to Heaven, where they triumph over all their enemies.
• 4. Believing Iosiah was slain in war, because he enterprized not that war in faith, but against Gods Will. 2 Chro. 35, 21, 22. Saints may in their general course walk by Faith, and yet in some particulars swerve from it, and God for that justly punish them: so he dealt with Moses. Numb. 20. 12.

To conclude, if thorow examination be made of such battels, as believing Saints have lost, or wherein they have been slain, it will be found, that their enterprises have been without warrant, or unwarrantably prosecuted. In such cases God makes enemies his rod to scourge his children. But what do enemies get thereby? what do Gods children lose thereby? When Gods work is done, the rod is cast into the fire: They who were scourged bettered thereby, received into grace and fa∣vour, and in case they dye, crowned with an incorruptible Crown. They are judged in this world, that they might not be condemned in the world to come. 1 Cor. 11. 32.

A good direction hence ariseth for making war prosperous: which is to get Faith, and rightly to use and exercise it. For this end observe these rules.

• 1. Acquaint thy self with Gods Word and Promises. Thereby thou maist learn what warrs are lawfull; how lawfull warrs are to be waged; to what warrs God hath made a promise of victory. 2 Sam. 5. 19.
• Secondly, Be sure of peace with God: and take heed, that he have 〈◊〉〈◊〉 quarrell against thee. Deut. 23. 14.
• 3. Renew thy Covenant with God: renew thy repentance, Iudg. 20. 26. for we are all prone to fall from our former stedfastness.
• 4. In the best manner that thou canst, seek help of God. Humble thy Soul: sharpen thy prayer by fasting. 2 Chro. 20. 3.
• 5. Let thy soul remain steady with God, and fai•…•…t not. Exo. 17. 11.
• 6. The greater the danger is, the more confidently rest upon God. 2 Chro. 13. 14.

§. 239. Of warring against Aliens.

THE persons over whom faith makes men valorous and victorious are here* 1.937 said to be Aliens: such as are strangers from the Covenant of God, none of 〈◊〉〈◊〉 confederates: but rather opposite to them, most of the victorious warrs before mentioned, and approoved in Scripture, were such.

They are Gods enemies, and we may in that respect the more confidently rest upon God for his assistance. But for Gods confederates to fight one against ano∣ther without just cause, is to make God to fight against himself: or rather to make God to be on neither part, but in Justice to suffer them to devour one another. 〈◊〉〈◊〉. 5. 15.

1. Object. After the division of the ten Tribes from the house of David there* 1.938 were warrs betwixt Iudah and Israel.

Answ. Israel separated themselves from the Ordinances of God, and became no people of God. They were like those, who said they were Iewes, but were not 〈◊〉〈◊〉. Rev. 2. 9. Such are Papists who carry the name of Christians. What can Papists more plead for right to the Church of God, than the ten Tribes after their division could?

2. Object. There was long war betwixt the house of David, and the house of* 1.939 Saul. 2 Sam. 3. 1.

Answ. The cause is to be considered, as well as the persons▪ If such as pro∣•…•…ess the the true Faith offend other Professors and invade them, they who are so effended may defend themselves: or if they do notoriously sin against their pro∣•…•…ession, and provoke Gods Wrath, they may be that publick sword of Justice, which is war, be punished. Iosh. 22. 12. Iudg. 20. 10. In such cases professors make themselves to be as Heathen-men and Publicans. Matth. 18. 17.

Of war betwixt Professors of the Faith see. The Churches Conquest, on Exod. 17. 9 §. 16.

1. By the foresaid point of warring with Aliens, the ambitions, envies, jea∣•…•…,* 1.940 quarrels, and warrs of Christians against Christians, and Churches against Churches are justly taxed. This is a matter much to be lamented. Religion it self much suffers hereby: Superstition, Idolatry, Heresy, and Schism get two great ground hereby. While Churches are at variance among themselves, enemies of the Church get great advantage. Here that mind in us which was in Abraham (Gen. 13. 8. &c.) the very consideration of this that we are Sons of the same Father, the Lord God, and of the same Mother, the Church, would make us yield, as he did, from our right, rather than by bloody war seek to recover it?

2. O let us pray for the peace of the Church, and every way seek it. If any desire to give proof of their valour, let them do it upon right objects: even such as are Gods Enemies, Such as are Aliens, Idolaters, Antichristians. Thus they may in Faith expect, and obtain such success and victory, as the weakning of ene∣mies may proove to be the strengthning of the Church.

§. 240. Of the meaning of these words, Women received their dead, raised to life again.

Hebr. 11. 35.

Women received their dead, raised to life again, and others were tortured, not ac∣cepting deliverance, that they might obtain a better resurrection.

A Tenth effect of the vigor of Faith, is in these words, Women received their dead, &c.

This differeth from the former nine, two ways.

• 1. In the persons, who manifested that effect, a 1.941 Women.
• 2. In the strangeness of the effect, which was, a receiving their dead to life.

The persons were of the weaker sex. This hath a particular respect, to a wi∣dow, at Zarephath, 1 King. 17. 23. And to a married wife at Shunen, 2 King. 4. 36, 37. For throughout the whole old Testament we read of no other women, to whom this evidence of Faith can be applyed.

Though these were of the weaker Sex, yet the evidence here given, is the* 1.942 greatest of all. For death is the most irresistable, and irrecoverable that can be. Lions, Fire, Sword, Armies of Enemies are nothing in comparison of death. That which makes those and other like terrible things formidable, is, that they are means to bring men to death. By strength, valour, agility, and quicknes of body, or by wit, warines, and such like properties of the mind, mouths of Lions may be stopped, violence of fire may be quenched, the edge of the sword may be avoi∣ded, Armies of men may be put to flight: but by no strength or wit of man, can any be raised from the dead. Many of the other instances have been found among the Heathen: but this last of being raised from death, was never heard of, but in those that were endued with divine power.

The emphasis of this effect, which makes it to be applyed to Women, resteth up∣on this word, b 1.943 received, which is the proper signification of the Greek word.

Object. It was the Faith of Prophets who raised the dead children, rather than* 1.944 of the women, who received them being raised.

Answ. The women first desired the Prophets to restore their children being dead, which argued their faith; 1 King. 17. 18. 2 King. 4. 30. Had not they believed, and made known their desires to the Prophets, the Prophets would not have attempted to raise them. Nay, we may further say, that if the women had not believed that the Prophets could have restored their Children, the Prophets could not have raised them up. It is said of Christ himself, that in his own Coun∣trey he could do no mighty work, (Mark. 6. 5.) the reason whereof is thus ren∣dred, because of their unbelief. Matth. 13. 58. Christ said to one, who desired the Devill to be cast out of his Son, If thou canst believe, all things are possible to him that believeth, Mark. 9. 23. And it was usuall for him to say to others, be it un∣to you according to your Faith, Matth. 9. 29. And of the woman of Canaan, who importuned him to dispossess her daughter, he said, Oh woman, great is thy faith, Matth. 15. 28. So as faith is manifested in believing, that the dead may be raised, even in those who received that benefit, though they be not themselves Ministers or instruments to raise them.

The Syr•…•…ack translation takes away this amplification of faith by the persons,* 1.945 in turning the words thus, They delivered to women their Sons from the Resurre∣ction of the dead. Thus this relative, they, hath reference to the Prophets that raised the dead, and not to the women that received them being raised. But the original Greek is as our English, and other translations have turned it. Onely in the Greek it is, c 1.946 from, or out of the resurrection; This is an elegant hyperbole. Whereas death had taken away their children, resurrection restored them: for if they had not been raised, their Mothers could not have had them again. Our Eng∣lish hath plainly and fully expressed the meaning of the phrase, by this para∣phrase, raised to life againe.

This phrase, d 1.947 their dead, hath reference to the Sons of the foresaid women, which were raised, and therefore well expressed in the masculine gender.

§. 241. Of Faith in raising the dead.

THE express mention of women in these great effects of Faith, giveth proof, that women may give as good proof of Faith, as men. It hath been shewed* 1.948 in the former session, that this evidence of receiving their dead raised to life, is the greatest effect that hath been noted of Faith, among all the worthies here set down. See more hereof v. 11. §. 53.

The particular effect of Faith here mentioned, giveth further proof, that the* 1.949 vigor of Faith extends it self to the raising of the dead. Witnes the two foremen∣tioned instances of the widow of Zarephath, and the Shunami•…•…e. Witness also

the Faith of another widow (Luke 7. 15.) and the Faith of Iairus and his wife (Mark. 5. 40.) and of Mary and Martha, (John 11, 34.) and of the Widows that remained by Dorca's dead corps, Act. 9. 39.

To raise the dead, is within the compass of Gods power, and not always a∣gainst Gods Will, as the forementioned examples shew.

Now what God can do, Faith in an humble submission to Gods Will believeth.

• 1. Herein we have a confirmation of the eleventh Article of the Creed, con∣cerning the Resurrection of the dead.
• 2. Here is a demonstration of the want, or at least the weakness of their Faith, who are affrighted with such dangers, as may prove deadly; especial∣ly if they be so frighted, as to renounce their holy profession, or any way sin against God. He that can raise from death, can prevent death, 〈◊〉〈◊〉 sufficiently support a man in death. Faith in Gods power of raising the dead, will enbolden a man to any thing; witness Martyrs.
• 3. It will be usefull frequently and seriously to meditate on this evidence of Faith; as it is the greatest evidence of Gods power, so of the strength and vigour of mans faith.
• 4. By way of allusion and inference, we may be here stirred up to use all means for quickning the dead in sin, and to use them in Faith: for we have 〈◊〉〈◊〉 ground here in this world, to believe the Resurrection from death in sin, than from a natural death. When Dorcas was dead Peter was sent for, Act. 8. 38. So send for Ministers, or at least carry thy Children and other friends un∣to the means of quickning their souls, as the friends of him that had a dead pal∣sey, carried him unto Christ, Mark. 2. 1.

§. 242. Of Believers receiving the benefit of others Faith.

THough they were Prophets that were the Ministers of raising the dead, yet the women that believed, the Prophets in Gods Name could do it, recei∣ved the benefit hereof; They received their dead. Elijah delivered the Child* 1.950 whom he raised, unto his Mother. 1 King. 17. 23. So did Elisha. 2 King. 4. 36. and Christ delivered the young man, whom he raised, to his Mother, Luk. 7. 15. and Peter presented Dorcas, whom he raised from the dead to the Wi∣dows, Act. 9. 41. The like is noted of other miracles wrought by Christ and his Apostles.

Yea, Faith is of such power, as it can draw vertue and benefit from the la∣bour and gifts of others, that receive not the benefit thereof themselves. They that entred into the Ark, enjoyed the benefit of their pains and skill, who built the Ark, though the builders thereof perished. The like may be said of those, who were cured by wicked mens working miracles, Matth. 7. 22, 23. and who were wrought upon by the ministery of Iudas. Mark. 6. 12.

Faith hath an attractive vertue; It is to Gods Power, Truth, Mercy, and o∣ther like properties, wheresoever they appear, as the Loadstone to Iron, drawing them, or rather the benefit of them to it self.

• 1. This sheweth one reason of that little, or no profit, which is reaped from those excellent endowments, which God hath conferred on many of his ser∣vants in these later days: and from those powerfull means of grace, which he hath afforded: the reason is unbelief.
• 2. To other Motives of getting, and nourishing Faith, add this, thereby maist thou partake of the benefit of all Gods properties, and excellencies in him∣self, in his Son, in his Spirit, in his Saints, in other men, and in other crea∣tures. Who would be without so usefull, so behoovefull a gift?

§. 243. Of Faith inabling Saints to beare sore trials.

IN the two verses immediately before this, and former part of this verse, the Apostle hath noted ten distinct rare acts, whereby the vigour of the Faith of Gods ancient Worthies was manifested. Here he beginneth to add great sufferings, whereby a like vigour is demonstrated. They are ten in num∣ber, but may be drawn to three heads.

• 1. Of such as were Professors.
• 2. Of such as were Martyrs.
• 3. Of such as were Confessors.

Of the first rank five particulars are mentioned. The first is thus expressed, And others were tortured, &c.

This copulative and, is in Greek a 1.951 but, which being joyned with this di∣stributive particle, b 1.952 others, implieth, that howsoever some may be inabled unto worthy exploits, yet God calls others to sore sufferings, and that Faith is exer∣cised and manifested in the one as well as in the other. For Faith inables to endure as well as to do, and the excellency of this grace doth shine forth as much in the one, as in the other. For this phrase through Faith, (vers. 33.) must be extended to all the particulars following, to vers. 39. I cannot produce greater instances to prove the point, than are here set down by our Apostle. They shew to what trials Saints are subject, (hereof see the whole Armour of God, on Eph. 6. 15. §. 12.) and how Faith inables to passe through all.

Faith perswades the Soul of such principles as are sufficient to support it in* 1.953 the greatest trials, even such as these:

• 1. God is our Father.
• 2. God ordereth our estate.
• 3. All our enemies can do no more than what our Father permits.
• 4. Our Father is with us in our greatest trial, even in fire and water, Isa. 43. 2.
• 5. Our Father knoweth the greatnesse of our pressures.
• 6. He is not ignorant of our strength, or weaknesse.
• 7. He can lighten the burden.
• 8. He can give us sufficient strength to bear it.
• 9. He will not suffer us to be tempted, above that we are able to bear.
• 10. He will with the temptation make a way to escape, 1 Cor. 10. 13.
• 11. He will make all things work together for our good, Rom. 8. 28.

§. 244. Of the Apostles quoting things out of humane Authors.

THe particular instances wherein, and whereby the trials of the Saints are* 1.954 exemplified, are such as are not registred in any part of the old Testament 〈◊〉〈◊〉 hereupon some infer, that the trials of Christians for the Gospel are here in∣tended. But that is not probable: for

• 1. This Epistle was written by an Apostle that lived in Christs time, see Chap. 2. vers. 3. §. 27.
• 2. It is said of all those that were brought to these trials, that they received not the promises, vers. 39. namely, the promise of Christ exhibited, and of the full Revelation of the Gospel by Christ.

If they, which received not the promises, endured so much, what should not we* 1.955 endure?

It is more than problable, that the Apostle doth in the suffering of Saints, set down in this, and the verses following, aim at the persecutions of the Church, after the Jews return from the Babylonish captivity.

Quest. How could the Apostle come to the knowledge of them?

Answ. He might have them, either out of humane records, or from traditions conveied from Fathers to Children, age after age. So had Paul the expresse names of Jannes and Jambres, 2 Tim. 3. 8. So had another Apostle the striving

of Michael with the Devil about the body of Moses, and the Prophesie of Enoch, 〈◊〉〈◊〉 vers. 9. 14. and our Apostle this of Moses, that he said, I fear and quake, Heb. 12. 21.

Quest. Doth not this make humane records as authentick as sacred Scripture?* 1.956 and Traditions equal to the written word?

Answ. In no wise. For though in humane records, there may be and are ma∣•…•… truths, yet we cannot absolutely rest upon them, because there may be false∣hood in them: but sacred Scripture is the word of truth, Jam. 1. 18. Yea, truth it self, Joh. 17. 17. and that in three respects.

• 1. In regard of the Author, who is the God of truth, (Psal. 31. 5.) from* 1.957 whom nothing but truth can come. He cannot lie, Tit. 1. 2.
• 2. In regard of the matter: there is nothing but truth in it, no falshood, no 〈◊〉〈◊〉, no uncertainty, Psal. 19. 8.
• 3. In regard of the effect: it perswades a man of the truth revealed in it. So 〈◊〉〈◊〉 what Gods word revealeth, may safely, and ought to be confidently believed. It is not so with humane writings.

Quest. Why then doth the Apostle produce matters to be believed out of humane writings.

Answ. The holy Ghost so assisted the Apostles, as they were able to discerne betwixt truth and falshood: so as what they took out of humane Writers was without question most true, and by their quoting the same, they have made them authentick.

The like may be said of those Testimonies, which the Apostle quoted out of Heathen Poets, as Aratus, Act. 17. 28. Menander, 1 Cor. 15. 33. Epimenides, Tit. 1. 12. The Apostles quoting these, hath now made them to be sacred. Thus can none do but they who have such a spirit.

The same judgement is to be given of Traditions. Apostles by the immediate assistance of Gods spirit could judge what Traditions were true and Divine: but we cannot. It sufficeth us that all things requisite to make us wise unto salva∣tion are in sacred Scripture, 2 Tim. 3. 15. &c.

Some say that those stories, whereunto our Apostle hath here relation, might* 1.958 be part of Canonical Scripture, but now lost.

Answ. That conceipt, that part of the Canonical Scripture is lost, is not to be admitted: For,

• 1. It impeacheth that Scripture which we have of imperfection, or else that which is lost of needlesnesse.
• 2. It impeacheth the providence of God in suffering Canonical Scripture to be lost.
• 3. It layeth a blemish on the fidelity of the Church, which is the pillar of truth.
• 4. It takes away some means of our learning, and grounds of our comfort and hope. For whatsoever things were written aforetime, were written for our learning, &c. Rom. 15. 4.

As for the instances given of books of Scripture lost, they are either of poli∣tick records and Chronicles, as 1 King. 14. 19. or of Phylosophical discourses, 1 King. 4. 33. or of such books as are yet extant, but under other titles, as Chr. 29. 29.

§. 245. Of Professors torments.

THE first particular pressure wherewith Saints of old hath their Faith tried, is thus set down: were tortured, not accepting deliverance, that they night obtain a better resurrection. The pressure it self is in this word tortured. The other words are an amplification thereof.

The Greek word translated a 1.959 tortured, signifieth to stretch out: or to beat with bats. The b 1.960 root from whence it is derived, signifieth to beat: thence a c 1.961 noun which signifieth a bat, or a staff. It signifieth also a drum, the heads whereof being skins, are stretched out very hard and stiff: and used to be beaten

upon with drum-sticks. In reference hereunto, a rack, whereon mens bodies use to be stretcht, and whereon, being so stretcht they were wont to be beaten; such a rack I say, or instrument of torture was called by the same name that a drum is, and they who are so rack't and beaten, were said d 1.962 to be stre•…•…cht, and beaten as a drum, or to be drummed. Thereupon our former English transla∣tors thus turned this word were rack'd: but our last translators taking the word more generally turned it thus, were tortured: so as here is a double trope.

• 1. A Metaphor taken from stretching and beating a drum.
• 2. A Synecdo•…•…h, a particular kinde of torment being put for any kinde. It is probable that the Apostle here hath some reference to the sufferings of Saints, registred in the book of Machabees, for the torment whereunto E∣leazar was put, is expressed under a e 1.963 Greek word that ordinarily signi∣fieth a drum, but is their translated torment, 2 Mach. 6. 19, 28. Yea, it is said that Eliazar might have been delivered, and would not, vers. 22. 30. It is also noted of a Mother and her seven Sons, that they would not 〈◊〉〈◊〉 their persecutors promises be delivered in hope to be raised up again, 2 〈◊〉〈◊〉. 7. 14, 29.

This Metaphor giveth an instance that professors of the truth may be brought to exquisite torments for their profession sake. It is said of Ioseph that they hurt his feet with fetters, Psal. 105. 18. True it is that he was so dealt withall upon a false accusation, and upon suspicion of violence offered to his Mistresse: but if his fear of God had not kept him from committing folly with his Mi∣stresse, he had escaped that torment: Ieremiah was apparently east into a Dun∣gion, where he sunck in the mire for his faithfulnesse in delivering the word of the Lord, Ier. 38. 6. upon the same ground Michaiah was cast into prison, and fed with bread of affliction, and with water of affliction, 1 King. 22. 27. Iob also was miserably tormented even for his integrities sake, Iob 2. 3. &c. The things, which Christ endured and his Apostles, and all sorts of Martyrs after their time, give further proof hereunto, see §. 255.

• 1. For the more through trial of his Champions: that their courage, faith, patience, and other graces might be the more manifest.
• 2. To sea•…•… up that truth which they profess more firmly.
• 3. To establish other professors.
• 4. To give them some sensible evidence of what Christ endured for them.
• 5. To make them the better to conceive the torments of Hell, for if they whom God loves, and whom in love he suffereth to endure what they endure, be grievously tortured, what may we think of those tor∣ments, which God in wrath inflicteth upon those whom he hateth.

2. Satan and his instruments inflict such torments on professors of the truth in malice. Their delight is in cruelty: and they have mischievous ends: which are to discourage professors, to draw them from their holy profession, and •…•…o triumph over them.

• 1. This teacheth professors well to weigh what their profession may cost them; what they may undergo and endure for it. This is it which Christ ad∣viseth his unto, Luke 14. 27, 28, &c.
• 2. In that an holy profession may bring on it such torment, it becomes pro∣fessors to take unto themselves an invincible courage: and resolve to endure whatsoever by man, or Devil can be inflicted. A full resolution in this case is of singular use.

§. 246. Of suffering willingly.

THE amplification of believers enduring the foresaid torment is set out two wayes.

• 1. By the man•…•…er of their suffering, not accepting deliverance.
• 2. By the end which they aimed at, a better resurrection.

Of the Greek word translated, accepting, See Chap. 10. v. 34. §. 129. Of the other word translated deliverance, See Chap. 9. v. 13. §. 89.

This phrase of not accepting deliverance, hath reference to their persecutors, of∣fering them freedom from those torments, in case they would renounce their profes∣sion (Macc. 6. 21. &c. and 7. 24. &c. which offer on such condition they would not accept: so as this phrase, they accepted not, is not simply to be taken, but relatively to such terms as thy could no way approve. This deliverance in this place is taken for setting one free from torment intended.

The whole phrase in general implyeth, that true Professors willingly endure 〈◊〉〈◊〉 for their professions sake: they are not as Bears hailed to the stake: and brought per force, to endure the baiting, biting, and tearing of 〈◊〉〈◊〉 dogs: •…•…ut willingly yield. In another kind of suffering, it is said of Moses, that he re∣•…•… honours, and chose to suffer affliction, v. 24, 25. §. 136, 137. It is in this respect said of Aquila, and Priscilla, that they layd down their necks. Rom. 16. 4. which implyeth a voluntary yielding to suffer: so doth this phrase, I am rea∣•…•… to dy for the Name of the Lord Iesus. Acts 21. 13.

They discern much good and great advantage, to accrew by their sufferings, and that.

• 1. To God, whose glory in having such servants, is set out. 1 Pet. 4. 14.
• 2. To the Truth, which is maintained and ratified thereby. Phil. 1. 17.
• 3. To other Professors who are encouraged, and emboldned thereby, Phil. 1. 14.
• 4. To succeeding ages, whose ground of Faith, being by their Predecessors left sealed unto them, they are made more confident in standing to it. Hence arose this Christian Proverb, The blood of Martyrs is the seed of the Church.
• 5. In reference to enemies, who cannot be but much daun•…•…ed, and disappoin∣ted hereby.
• 6. To themselves, whose present joy and comfort is the more abundant. 2 Cor. 1. 5. and whose recompence shall be great, Matth, 5. 12.

This is a worthy pattern for us, to set before us when we are called to suffer for the Name of Christ, by yielding thereto willingly and cheerfully we make a ver∣•…•… of necessity: and we make that which we endure more acceptable to God. For God, who loveth a cheerfull giver, 2 Cor. 9, 7.) doth much more love a cheerfull sufferer. All the sacrifices that we offer unto God, must be freewill of∣ferings: much more this oblation of our selves.* 1.964

Quest. Ought professors to offer themselves to martyrdom?

Answ. In this case we must distinguish betwixt the ordinary course wherein all ought to walk, and extraordinary occasions. In an ordinary course Professors are not bound to offer themselves. There is no precept, nor approved pattern in Gods Word to enforce this. The liberty that is granted for escaping, when a fair way is opened by the divine providence, maketh against this conceit. Matth. 10. 23. Yea, if persecutors do freely let them go, they may go and escape: so did the Apostles, Acts 4. 21, 23. But if God do give to any such a Spirit as openly to make known himself, and so to offer himself to any persecution, we are to ac∣count it a speciall motion, and not over-rashly to censure them. Verianus and Marcellianus in the time of Decius the Emperour, seeing Secundianus led to Martyrdom, cryed out, that they also were Christians, and thereupon were ap∣prehended and cruelly tortured to death. So many others. Polycarpus being sought after, might have escaped, but would not: saying as Paul did (Acts 21. 14.) the will of the Lord be done. Apollonia leaped into the fire while they were moving her to recant. God hath in all ages been pleased to put more than an ordinary spirit into many of his servants.

§. 247. Of Persecutors offering release from tortures.

THIS phrase, not accepting deliverance, presupposeth that deliverance was offered to them, otherwise they could not have rejected it: For there not accep∣ting was a rejecting. That offering of deliverance, was by their persecutors; but

upon condition that they should yield to them. This is evident by that which Nebuchadnezar said to Daniel's three Companions, when they were accused for not worshipping his Idol; which was this, If ye be ready to fall down and wor∣ship the Image, he thereby implies, that they should be spared: for he addeth, If you worship not, you shall be cast into a fiery fornace. Dan. 3. 15. Most evident is this in those to whom this Apostle hath reference, 2 Maccab. 6. 22, 30. and 7. 24. So also Act. 4. 18. This was usuall with the persecuting Emperors and Governors under them in the first ten persecutions against Christians, and also with Antichristian persecutors, and particularly with such persecutors in England in Queen Maryes dayes.* 1.965

• 1. Their envy and and malice is more against the truth professed, than a∣gainst the professors thereof. If therefore the professors will relinquish the truth, they shall find fauour enough. That their malice is not so much against the per∣sons of professors as against the truth professed, is evident in that they persecute strangers, whom they knew not before. It is said of Paul, that if he found any such, he brought them bound. Act. 9. 2. Yea, if the dearest to them, as Father, Child, Brother, or any others linked unto them by neer bond, shall profess the Truth, they will prosecute them. Matth. 10. 21. Truth is a light that discove∣reth their darkness: therefore they persecute all that hold out that light. Iohn 3. 19.
• 2. They aime at a corrupt triumph over the Truth. In this respect they can be content to spare such as they hate, that they may get matter of this boasting, thinking thereby to justifie themselves.

• 1. This is a great aggravation of the wretched and cursed disposition of per∣secutors: It is against Gods Truth, against Gods manifested Will, yea, and against God himself: so as indeed they are haters of God. Will God let such go scot∣free? He may use them for a while as his rod; but at length the rod shall be cast into the fire.
• 2. This may encourage Professors of the Truth more willingly and patient∣ly to suffer what shall be inflicted upon them: in that they suffer more for the Truth, yea, and for God himself, than for themselves. Will not God stand by such? Will he not give sufficient assistance to them? Yea, and an abundant recompence too?
• 3. It is a matter of great comfort and content to Martyrs, that Gods Truth, yea, and God himself suffers in them, and with them, and that more directly than they themselves.

§. 248. Of the meaning of these words, That they might obtain a better Resurrection.

THE end of Professors suffering what they do, is thus set down, That they might obtain a better Resurrection. Of the derivation of this word a 1.966 ob∣tain, see Chap. 6. v. 15. §. 109. It here importeth again that they aimed at. For the verbe here, b 1.967 to obtain, signifieth to get something by that which we do, undergo, or let go. To get I say, not upon merit, but upon Gods pro∣mise.

To shew that it was mo small gain, he expresseth it under this word c 1.968 Re∣surrection.

The Greek word translated Resurrection is a compound, of a d 1.969 simple verb that signifieth to settle or establish: from thence a e 1.970 compound with a f 1.971 pre∣position, that in composition signifieth again. The g 1.972 compound verb is some∣times used neutrally, and signifieth to rise, Rom. 14. 9. and sometimes transi∣tively, to raise, Act. 2. 24. Thence this word Resurrection. It presupposeth a former life: so as such rise, or are raised again to a new life.

Here in this place is meant the Resurrection of the body at the last day, when the soul being united again with it, both shall enjoy eternall glory.

To amplifie this pain the more, it is set down comparatively, in this word of comparison, h 1.973 better, so as it hath reference to another Resurrection, before

which this is preferr'd. Was it that Resurrection which is implied in the first clause of 〈◊〉〈◊〉 his verse, Women received their dead from a Resurrection?

Answ. They had no ground to expect such a Resurrection.

Was it then a* 1.974 greater degree of glory for sufferings?

Answ. This Text maketh no comparison betwixt degrees of glory.

Is the comparison then made betwixt the Resurrection of Professors and Per∣secutors?

Answ. No. The comparison is betwixt a Resurrection which Professors reje∣cted, and which they obtained.

What was the Resurrection which they rejected?

Answ. The deliverance before mentioned, upon condition of renouncing their profession. For when professors are in the clutches of bloody Persecutors, they are as dead men: to escape out of their clutches, is as a resurrection from the dead. In this sence, but in another case, Abraham is said to receive Isaak from the dead, v. 19. because he was deputed to death. In that the Professors here mentioned would not be delivered, on the Persecutors termes, they may be said to reject a Resurrection. Now they aimed therein at the Resurrection to eternall life: and this was a far better Resurrection than any Resurrection from their Per∣secutors could be.

That this was the end of their suffering is evident by the Apostles express set∣ting it down so, with this finall conjunction, i 1.975 that: so as they did it not rashly, but upon good advise, and to a good end. They had reason to do what they did.

§. 249. Of Believers suffering advisedly.

THE general expression of the end of Saints sufferings, noted in this causal particle, that, giveth us to understand, that true Believers advisedly endure what they endure, for the Faiths sake. So fight I (saith the Apostle, 1 Cor. 9. 26.) not as one that beateth the aire, that is, not as a mad man that fighteth with a shadow, not weighing what he doth: but as a man of understanding, that have good cause to do what I do. This advisednes with reference to the cause he doth here set out, For the which cause I suffer these things: for I know whom I have believed, 2 Tim. 1. 12. All those Texts which set down the causes and motives why Saints were induced to suffer, give proof hereof.

Particulars were these,

• 1. Submission to the will of God, Matth. 26. 42.
• 2. Confirmation of the Gospel, Phil. 1. 17.
• 3. Establishing the Professors thereof. Phil. 1. 14.
• 4. That Eternall weight of glory which followeth thereupon, 2 Cor. 4. 17.

Believers are endued not onely with reason, (which in general moves men to prefer the most excellent) but also with spiritual understanding, and divine Wise∣dom; which makes them well weigh what they do and endure. Thereby also they are enabled to distinguish betwixt things that differ: and thereupon to chose and prefer the more evcellent, needfull, and usefull.

Take notice hereby of the perverse censure, which the men of this world do in this case pass upon Believers. They judge them to be no better than sots, idiots, frantique, mad; if they suffer imprisonment, loss of goods, reproach, or any kind of censure, what mad men are these, say they: not knowing the ends which Saints aime at, and that blessed fruit that will follow thereupon.

§. 250. Of Believers suffering with an eye to the better Resurrection.

THE end that is here set down, doth apparently surpass all that they lose, or* 1.976 endure by their suffering, so as they suffer upon advantage. They obtain, they get, they gain thereby. Well did he understand this, who said, Our light affliction worketh for us a far more exceeding, and eternal weight of glory. 2 Cor. 4. 17. All the rewards that are mentioned in Scripture of suffering, give proof hereunto.

This may not be imagined to be any mercenary matter, as arising from a mans own merit, but from Gods promise, which ariseth from his free grace and good pleasure.

This sheweth, that there is a mystery in this trade of suffering; which we shall do well to enquire into. In the things of this world, if we observe men by such and such courses to thrive, we use to be inquisitive after the same. Enquire there∣fore, and that with diligence into Gods Word, and thou shalt find, that by hol∣ding close to God, by holding fast a profession of his Truth, by suffering for that same, thou shalt have an abundant recompence. God will not suffer any thing to be done or endured for his sake in vain. The more and greater the sufferings be, the more ample and excellent will the reward be.

This is here exemplified by the Resurrection. A Resurrection was the end they aimed at.

Of the word translated Resurrection, See §. 248.

The Resurrection enboldens Believers to do what they do.* 1.977

This phrase, What advantageth it me, if the dead rise not? (1 Cor 15. 32.) sheweth, that the Apostle in his sufferings had an eye upon the Resurrection; which also is implyed, 2 Cor. 4. 14.

By the resurrection we are fully exempted from all manner of misery, and esta∣ted in that felicity as exceedeth all expression, all apprehension.

This is it that the world doth not understand: they know not what the Re∣surrection meaneth. They dote onely on things present, like brute beasts. The Heathen, who wanted the light of Gods Word, never believed the Resurrection of the body, though they had some glimpse of the immortality of the Soul. Their Philosophers counted Paul a babler, because he preached the Resurrection, Act. 17. 18.

Many, that carry the Name of Christians, and in general know and believe, that there shall be a resurrection of the body, do not understand the difference be∣twixt the distinct kinds of Resurrection, namely, that there is a Resurrection of life, and a resurrection of damnation, John 5. 29. Neither are they acquainted with the true grounds and sure evidences of that difference. Hence it is, that both Heathen, and common formall Christians do so wonder as they do, that Believers should be so forward to suffer, and so prodigall of their lives as they are. Faith in the Resurrection of life will make a man less carefull of preserving his mortal life in Gods cause.

That Resurrection, whereon true Believers have their eye in suffering, is here* 1.978 said to be, a better Resurrection: better than any deliverance in this world, better than any thing that can be enjoyed in this life. Thus much the Apostle implyes in this phrase to be with Christ is far better, Phil. 1. 23. And in this, ye have in heaven a better substance, Heb. 10. 34.

This will the better appear by comparing this resurrection with other resurre∣ctions mentioned in Scripture.

• 1. We read of a first resurrection, Rev. 20. 5, 6. This resurrection here spoken* 1.979 of, by the Apostle, is the second resurrection; which is the end of the First. But the end of a thing is better than the meanes of attaining to it. Besides, the first resurrection is but in part, till it be made perfect by this second resurre∣ction.
• 2. We read of a resurrection in vision, Ezek. 37. 19. But this is a real resur∣rection, and in that respect better.
• 3. We heard of a resurrection in a figure, v. 9. That was but a supposition •…•…or, at the best, a type: but this is the thing it self.
• 4. There is a resurrection from deadly danger. Such were many deliverances of the Saints, as of Daniel, and his three companions, Dan. 3. 26. and 6. 23. and of Ionah, Jon. 2. 10. Yet those have not been exempted from all future dan∣gers, as they are, who are made partakers of this resurrection.
• 5. There hath been a resurrection of such as have been actually dead, but to this mortal life, and to manifold infirmities, as 1 King. 17. 32. But this is a full freedom from every infirmity, and from mortality.
• ...

• 6. There is a resurrection from the clutches of persecutors, 〈◊〉〈◊〉 see §. 248. But the resurrection here intended is expresly said to be better than that.

What a folly is it so to dote on that resurrection from persecutors, as to sor∣•…•…eit this better resurrection, wosull in this respect is th•…•… 〈◊〉〈◊〉 of 〈◊〉〈◊〉 apostates, who forsake the truth to be free from suffering for the truth.

To prevent this point of folly, let us advisedly medi•…•…ate on the surpassing ex∣cellencie of this better resurrection.

§. 251. Of Mockings, a kinde of persecuti•…•…n.

Heb. 11. •…•…6.

And others had trial of cruel mockings, and scourgings: yea, moreover, of bonds and in p•…•…isonment.

THE Apostle goeth on in setting down other kindes of persecution.

And because that sundry persons endured sundry kindes of trials, he joyn∣eth this verb with the former, thus, and others. In Gre•…•…k the copulative, and, is a disjunctive, a 1.980 but: thus, set down, b 1.981 but others.

The second kinde of persecution here set down, was mocking: which because of the variety, and several kindes thereof, is set down in the plural number, c 1.982 mockings.

The Greek word is a compound, derived from a noun that signifieth d 1.983 a Childe: thence a e 1.984 verb, which signifieth to play as a Childe, 1 Cor. 10. 7. and from thence f 1.985 a compound, which signifieth, to mock, Mark. 15. 20. 31. hence is derived the word used in this place, which signifieth g 1.986 mocking; and an∣other noun of the same composition, which signifieth h 1.987 mocker, 2 Pet. 3. 3. Jude, vers. 18.

To the word here used, our English add this Epithite, cruel; which is not in the Greek, yet may it well be added to the mockings of the enemies of the Go∣spel, because they use to be with all the despite that may be.

This kinde of persecution, and the three others following, are thus brought in, they had trial of mockings, &c.

The word translated, i 1.988 trial, signifieth also experience. It is supposed to be derived from a verb that signifieth k 1.989 to p•…•…ss over.

From that noun is derived a verb, that signifieth to l 1.990 try▪ or to tempt.

The word translated, had, properly signifieth, m 1.991 received. They received those trials from their persecuting adversaries.

The word, received is used in a threefold respect.

• 1. In that they were not onely threatned with the kindes of persecutions, whereunto this phrase is annexed; but they did indeed fall upon them: they were afflicted with them, and so had experience of them.
• 2. In that persecutors thereby tried and assayed to draw them from their pro∣session.
• 3. In that their Faith was tried and proved thereby to be the and sound.

Of trials and temptations we shall speak more, on vers. 37.

The setting down of mockings amongst other kindes of persecutions, giveth apparent proof, that mocking is a plain persecution.

Hereof see more, Chap. 13. vers. 13. §. 135.

§. 252. Of scourging professors.

THE third kinde of persecution is thus set down, scourgings.

This word a 1.992 scourgings doth properly set out the meaning of the Greek word. For b 1.993 a verb that is of the same notation signifieth to scourge, Matth. 10. 17. and 20. 19.

The word of the Text is also applied to painfull and •…•…ormenting diseases, Mark. 3. 10.

This 〈◊〉〈◊〉 a •…•…ore tria•…•…l, very painfull, and hard to be endured; especially as Persecutors u•…•…ed to scourge Saints, with scourges of whip-cord, of wyer, and other like things, that fetched blood, and tare the flesh of those, who were scourged. In regard of this kind of punishment many a Saint may say, the Plowers plowed upon my back, and made long their furrows, Psal. 129. 3. Thus this kind of perse∣cution may be reckoned up under torments. This was always counted a base kind of punishment: Vassals, slaves, base, beastly persons were wont thus to be punished. Under the Law, if a man were so base as to lye with a bond-maid, he was to be scourged, Lev. 29. 20.

Hereby we see that professors for their Religion are punished in the basest and* 1.994 sorest manner that can be. So was Christ dealt withall, Matth. 27. 26, 29. So the Apostles, Act. 5. 40. and 16. 23. So sorely were Paul and Silas scourged, as the wounds, made by the scourges, were suppled and washed by the Jailer. In persecutions against Christians by the Heathens, many were scourged in open and publick places for the greater disgrace, and so cruelly, as they died thereof. The like hath been done by Antichristians.

No such malice and hatred is ordinarily found in any, as in persecutors against Professors of the Gospel. For there is nothing so contrary to error, Heresie or Ido∣latry, as Gods truth. One error is not so contrary to another, nor one kind of he∣resy, or Idolatry, as Divine Truth is unto them all. No marvel then, that the ha∣tred and malice of persecutors hath been so insatiable against professors of the Truth: whom they handle as slaves, yea, as beasts.

This teacheth us who are resolved to hold the truth, to be prepared against all kinds of trialls, whether of shame or pain. It is said of Christ, that he endured the Cross and despised the shame. Heb. 12. 2. Look unto him, and consider the cause rather than the kind of suffering. I•…•… skilleth not how enemies of Gods truth esteem us, and deal with us, so long as God, good Angells, and holy men ap∣prove us.

§. 253. Of using Professors as malefactors.

THE fourth kind of persecution of Professors was by bonds. The a 1.995 Greek* 1.996 word is here fitly translated bends. For it is derived from a b 1.997 verb that sig∣nifieth to bind. The bonds here meant are cords, and iron chaines, and setters, and manicles, where with they held men fast, and kept them from running away, or any other way espcaing. Of the many wayes of keeping men fast, and restrai∣ning them from liberty, See Chap. 13. v. 3. §. 25.

The fift kind of persecution is like unto this, which is said to be c 1.998 imprison∣ment.* 1.999 For men are cast into prison to be kept fast, that they should not flee a∣way. The d 1.1000 verbe that is of the same root signifieth to keep, and he that hath the charge of a prison, is called a e 1.1001 keeper: yea there is a f 1.1002 verb of the same notation which signifieth to cast into prison.

Because a prison is to hold men fast, prisons use to be as Castles, strong built, of stone, or other like materials: with strong dores, iron barrs, and grates; and Jaylors to look unto them.

Bonds and prisons are for murtherers, theeves, and other malefactors. Now* 1.1003 in that professors of the true Faith, had triall by bonds and imprisonment, it gi∣veth evidence, that Persecutors deal with Professors of the Truth, as with male∣factors. Hereof see more in the Whole Armor of God, Treat. 3. part 7. on Eph. 6. 20. §. 189.

• 1. This may be some comfort to such as are so handled in these our dayes. It is no worse with them, than it was with their Lord and Master in his dayes, and with other his faithfull Servants in their dayes. So persecuted they the Prophets, which were before you. Matth. 5. 12. and so the Apostles, and so other Saints age after age.
• 2. By way of allusion, professors of the Truth may learn to keep their souls free from the bonds of sin; then need they not much care for mens bonds: at least they shall then more comfortably lye bound with mens bonds: and if they have learn'd to make every place a Temple to worship God therein, even in prison

• they may worship God. The more they are restrained in their bodies, the more they may exercise their Souls in divine Meditations and contemplations.
• 3. Considering true Saints are subject to bonds and imprisonments, and there∣by kept from seeking needfull and seasonable succour, it is our duty to enquire after such, and to afford them all the succour we can. Hereof see more Chap. 13. 1. 3. §. 24, 26.

The manner of setting down the four kinds of persecution mentioned in this* 1.1004 〈◊〉〈◊〉 thus, had triall, giveth us to understand, that the persecutions of Professors were reall, they had experience of them, they had a sence and feeling of them, and in that respect had tryall. See §. 251.

If racking, if scourging, if bonds and imprisonments be reall persecutions, then were theirs reall.

Such was the malice of Persecutors, as they set themselves to make Professors to seel the weight of their malice.

This sheweth the necessity of true sound patience, yea, and of the perfect work thereof, that it be not only true and sound, but also large, extending it self to all manner of persecutions, yea, and constant holding out to the end. Hereof see more in the Whole Armor of God, on Eph. 6. 15. Treat. 2. part. 5. §. 14, 15, 16. &c.

§. 254. Of stoning Professors of the Truth.

Hebr. 11. 37.

They were stoned, they were sawn asunder, were tempted, were slain with the sword they wandred about in Sheep-skins, and Goates-skins, being destitute, affli∣cted, tormented.

THERE are in this verse other sorts of persecutions set down: three of them such as brought Professors to seal up their Faith with their blood. So as those were the sufferings of Martyrs.

a 1.1005 The first of these, and the sixth kind of persecution is thus expressed, they were stoned. The Greek verb here used is derived from a noun that signifieth, b 1.1006 a 〈◊〉〈◊〉, Joh. 8. 7. for they were wont to throw stones at men, and thereby slay them.

This kind of death was of old more in use than now, and more common among the Jewes than among other Nations.

It was a kind of death appointed by God himself, to be inflicted upon noto∣•…•…ious malefactors, Lev. 20. 2.

That this kind of death may be the better conceived, I will distinctly shew.

• 1. How men were stoned.
• 2. Why this kind of death was used.

For the first, the manner of stoning was this.

A malefactor being condemned, heapes of stones were prepared and brought* 1.1007 to the place of execution; where the malefactor was fast bound to a stake, and then all the people took up stones, and threw at him till he was dead. In setting cut this kind of death. It is said, the people shall stone them to death. Lev. 20. 2. Let all the congregation stone him. Lev. 24. 14. For exemplification hereof, read▪ Iosh. 7. 24, 25.

For the second, these Reasons may be given of this kind of death.

• 1. That all the people might testifie their zeal and indignation against the* 1.1008 crime so punished. For in throwing stones against a malefactor, they strived who should be the forwardest.
• 2. That the blame of condemning the malefactor, might not lye wholy upon the Judge. For all the people executing the sentence of the Judge, thereby gave approbation of it.
• 3. That there might be a more thorow exp•…•…ation of the land from that crime, for which the malefactor was stoned. As many mens conspiracy in sin, and ma∣king themselves accessary thereto, doth defile a land the more: so the zeal of

• many in punishing a publick sin, doth more clense the land, Iosh. 7. 26.

This kind of death inflicted by persecutors or Professors of the truth, giveth evidence of two points.

• 1. That they accounted professors of the truth, as notorious malefactors: or at least, that they would have the people so to account them. Hereof see §. 253.
• 2. That many were brought to have their hands in the death of Martyrs. For stoning was by the hands of many. The people were almost ready to stone Moses, Exod. 17. 4. Nay, they did stone Zachariah, 2 Chro. 24. 21.

The multitude cryed to Pilate, and said of Jesus, Let him be crucified, Matth. 27. 22. It was the multitude that stoned Stephen. Act. 7. 57, 58. So the people stoned Paul. Act. 14. 19. And the multitude of them at another time were ready to have torn him in pieces; Act. 21. 30, &c.

Experience of all ages have given too wofull proof hereof.

• 1. The greater sort of people remain in their natural condition, and cannot endure the light of truth, which discovereth their darkness.
• 2. They are of a foolish disposition, ready to sway with the times, and to do as their guides do: though with them they run blind-fold to their destruction. As silly sheep will follow one another, though it be into the water, where they may be all drowned: so the common people will follow one another even to hell.

• 1. Learne hereby to take heed of judging persons or matters according to the Judgment, and censure of that multitude. This is a caveat, which God in his Law doth give, Exod. 23. 2. A multitude is prone to run down-hill, as all evill is.
• 2. This may be a good Item to pray for good guides, in Church and Common∣wealth, that thereby the common people may be brought into the right way.

Where guides are Idolaters, or otherwise corrupt, a pretence may be of taking away the life of Gods Saints by way of Justice, though it be most unjustly, as in the case of Zachariah, and others before mentioned. And likewise in the case of Naboth. 1 King. 21. 12, 13.

Or otherwise heady people may tumultuously rise against Gods servants, as in Davids case, 1 Sam. 30. 6. And in Christs case, Iohn 8. 59. & 10. 31.

§. 255. Of sawing Professors asunder.

A Seventh kind of persecution setteth out a second sort of death in this word, a 1.1009 they were sawn asunder. The Greek word may seem to be derived from a noun that signifieth a b 1.1010 saw. The word here is properly translated according to the usual succession thereof.

Some Authors do also use it more generally for any cutting or pulling asunder: as in the story of Susanna, where it is said the Angell waiteth with his sword, to cut thee in two, (v. 59.) this word is used in the Greek. It is also used about cutting off the tongue, and utmost parts of the eldest Sons body. 2 〈◊〉〈◊〉. 4. 7.

We do not read in sacred Scriptures, of any that were sawn asunder. But the* 1.1011 Jewes among other their traditions have this, that the Prophet Isaiah was sawn asunder with a wooden saw, in the time of King Manasseh. Epiphanius in set∣ting out Isaiah's life noteth as much, so doth Hierom in the last close of the fif∣teenth Book of his Comment on Isaiah 57.

Whether that be true of Isaiah or no, most sure it is that some have after such a manner been Martyred, either by sawing them asunder, or by pulling the mem∣bers of their body asunder. This testimony of the Apostle is sufficient to assure us* 1.1012 of the truth thereof, and it giveth an instance of the cruelty of Persecutors, which sheweth it self, even in the death of Martyrs. They think it not enough to tor∣ment them before hand, for trialls sake, to see if they can make them yield: no•…•… after that to take away their lives: but to take them away with bitter and gri•…•…∣vous torment: as sawing asunder, especially with a wooden saw. Thus Antio∣chus, after he had cut out the tongues, flead off the skinns, pull'd asunder many parts of the body of the seven Brethren, fried them in panns to death. The R•…•…∣man Persecutors dealt as cruelly with the Martyr St. Laurence, after they had

scourged him, and plucked off a great deal of his flesh with red hot pinchers, they broyl'd him to death on a gridiron. They rosted others to death on spits. They boil'd others to death in scalding lead. They brake the bones of others, and let them lie on engines till they died: other like cruell kinds of death they put others unto.

The ordinary kind of means whereby Papists put Martyrs to death is burning with fire, which is a cruell kind of death: especially as they used it: for some Martyrs were houres together burning in the fire, and some had limb after limb dryed up with the fire, before their breath was taken away. Some had barrells of pitch over their head set on fire, to drop down and scald them on their head and other parts. Some were hanged upon a Gibbet, with a pulley thereon, and a burning fire under them, into which they were let down till the lower part of their feet were burnt off: then drawn up, and let down again till other parts were consumed, and thus kept long under torment. Time will not suffer to set down all their kinds of cruelty. See §. 245.

The ground of all was their extreme hatred of truth: and malice against main∣tainers thereof: which made them cast out all bowells of pity: yea, it made them take a divelish delight in cruelty. Herein lieth a difference betwixt cruelty that tends to death, and that which is in death. The former may be to make men yield, but this is on malice, and a meer divelish disposition.

• 1. This giveth instance of the depth of mans corruption, which makes him as a Devill incarnate, worse than the most savage beasts. Some Tyrants have so far exceeded in cruelty, as they have hired men to invent instruments for cruell kinds of death. Phalar is among the Heathen is famous, or rather infamous for this. Perillus at his motion made a Bull of Brass, hollow within, which with fire might be heated red hot, and men put thereinto, their crying out for that torture seemed to be as the lowing of a Bull, and thereupon no pity taken of them. Other like things are noted of Dionysius, Rouser is and other tyrants.
• 2. These tortures do give demonstration of the unconceivable supportance and comfort of the Divine Spirit, whereby Martyrs have been enabled with patience to endure what cruelties could be inflicted on them: and in the midd'st of tor∣ments meekly and sweetly to commend their Spirits into Gods hand, to the worlds astonishment.
• 3. How should this stir us up patiently to bear smaller trialls? Yea, not to be affrighted or discouraged with any thing that man can do: but to rest upon this, that that God, who hath enabled his servants in former times, to endure such ex∣quisite tortures unto death, will enable us to endure what he shall bring us unto. Pertinent to this purpose is the advise of Christ, Luke 14. 4, 5.

§. 256. Of the danger of Temptation on the right hand.

BEtwixt the second, and third kind of death, This is inserted, a 1.1013 were temp∣ted, which is the eighth kind of persecution.

Great question is made concerning this word, tempted: and concerning the Apostles inserting it in this place.

Some conceive that it was not here inserted by the Apostle, but put in the mar∣gent by some that would give a sum of all the trialls, here mentioned, and that afterwards it was by others, put into the text. But thus it would imply a mix∣ture of human inventions with sacred Scripture, which is not to be admitted.

Others conceive, the Greek word was mistaken thorough the mistake of a b 1.1014 let∣ter, Instead whereof a c 1.1015 vowell is here used. For the Greek word with the single letter signifieth d 1.1016 to be burnt. In sense this might well stand, and thus there would be four distinct kinds of death set down, 1. Stoned. 2. Sawen asunder. 3. Burnt. 4. Slain with the Sword. Many of our later expositors yield to this. But seeing all the Greek copies agree in the former, which is, were tempted, I suppose it is not safe to open such a Gap to Atheists, and Papists about the im∣perfection of the original.

To take it therefore as it is in the text (were tempted) it may be inserted as a

reason, why they were put to such cruell deaths, even because, being tempted, they remained resolute, and would not yield to their persecutors.

Thus in the next verse, he inserts these words (of whom the world was not wor∣thy) as the reason why Saints wandred up and down so as they did.

In this sense it is agreable to this phrase in the former verse, They had trialls of mockings, &c.

Or else it may be taken for long, and grievous oppressions: either by enemies in a strange Land: or by cruell Governours in their own Countrey: which by their long continuance proved great trialls, and temptations: even worse than death: And therefore here set among the kinds of death.

Yea, further it may be taken for temptations on the right hand (as we speak) as riches, honours, promotions, immunities, pleasures, and other such like fair baites: and are here reckoned amongst the kinds of cruell death, because this kind of temptation was as dangerous, as the cruellest death, if not more. For instance take David, who all the while he was persecuted by Saul, and while he had ene∣mies in his Kingdom, remained faithfull and constant with his God: but peace and prosperity stole away his heart to satisfie his lust, and to follow the same, to the taking away of the life of Uriah, 2 Sam. 11. 2. &c. Demas was an old dis∣ciple, and had long in the time of fiery persecutions held the true Faith: yet at length the world made him revolt, 2 Tim. 4. 10. It is said of Antiochu•…•…, that by peace he should destroy many, Dan. 8. 25. Though for many yeares after Christ was ascended, the Church was under fiery persecutions; yet then were the purest times thereof: and in that respect Sathan is said to be bound, Rev. 20. 2. But when thorough Constantines & other Emperors large donations to the Church, they enjoyed peace, obtained much wealth, and attained to high honors; they proved in time to be Antichristian. In this respect Sathan is said to be loosed, Rev. 20. 3. Experience of all ages giveth further proof hereof. In the latter end of Queen Maryes days, there were sundry Professors, who for the truth they held, had patiently and couragiously endured long and hard imprisonment, and other trialls for the Truths sake, and had remained so constant therein, as they were condemned to death, and ready to be burned, but by the sudden death of Queen Mary, were as brands pulled out of the fire, and set at libertie: Of these many in the halcyon days of Queen Elizabeth, being preferred to high places, and having obtained much wealth, denied the power of Godlines, and made shiprack of Faith, and a good conscience.

There are two especiall grounds hereof,

• 1. The deceitfullnes of these temptations.
• 2. The foolishnes of mans heart.

• 1. This epithite, deceitfulnes, is in general added to sin; comprising under sin all temptations that lead thereto, Heb. 3. 13. In particular it is attributed to riches, Matth. 13. 22. And to pleasing lusts, Eph. 4. 22. Of the respects wherein sin is deceifull, See Chap. 3. v. 13. §. 148.
• 2. The foolishnes of mans mind herein appeareth, that it so doteth on these temptations, as it is intoxicated therewith, and prefers them before all other things.

Voluptuous persons are lovers of pleasures more than lovers of God. 2 Tim. 3. 4.

Covetous persons are Idolaters, Ephes. 5. 5. They make their wealth their God.

Ambitious persons advance themselves above all that is called God, 2 Thess. 2. 4.

Baits are not more dangerous to the silly fish, fowl, and beasts, than these temp∣tations to men. They are like a sweet poyson, the venome whereof is not discer∣ned till it hath soaked out the vital vigor in man, and become incurable.

• 1. This informes us in the vigor of Faith, that enables a man to stand a∣gainst these temptations, as hath been exemplified in Moses, v. 24, 25, 26.
• 2. This giveth proof of the subtiltie of Persecutors, who can so far fawn on them they hate, as to offer all pleasing things unto them. We have heard how

• persecutors could offer freedom to professors, if they would yield, §. 247. They shew themselves herein to be guided by the spirit of the old wily Ser∣•…•…ent, who hath his wiles, Eph. 6. 11. Thus he tempted Christ, reserving this kinde of temptation to the last place, which Christ resisted with greatest in∣•…•…ignation, Matth. 4. 8, 9, 10.
• 3. This instructeth us in the need, use, and benefit of crosses. They are espe∣•…•… means to keep us from those temptations, which are so dangerous. We have cause in this respect to bear crosses the more patiently, because they are means to wean us from this vvorld.
• ...

  4. This teacheth us to moderate our desire of the things of this world, in 〈◊〉〈◊〉 they are temptations so dangerous. They that will be rich, fall into tempta∣•…•…, and a snare, and into many foolish and hurtfull lusts, which drown men in de∣•…•… and perdition, 1 Tim. 6. 9.

  We ought therefore to be so •…•…ar from an immoderate desire of riches, as if 〈◊〉〈◊〉 increase, not to set our hearts upon them, Psal. 62. 10.

• 5. This is enough to keep us from envying those that have this world at will, they deserve more pity for they are subject to dangerous temptations.
• 6. This also is enough to comfort such, which want the preferments and pro∣•…•… and pleasures, which others have. What want they? Nothing but dan∣gerous temptations, snares, and such things, as may make them for ever mi∣serable.

§. 257. Of persecutors seeking the bloud of professors.

THE ninth kinde of persecution, and last of the three, which was to death is* 1.1017 thus set down, were slain with the sword, or word for word, they died in the •…•…aughter of the sword.

The sword hath in all ages been an usual instrument to put men to death there∣with, and that by beheading them, or thrusting them through, or otherwise ta∣king away their life. Much cruelty hath been shewed upon Saints by the sword.

I suppose that this kinde of death is in the last place noted, to intimate the 〈◊〉〈◊〉 of martyrs that by their bloud have sealed up Gods truth. The Apostles phrase induceth me to suppose so much. The slaughter of the sword implieth a great slaughter.

In this respect b 1.1018 a mouth is attributed to the sword, and the sword is said to c 1.1019 eat, or devour, and the same word which s•…•…gnifieth d 1.1020 destruction, is put for a sword, because thereby many are destroyed, see §. 232.

So many Prophets and Professors were slain with t•…•…e sword in Ahabs time, as Elijah thought none to be left but himself, 1 King. 19. 10.

That which is here said of slain, or e 1.1021 slaughter, sheweth, that Professors may be brought to Seal their profession by their bloud. The first Professor that ever was, was brought hereunto, namely Abel, Gen. 4. 8. so was Zechariah, 2 Chr. 24. 21. I have the rather named these two in particular, because Christ hath made especial mention of them: Yet so, as he implies many more betwixt them, under this phrase, all the righteous bloud shed upon the earth from the bloud of Abel, unto the bloud of Zecharias, Matth. 23. •…•…5.

• 1. This ariseth from an immortal hatred of the truth, and an unsatiable thirst of the bloud of Professors thereof, in persecutors.
• 2. From a secret fear that persecutors have of Professors, thinking they can never be secure till they be sure of the death of Professors.

Her•…•…by we see a necessity of preparing against the utmost that persecutors can do; 〈◊〉〈◊〉 〈◊〉〈◊〉 to kill, Luke 12. 4. This caution is hinted in this phrase, ye have not yet 〈◊〉〈◊〉 unto bloud, Hebr. 12. 4. What advantage is it to have much re∣sisted 〈◊〉〈◊〉, if we yield before we die.

§. 258. Of the multitudes which persecutors destroyed.

THE instrument, whereby the forementioned slaughter is made, is here set down to be the sword; which gives an hint, that a few Martyrs satisfied not persecutors: for slaying with the sword implieth the slaughter of many. Wit∣nesse, Ahabs persecution, which was so great as Elijah thought, he had slun all that professed the name of God, 1 King. 19. 10. Nimrod in this respect is said to be a mighty hunter, Genes. 10. 9. It is said of Manassah that he shed 〈◊〉〈◊〉 bloud very much, till he had filled Jerusalem from one end to another, 2 King. 2•…•…. 16. a 1.1022 An antient Father said, that there was no day in the year, except the first of January, wherein more than five thousand were not martyred. Papists have ex∣ceeded Pagans herein, witnesse their many cruel massacres in France, and other p•…•…aces. Witnesse their burning, and otherwise destroying houses full, bar•…•…s full, Churches full, Towns full, Cities full, and Countries full of Professors of the truth.

Their malice and thirst after the bloud of Professors of the saith is unsa•…•…ia∣ble. The holy Ghost saith of the whore of Babylon, that she was drunk with the bloud of Saints, Rev. 17. 6. It is said of Nero, that he wished all the necks of the inhabitants of Rome, to be as one, that he might cut them all off at one blow.

• 1. This admonisheth those who live amongst such persecutors, and see their brethren martyred before them, to be the rather induced to prepare themselves for the like: not thinking that persecutors will spare them, because they have exercised their cruelty on many others. We may as well think that a Wolf will give over worrying sheep, because he hath worried many. The Wolv•…•…sh nature remaining in him, he will take all opportunity of devouring more. Common∣ly Wolves are made the more eager in seeking after others, by sucking out the bloud of some, so is it with persecutors.
• 2. This teacheth us to be the more earnest with God, in calling upon him to restrain the cruelty, and unsatiable thirst of persecutors, and to keep the re∣mainder of his Flock from their clutches: and thereby to shew himself the po∣tent, prudent, and provident pastor of his sheep. A good shepheard knowing the ravenous disposition of a Wolf, when he observeth that the Wolf hath wearied some sheep, will with more vigilancy keep the other. But there is no such shep∣heard as God: onely he exspects that we should take all occasions 〈◊〉〈◊〉 seeking help of him, Psal. 79. 1, 2. &c. Ioel. 2. 17.

§. 259. Of flying in time of persecution.

THE third kinde of sufferings here set down, are such as befell Confessors.

Confessors were such as professed the truth, and stood constantly to it; but* 1.1023 having a •…•…air way made by the Divine providence for escaping death, made use thereof: yet shrunk no whit at all from their holy profession.

All their sufferings may be comprised under this word, wandred about: but aggravated by many circumstances, which we shall note in order.

This phrase, a 1.1024 they wandred about, is the interpretation of one Greek com∣pound word. The b 1.1025 simple verb signifieth to come, or go.

The preposition, c 1.1026 about. It is very well according to the meaning of the word, d 1.1027 wandred about. They could not with safety abide in their own house, or home, and thereupon went into other places, and not knowing where to abide securely, they wandred up and down, as those that fled from persecution to save their lives: Hereupon a question is raised, whether a professor of the truth may fly from persecution.

Answ. Yes, he may. The Prophets have so done, 1 King. 19. 3. 〈◊〉〈◊〉 18. 13.* 1.1028 Yea, God is said to hide his servants from persecutors, Ier. 36. 19•…•…▪ 6. Many Christians fled from Ierusalem by reason of the persecution there, Act. 8. 1. Paul also fled from persecution, Act. 9. 25. yea, an Angel was sent to free 〈◊〉〈◊〉

out of prison, Act. 12. 7. Christ conveyed himself from persecutors, Luke 4. 30. Joh. 4. 3. and 8. 59. Yea, Christ adviseth his Disciples so to do, Matth. 10. 23.

Times may alter, and more good may afterwards be done.

The Valiantest Captain that is may see a fit occasion of leaving the Field. That which the Apostle said of his continuing to live, may be fitly applied to this case: To abide in the flesh is more needfull for you, Phil. 1. 24.

Obj. Christ pronounceth them blessed that are persecuted, Matth. 5. 10. &c. And Martyrdom procureth a Crown.

Answ. These are grounds to move Christians to stand stoutly to their cause, when they are called, though it be by suffering death, the case so standing, as they must die, or deny the truth.

But as there is a season for all things, (Eccles. 3. 1.) There is a time to fly, and a time to die. Christ, who oft avoided the danger of persecution, in the season of suffering, would not be disswaded from it, (Matth. 16. 23. Luke 9. 51.) But offered himself thereunto, Joh. 18. 4.

That we may the better apply this, we must duely way, and well distinguish* 1.1029 these circumstances following.

• 1. The persons. Private persons have more liberty than they, who have a charge. These latter must stand to the utmost, even for their charge sake. This Christ exemplifieth in a good shepheard, Joh. 10. 11.
• 2. The kinde of persecution. There may be a personal persecution against one particular person. In this case Paul escaped from those that went about to 〈◊〉〈◊〉 him, Act. 9. 29, 30. There are also publick persecutions: In which profes∣sors by standing maintain the cause that is persecuted.
• 3. The condition of persecutors. If sheep prove Wolves & people that are un∣der good Governors, or Ministers prove persecutors of them, such shepheards, Governours, or Ministers by flying do no wrong to their flock and people, but good to themselves. Thus the Jews, even the common sort, proved persecutors of Christ, therefore he oft avoided their persecution.
• 4. The time. Before a professor be taken, his hour of suffering is not come. In that case he may prudently avoid: but being apprehended, as a prof•…•…ssor, he must then stand to it, for that event sheweth that then is his hour, Luke 22. 53.
• 5. The means of escaping. They must be lawfull: such as by the Divine pro∣vidence are afforded. If we use not such means, we may seem to neglect Gods providence: But to use unlawfull means, as breaking Bars of the Prison win∣dow, foreing open of the doors, bribing the keepers, or any other like indirect means, is to make our selves trespassers of the Law, and male•…•…actors. Thus the cause, for which we are first apprehended, is lost, and such suffer as evil doers, which is expresly forbidden, 1 Pet. 4. 15.

Considering that there are cases wherein Professors may avoid persecution, and cases wherein they must stand to it,

• 1. Professors are to pray for wisedom, and also for a good conscience. Both are joyned together by Christ. Matth. 10. 16. By wisedom they may be kept from giving advantage to the adversaries of the Gospel. By a good Conscience, they will be kept from giving offence to their brethren. They must be sure that the mark, at which they aim, be good, whether they stand, or fly. The marke in generall must be Gods glory, and the Churches good; for these two are inseparably linked.
• 2. Charity is to be used in judging Professors, whether they fly, or dy. As 〈◊〉〈◊〉 are not to be condemned for rashnes: So, nor Confessors for timorous∣•…•…. Prophets, Apostles, yea, and Christ himself saw a time when to escape dan∣ger, and when to stand to the uttermost danger.

This Land hath a great benefit, both by the courage of Martyrs, in Queen M•…•…∣ries time, and also of Confessors, that fled beyond the Seas in her dayes.

§. 260. Of Confessors wandrings.

THIS word, wander about is taken, both in a good, and bad sence, In a bad sence for a Sin, or a Judgment.

For a Sin, either in such as do wander, or in such as cause others to wander.

• 1. In such as wander, it is a sin, when men wander up and down from the* 1.1030 charge or place where they should abide, or wherein they should be firm, and con∣stant. This the Apostle taxeth under this phrase, Wandring about from house to house, 1 Tim. 5. 13. In this respect the common course of beggars is questionles sinfull; but most sinfull is their course, who wander up and down to beguile such, as know them not as Juglers, Sorcerers, and such as are called Exorcists. The word here used, is applyed unto them and translated a 1.1031 vagabonds, or wande∣rers. Act. 19. 13. Like to these are Iesuits, Friars, Priests, and other Popish vagrants, who wander up and down, to insnare mens souls, and to make them twofold more the children of hell, than themselves are. Matth. 23. 15. They are like those whom the Apostle describes. 2 Tim. 3. 6.
• ...

  2. Wandring is a sin in such as cause men to wander unjustly thorough Ty∣ranny, oppression, or persecution.

  Of these, the Lord thus saith, I will send unto him wanderers, that shall cause him to wander. Jere. 48. 12. Lam. 4. 16. Such therefore are accursed. Deut. 27. 18. Ezek. 34. 6.

• 3. Wandering may be counted a sin in superfluous Gentlemen: who upon mee•…•… curiosity travell from place to place, and that many times to Idolatrous Coun∣treyes where they are seduced to Idolatry.

Wandring, is taken for a judgment, when it is inflicted as a punishment for sin.* 1.1032 Thus the Israelites wand•…•…ing forty years in the Wilderness, was a judgment. Numb. 32. 13. Psal. 107. 40. It is threatned as a Judgment. Psal. 59. •…•…5.

Wandring is taken in the better part, when men in Gods cause, for maintaining* 1.1033 his truth, keeping a good conscience, or for avoiding Idolatry, or any other evill, are forced to wander. Thus Abraham wandred. Gen. 20. 13. And sundry Levites, and others in Ieroboams time. 2 Chron. 11. 13. &c. In this sense is it here taken: So as Believers may be wanderers: for this wandring is here brought* 1.1034 in as an effect of Saints Faith: Besides the instances before noted, this i•…•… exem∣plified in Elijah. 1 King. 19. 3. Yea, and in David, Psal. 56. 8.

The grounds hereof are these,

• ...

  1. The envy, and hatred of the world against them, which will not suffer them to sit safely, and securely on their own nests. The men of this world are to Believers, as Fowlers to fowles, and Hunters to beasts. So was Saul to Da∣vid. 1 Sam. 24. 11, 14. and 26. 20.

  Hereunto doth the Prophet allude. Ierem. 16. 16. Micah. 7. 2. Lament. 4. 18.

• 2. Saints high esteem of the truth of God, and of the peace, and quiet of their own conscience, which they prefer before house and home, kindred and Coun∣trey. They had rather wander with a quiet conscience, holding the Truth, than sit at ease in their own house under their own Vines, and Fig-trees with a tortu∣ring conscience upon denying the Truth.
• 3. Gods wise providence, who opens a way for them to escape death: yet so as their Faith is proved to be sound, by this kind of tryall, which is a great one: and in the consequence thereof may prove worse than a present death. Yea, fur∣ther God hereby keepeth the light of his Truth from being put out: and causeth it to shine up and down in more places. Act. 8. 1, 5.

This being the condition whereunto Believers may be brought; they who have setled places of abode, ought to succour such wanderers. See Chap. 13. v. 2, §. 12. &c.

This may be a motive to such as are put to this triall, patiently to passit through. It is no other condition than what the best Saints have been brought unto. An Apostle useth this argument to bear all manner of crosses, because no temptation

taketh them, but such as is common to man. 1 Cor. 10. 13.

This then must needs be a strong motive to endure this tryall, because it is no other, than what is common to all Saints.

That we may the better observe this, take notice of these rules,

• 1. Be well instructed in the nature of this world and vanity of all things un∣der Heaven. How nothing is certain, and sure. The fashion of this world passeth away. 1 Cor. 7. 31. Why then should men seek a certain abiding, in so uncer∣tain a place.
• 2. Get assurance of that house; City, and Country which is to come. Assu∣rance thereof will make us more content to be without house, City, and Country here in this world. See v. 10. §. 17. & v. 13. 68. and Chap. 13. v. 14. §. 138, 139.
• 3. In thy best security, and most settled estate be a Pilgrim in thy mind, and disposition, as Abraham, and other Patriarks were. See v. 13.

Herewith the Apostle supports Christians. 1 Cor. 10. 13.

§. 261. Of wandring in Sheep-skins, and Goate-skins.

THE first branch of the aggravation of Confessors wandring, is by the kind of apparell which they wore: here said to be Sheep-skins, and Goate-skins. The noun translated a 1.1035 Skins, derived form a verb that signifieth b 1.1036 to flea. For skins are flead off from beasts or other creatures. An adjective derived from the same verbe is translated c 1.1037 lethern (Matth. 3. 4.)

The two Epithetes joyned with skinns, thus, * 1.1038 Sheeps-skin•…•…s, e 1.1039 Goats∣skinns, shew what kind of skinns they were. For the former is derived from a word that signifieth a Sheep, and the latter from another word that signifieth a Goate.

We call apparell made of such skinns, lethern,

Some apply this coarse apparell made of the wool of Sheep and haires of Goats, which many Prophets and others, did voluntarily weare: and that on these grounds,

• 1. To shew their contempt of the worlds vanity.
• 2. To manifest their own content in the meanest things.
• 3. To declare their compassion, sorrow and mourning for the in•…•…quity of the times wherein they lived.
• 4. To be distinguished thereby, and known from others. To these purposes, it is said of Elijah, that he was an hairy-man, and girded with a girdle of Lea∣ther, 2 King. 1. 8. So of Iohn Baptish, Matth. 3. 4. So much is implied of Isaiah, Isa. 20. 2, &c. In imitation of true Prophets, false Prophets so attired themselves, Zacch. 13. 4. To this may be applyed, that which is spoken of Sheeps clothes, Matth. 7. 15.

Others apply this to wearing of Sack-cloath. Psal. 69. 11. Joel. 1. 13. This of old in common judgements was much practised.

Though the Apostles phrase may be applied to such kind of habits: yet his maine scope is not so much to set out the attire, which sundry Saints of old, on speciall occasions did wear, and that voluntarily upon their own choice: but what thorough the violence of persecution they were forced unto, because they could get no better. This therefore maketh nothing for Papists superstition in wearing shirts of hair, Gray-freeze or other like course raiments.

The Apostle here meaneth such meane apparell, as we call (somewhat answe∣rable to these phrases) lethern pilches, or skinns of beasts cast over their back, and knit about their loynes: So as they might be naked on many parts and bare∣foot.

Thus this implieth that Saints may be brought to wear the meanest apparell:* 1.1040 even to cloath themselves with Sheeps-skinns and Goats-skinns. This phrase, They caused the naked to lodge without cloathing, &c. Job. 24. 7. may somewhat 〈◊〉〈◊〉 thereunto. The opposition made betwixt Dives and Lazarus, that Dives was cloathed in purple, and fine linnen, but Lazarus as a beggar (Luk. 16. 20,

21.) may intend as much. So also, that which the Apostle speaketh of cold and nakedness. 2 Cor. 11. 27.

This giveth proof of the extent of the vigour of faith, whereby men are ena∣bled, as patiently to bear reproaches, torments, and such other afflictions: so also want of apparell and such things as are needfull for health: and to put on any thing that may hide their nakedness, be it never so coarse.

2. This sheweth the vanity of over-brave and costly apparell. For if Gods* 1.1041 dear ones, and Worthies in the world, were so meanly attired, as with Sheep∣skinns, and Goat-skinns, surely true glory and honour consisteth not in vain apparell. What the Apostle saith of meat and drink, may fitly be applied to apparell, The Kingdom of God is not therein. Rom. 14. 17.

Take heed therefore of setting your hearts too much on outward deckings of the body: you may be brought to such times and cases, as for keeping faith and a good conscience such bravery be abandoned. He, whose heart is set upon appa∣rell, will hardly be brought to wander in Sheep-skinns and Goat-skinns to keep a good conscience. The young man that set his heart on wealth, left Christ ra∣ther than he would let go his wealth. Matth. 19. 21.

This Caveat is now the more seasonable and usefull, by reason of that dotage, which possesseth most men and women about apparell: which yet is one of the basest dotages that can be. For it is not in any thing that is in themselves, or done by themselves: not in gifts of mind, not in parts of body, but in Weavers, Tay∣lours, Sempsters, and other like curiosities. This is such a bewitching dotage, as makes many spend their estate thereupon, and puffs them up far above that which is meet, Preachers have just cause to take all occasions of beating down the pride of men and women herein.

§. 262. Of the extreme want whereunto Confessors may be brought.

THE second branch of the aggravation of Confessors wandrings, is in this phrase, a 1.1042 being destitute.

Of the notation and derivation of the Greek word, See Chap. 4. v. 1. §. 11. Here it implyeth a want of succour.

When one wanteth this or that particular, then that particular useth to be joyned with this word: as where it is said, b 1.1043 they wanted wine, John 2. 3. But when it is put alone, it implyeth a general want of all necessaries; as where it is said of the Prodigal, he began to be in want, Luk. 15. 14. In this general sense it is here taken. Thus it is opposed to a verb that signifieth, to abound, as where it is said, c 1.1044 to abound, and to suffer need, Phil. 4. 12.

Here it implieth, that the intended confessors were left succourless, they had no good apparel, as was noted in the former §. nor had they sufficient food, nor o∣ther necessaries, nor yet did any pity them so far, as to supply their wants.

Thus we see, that Saints may be brought to extreme exigencies. So was David, 1 Sam. 21. 3. And Elijah, 1 King. 17. 6, had not a Raven brought him provi∣sion, he might have starved. And so again, had not an Angel provided for him, 1 King. 19. 7, 8. So Lazarus, Luk. 16. 21. and many others in all ages.

• 1. God suffers this, that his Children might be the rather moved to look up unto him, and wholy and onely to depend upon him. External means are many times an occasion of drawing the hearts, even of Saints, from God, Psal. 30. 6. The wiseman saith, that the rich mans wealth is his strong Citie, Prov. 10, 15.
• 2. God suffers this, that his succouring of them, might be the more manife∣fested and magnified. See more hereof in the Saints Sacrifice, on Psal. 116. 6. §. 41. And of uses that may be made hereof. See the Saints Sacrifice on Psal. 116. 3. §. 16.

§. 263. Of the great perplexities whereunto Confessors may be brought.

THE third branch whereby the wandrings of Confessors is set forth, is in this word, a 1.1045 afflicted. Of the emphasis of the word. See Chap. 10. v. 33. §. 125. A noun commonly translated, b 1.1046 affliction, is thence derived.

The verb is applyed to the pressing of grapes in a press, and to the pressing of people in a throng, and translated c 1.1047 Throng Mark 3. 9. It is oft metaphorical∣ly taken, to set forth some mens oppressing of others by violent injuries. It is applyed both to outward oppressions, and afflictions of the body, and also to in∣ward perplexities, and troubles of the mind. 2 Cor. 1. 6. and 7. 5.

To join them both together, this sheweth, that Saints by persecutors oppres∣sion* 1.1048 may be brought to great perplexities; even to such as afflict them within, and without; In mind, and in body. 2 Cor. 7. 5. Such were Elijah's pressures, as he wished to dy. 1 King. 19. 4. The many Complaints which David made, through Sauls persecuting him, give evident proof hereof. Psal. 18. 3, 4, 5. and 56. 1, 2. &c. But the greatest pressures of all were Christs. Iohn 12. 27. See more hereof in the Saints Sacrifice, on Psal. 116. 7. §. 44.

Quest. How can perplexities of mind stand with Faith.* 1.1049

Answ. Distinguish betwixt flesh, and Spirit, which are together in Saints, and that doubt may easily be reconciled. Faith is a fruit of the Spirit. Perplexity of mind is a fruit of the flesh. Therefore as the flesh, and Spirit are in the same subject together, So the fruits of the one, and the other may manifest themselves in the same persons.

Though these two may be together in the same person, yet Believers must la∣bour* 1.1050 to subdue all the fruits of the flesh, and in particular concerning this, they must take heed that outward crosses do not too much afflict there Spirits. For this end these rules are to be observed.

• 1. Know that God hath an hand in all thy troubles. Psal. 39. 9. 2 Sam. 16. 11, 12.
• 2. Get assurance of Gods favour to thee, Psal. 23. 1. Hebr. 13. 6. 2. Pet. 1. 10.
• 3. Acquaint thy self with Gods promises. Isa. 43. 2. Hebr. 13. 5.
• 4. Be instructed in the divine properties.
• 5. Call to mind Gods former works, and these both to others. Psal. 22. 4. and also to thy self. Gen. 32. 10.
• 6. Possess thy soul with patience. Luk. 21. 9.
• 7. Stir up thy soul, with wise expostulations. Psal. 43. 5. See the Saints Sa∣crifice on Psal. 11. 7. §. 48.

§. 264. Of evill entreating Confessors.

A Fourth aggravation of the wandring of Confessors, is in the last word of this verse, which we thus translate, a 1.1051 tormented. It is a compound, of a noun that signifieth b 1.1052 evill, and a verb that in the active signifieth to have, and in the passive to be handled. According to the notation of it, it signifieth be ill handled, or evilly dealt withall. See more of it on Chap. 13. v. 3. §. 28. The signification which our Translators give of it, thus, tormented, is an effect of the intent of the word. For they that are ill intreated, or ill handled, are oft tormen∣ted. In this sence it may intend such points as were noted on this word, tortu∣red, v. 35. §. 245.

We will here handle this word in the proper signification thereof, and shew,* 1.1053 that Saints in their wandring find ill usage. So soon as Israel came into the Wil∣derness, the Amalakites set upon them. Deut. 25. 17, 18. 1 Sam. 15. 2. Edom in the day of Israels affliction ill entreated them. Obad. v. 13, 14. Amos 1. 11. Ieremy much complaineth hereof. Lam. 2. 16. The Apostles, wheresoever they came, were very ill entreated.

There is but one naked, single simple truth: but impiety, iniquity, falshood, error,* 1.1054 here•…•…y, idolatry and all infidelity, are Hydraes of innumerable heads. That one truth is light: All the forenamed Hydraes, and other like unto them, are darkness of several kinds: to all which light is contrary. Therefore all that are of any kind of darkness do mortally hate and abominate, both the light it self and all that hold it out: which Confessors of the Truth doe wheresoever they goe. Now there being in every place some kind of darkness or other, how can it be, but that Confessors should be every where ill entreated.

Besides, Sathan is the God of this world, and his dominion extendeth to eve∣ry* 1.1055 part thereof. He hath every where subjects that are guided by his spirit. But in Confessors there is the Spirit of Christ, which the spirit of Sathan hath from the beginning resisted. Gen. 3. 15. How then can such look for any other than ill handling, wheresoever they are.

• 1. This should teach Confessors, not to be over forward in removing from place to place, upon surmise, that they may in this or that place be quiet from troubles. I will not deny, but that in some places they may be more free than in others: but to be wholly free, they cannot be in any place of this world.
• 2. This instructeth them, that are forced to wander, in sundry duties.* 1.1056
  • 1. To prepare themselves for evill entreatings, whithersoever they come.
  • 2. Not to think it strange, when they meet with them.
  • 3. To beare them patiently.
  • 4. To get assurance of God's favour.
• 3. This should stir up those, that professing the true Faith, meet with Confes∣sors* 1.1057 that wander, to shew them all the courtesy they can, and thereby declare, that the Spirit of God, is as powerfull in them to shew kindness to others that have the same Spirit, as the spirit of Sathan can be to do any mischief unto them.

Of entertaining strangers. See Chap. 13. v. 2. §. 15, &c. See also Chap. 13. ver. 3. §. 28.

§. 265. Of the worlds unworthiness of Saints.

Hebr. 11. 38.

Of whom the world was not worthy: they wandred in Desarts, and in Mountains, and in Dens, and Caves of the earth.

IN the former verse the Apostle having set forth the wandrings of Confessors, in habitable places: In this verse he further setteth them out in places inhabi∣table. But betwixt them, he rendreth a reason of their wandrings in the one and other kind of places in these words (Of whom the world was not worthy) which in many Greek copies and sundry translations are included in a parenthesis.

The reason is taken from the worlds unworthiness of them: and compriseth a judgment inflicted on the world by this their wandring.

The reason may be thus framed,

It is just that they should be estranged from the world of whom the world is not worthy:

But the world is not worthy of Confessors of the truth,

Therefore it is just, that they be estranged from the world.

The force of the argument lieth in Gods just judgment against the world, ma∣nifested by removing such from it, as might be means of much good to the world, if they were well entertained therein.

This reason is here inserted to remove an offence, which might be taken at the wandring of Confessors. For many imagine, that they are forced to wander from place to place: and are left destitute, afflicted and ill intreated of all men: be∣cause they are an unquiet generation, not worthy to live in any society among men.

To remove this scandal, the Apostle setteth the saddle on the right Horse, and sheweth, that is not any unworthinesse in them, but the worlds unworthi∣nesse of them that causeth this distance and separation betwixt them and the world.

That the forme of this reason may the better appear, two points are to be cleared.

• 1. Who are meant by the world.
• 2. How the world is unworthy of confessors.

Of the notation of the Greek word translated a 1.1058 world, see Chapt. 4. vers. 3. §. 29.

Of the metonymical acception of the word world, for the inhabitants thereof, and worser part of them, see vers. 7. §. 32.

Here in general it signifieth the company of evil men in the world: and in particular such as persecute, and evil entreat confessors of the truth. In this re∣spect the world is opposed to such as confesse Christ, and believe in him, Joh. •…•…5. 18, 19. and 17. 14.

The word translated b 1.1059 worthy, is derived from a verb which signifieth c 1.1060 to 〈◊〉〈◊〉, and the metaphor is taken from things poised, such things as being equal∣ly poised carry the same weight in each ballance, are counted worthy of one an∣other. But such as are not of alike weight, are counted unworthy. Thus the world is very light in comparison of true believers, and therefore not worthy of them. They are not worthy in two respects.

• 1. By reason of that worth which is in Saints. A true believer by reason of his interest in Christ, and of the abode of the spirit of sanctification in him, is more worth than Millions of Worlds, as a rich and precious Jewel is of more worth than many loads of filthy mud.
• 2. By reason of that benefit, vvhich Saints bring to the places vvhere they are, The vvorld through ignorance taketh no notice of that benefit: or through ob∣s•…•…inacy scorneth it, or through malice persecute them, who bring that benefit: and thus shew themselves like hogs and dogs, and so are not vvorthy the society of Saints.

In this reason, two things are necessarily implied, and two others plainly ex∣pressed.

• 1. The things implied are these.
  • 1. The vvorth and benefit of Saints.
  • 2. The vvorlds esteem of them.
• 2. The two things expressed are these.
  • 1. The vvorlds vilenesse.
  • 2. The judgement following thereon.

§. 266. Of the word of Saints.

OF the first point imployed, which is the worth and benefit of Saints, see Chap. 13. vers. 1. §. 8.

One special ground thereof is Gods favour to them. A mortal Kings favour* 1.1061 may make a mean man precious and of high account.

Instance Pharaoh's favour to Ioseph, Gen. 41. 40. &c. And Darius his favour to Daniel, Dan. 6. 3. And Ahashuerosh his favour to Hester and Mordecai, Hest. 2. 17. and 9. 4. And the favour of other Kings to their favourites in all ages. Much more will the favour of the eternal God, Almighty Lord and King of Kings make men precious. There is an Hebrew word, which fitly answereth to our English word [a] favourite, whereof see Saints sacrifice, on Psal. 116.* 1.1062 vers. •…•…5. §. 95. 96.

Another ground is their Union with Christ: As Christ assumed mans nature in general: So he hath united in special their persons to that mystical body whereof he is the head, they are all called Christ, 1 Cor. 12. 12. In this respect they must needs be the most precious Creatures of all.

A third ground is the aboad of the Spirit of God in them, whereby they are enabled to do much good wheresoever they come.

• 1. This is a matter of high admiration, and requireth much gratulation.* 1.1063
• 2. It is a great incitement to be of this society and fraternity, men vvill* 1.1064 serve seven years, or more, to be of a good Company: but what Company like to this?
• 3. This should make us content with this worthy estate and precious condi∣tion. With what estate shall any be content, if not with this? The honoura∣ble* 1.1065 man is in a slippery estate, witnesse Haman. The rich man holds an Ee•…•… by the tail, for Riches fly away as an Eagle, Prov. 23. 5. The voluptuous man nou∣risheth an Adder in his bosom. For he that withheld not his heart from any joy, discerned all to be vanity and vexation of spirit, Eccles. 2. 11. But believers, when they wander, have cause to be more content than they that dwell in stately Palaces: and they that are clothed with Sheeps skins and Goat skins, have more cause to rejoyce than Herod in his royal apparrel, Act. 12. 21. When they are destitute, they have more cause of content than Dives, who fared sumptuously every day, Luke 16. 19. When they are afflicted they are in a better condition then Belshazzar, when he was most merry with his Princes, Wives, and Con∣cubines, Dan. 5. 3, 4. When they are evil intreated, they are better than they who are applauded as Herod was, Act. 12. 22. When they are tormented, they are in a better case than they that stretch themselves upon beds of Iv•…•…ry, Amos 6. 5.
• 4. The worth of Saints teacheth them to walk worthy of that worth. They* 1.1066 must be like the Woman arrayed with the Sun, which trampled the Moon un∣der her feet, Rev. 12. 1. Their worthy walking is to be heavenly minded, and to have an heavenly conversation. Their condition calls them to contemne the world: and their want of a setled place in this world, should put them on to wan∣der heaven-ward. And to seek that Citie, which is to come. So did wanderers of old, vers. 16.
• 5. The aforesaid worth of Saints is a great comfort and encouragement* 1.1067 against the scoffs and scorns of the men of this world. It is enough that (what∣soever the world judge of them) they are precious in Gods sight. That good angels answerably have them in high esteem, and that other Saints account them as Gods chiefest Treasure.
• 6. This affords a caveat to the men of this world to take heed of abusing* 1.1068 these wanderers. These are they of whom the Lord saith, Touch not 〈◊〉〈◊〉 an∣ointed, Psal. 105. 15. And again, He that toucheth you toucheth the apple of mine eye, Zech. 2. 8. God may in his unsearchable wisdom suffer his worthy ones to be tried; and thereupon suffer adversaries and persecutors to prevail against them for a while: but assuredly as Gods precious ones shall not be utterly forsaken: so their adversaries shall not go scot-free, 2 Th•…•…s. 1. 6, 7.

§. 267. Of the worlds vile esteem of Saints.

THE other thing implied is the worlds esteem of Saints: and that is a base and vile esteem as if they were not to be regarded. For the aforesaid in∣stances that they wandered in Sheeps skins, &c. doth manifest a vile esteem of them. They neglected, they rejected, they ill entreated them. Is•…•…mael had a mean esteem of Isaac, manifested by mocking him, Gen. 21. 9. So had Saul of David 1 Sam. 22. 11▪ and Michal his daughter, 2 Sam. 6. 16. David's o•…•…t complaints hereof, Psal. 119. 51. and 79. 4. So Iob, Iob 30. 1. &c. The Pro∣phets observe this to be the common conceit of the world. Isa. 62. 4. Ier. 30. 17. So doth an Apostle, 1 Cor. 4. 13. Wofull experience giveth too evident proof of the truth hereof even in these our dayes.

This is so by reason of many corruptions in the world, As

• 1. Ignorance▪ both of the true worth of Saints, and also of Gods high ac∣count* 1.1069 of them. The world is blinde in spiritual matters, 1 Cor. 2. 14. 〈◊〉〈◊〉
• ...

• 2. Unbelief: The world will give credit to nothing revealed out of Gods word, Isa. 53. 1.
• 3. False principles: As false rules of judging, which are outward shew, sence, and worldly glorie. The world sets too high a price on external and earthly things.
• 4. Malice: This adds much to their blindnesse: yea, it casts dust upon the eye of their reason.

It becomes us to take heed of being beguiled vvith the vvorlds esteem and ac∣count of men. Yea, and to take heed that vve be not over credulous in belie∣ving the reports that the vvorld giveth, and rumours that it spreadeth abroad of Saints. What vile reports did they give of John the Baptist, and of Christ him∣sel•…•…, Mat. 11. 12, 19. The like might be exemplified in every age of the vvorld.

§. 268. Of the Worlds unworthinesse, a cause of Saints wandring.

THE first thing expressed in this reason of Confessors wandring, is, the* 1.1070 vvorlds vileness. The vvorld is not vvorthy of them.

This consequence is confirmed by this direction vvhich Christ giveth to his Disciples, enquire who is worthy, and there abide: and on the contrary, if the place be not worthy, let your peace return to you, (Matth. 10. 11, 13.) that is, let them receive no benefit from you. They vvho preferred the things of this World before Communion vvith the great King, vvere counted not vvorthy of that fa∣vour to sit at his table, Matth. 22. 4, 5.

Christ accounteth them as Swine vvho trample Pearls under their feet, and as Dogs vvho fly in the faces of them that bring precious things unto them, Matth. 7. 6.

This should disswade Confessors of the truth to take heed of complying too* 1.1071 much vvith the men of this vvorld.

This had almost cost Iehosaphat his life, 2 Chro. 18. 31. He vvas sharply re∣proved for it by a Prophet, 2 Chr. 19. 2.

Saints do herein undervalue themselves, and give occasion to be trampled un∣der foot, yea, and torn to pieces.

The vvorld may take great advantage hereby: but Saints may be sure to get no good. Should Saints comply vvith them, vvhom God thinks to be unwor∣thy of them?

This is the second thing expressed: for this phrase, was not worthy, is here* 1.1072 set down as a judgement, vvhich followed upon Saints vvandring from them. So as the worlds unworthinesse depriveth them of the society of Saints, & might be very beneficial unto them. On this ground, Christ saith to the Jews, The Kingdom of God shall be taken from you, Matth. 21. 43. And it is expresly noted that Christ returned back again from the unworthy Gadarnnes, vvhere they be∣sought him to depart from them, Luke 8. 37.

This departing from the men of the vvorld, is sometimes done by the vvorlds forcing them. Thus by reason of a great persecution of the Church, professors are scattered abroad, Act. 8. 1. Sometimes by professing voluntary leaving them, for Christ gives this advice, when they persecute you in the Citie, fly you into an∣•…•…, Matth. 10. 23.

Thus God in his vvise providence maketh persecutors spoilers of themselves. 〈◊〉〈◊〉 spoiled himself of a very faithfull, and profitable servant, by casting him into prison, Gen. 39. 20. so the Jews spoiled themselves of Christ, Ioh. 7. 33, 34. And of the Apostles, vvho carried the light of the Gospel from the Jews to the Gentiles, Act. 13. 46, 47.

• 1. Here vve have one special reason of Saints suffering vvhat they do by the vvorld. It is not Gods displeasure against them: for in love to them, and for their present and future glory are they here persecuted. It is for the punish∣ment of the vvorld to deprive it of those that vvould be their greatest honour, comfort, and profit, if they vvere vvell entertained among them.
• ...

• ...

  2. Herein appeareth the vvorlds sottishnesse in punishing themselves by their attempts to punish Saints.

  They may spoil Saints of earthly habitations and revenues: they may put them to bodily pains; and deprive them of life: but they spoil themselves of the means of spiritual grace, of peace of conscience, and comfort of Soul: Yea, and of eternal life: and implunge themselves into easelesse and endlesse tor∣ments.

• 3. This sheweth vvhose case is the vvorst, vvhether theirs that are persecu∣ted, or theirs vvho do persecute. Surely if all things be duely vveighed, vve shall easily disc•…•…rn that the persecutors case is the vvorst. The persecuted there∣fore may say, weep not for us, but weep for your selves, Luke 23. 28. The perse∣cuted are as the Figs, the good Figs vvhich vvere very good, but persecutors like the evil Figs, very evil, that cannot be eaten, they are so evil, Ier. 24. 3.
• 4. This giveth occasion to such as are deprived of faithfull Ministers, and Godly neighbours to examine themselves, and consider vvhether their unwor∣thinesse hath not been the cause thereof.
• 5. This exhorteth us to esteem Ministers, Saints, Divine ordinances, and other holy things appertaining to the Kingdom of God, so, as God may account us vvorthy still to enjoy them; and not take them away by reason of our un∣worthinesse.

§. 269. Of the meaning of these words, They vvandred in desarts and in mountains, and in dens and caves of the Earth.

THE Apostle having shewed the true reason of Saints suffering in this vvorld, returns to set out their vvandrings, not onely from one habitable place to another, but also to desolate places, and habitations of vvilde beasts. Hereof he giveth four distinct instances.

• 1. Deserts.
• 2. Mountains.
• 3. Dens.
• 4. Caves of the Earth.

In expressing the main point of vvandring, the Apostle useth a 1.1073 another word than before.

The b 1.1074 former implied a going up and down from one Citie, or Town, or house to another in hope somewhere to finde succour: but they utterly failed of their hope, as the forementioned aggravations shew.

The vvord here used implieth such a vvandring as is vvithout hope of sue∣cour: a vvandring in unknown places, vvhen men know not vvhere they are, nor vvhether they may go: but are as blinde men: for they are said thus to vvander, Lam. 4. 14. Deut. 27. 18.

The Hebrew vvord signifieth the very same thing. It is used of Abrahams vvandring from his Countrey, Gen. 20. 13. concerning vvhich it is said, that he went out not knowing whether he went, vers. 8. It is also used of Hagars vvan∣dring, she knew not vvhether, Gen. 21. 12. And of Iosephs vvandring in the field, Gen. 37. 15.

The LXX. do use to expound that Hebrew vvord vvith the vvord here used by* 1.1075 the Apostle; It is attributed to a sheep that goeth astray, called a vvandring sheep, Psal. 119. ult. Ezek. 34. 6. Matth. 18. 12.

The aggravation of this vvord by the places here expressed, sheweth that such a kinde of vvandring is here meant.

The first is stiled, desarts, and that according to the true meaning, and nota∣tion of the e 1.1076 Greek and Latin vvord: places deserted and forsaken of men, vvaste places, no vvay tilled: none inhabiting there but vvilde beasts.

The second is, f 1.1077 mountains. These by reason of their height are unfit for habitation, and left desolate: yet fit to hide from the sight of other men, Josh. 2. 16.

The third, g 1.1078 Dens. These vvere holes in Rocks, vvhich by reason of the craggednesse of stones do many times grow naturally: and beasts oft take them for their resting places.

Sometimes holes in rocks are made by art of men, as the grave where Christ was laid, Matth. 27. 60. It is probable that Lazarus his grave was such an one, it hath this name given unto it, Iohn 11. 38. and we translate it a h 1.1079 cave.

The Apostle here seemeth so to take it, because the other place, signifieth such a secret place, for

The fourth place according to the notation thereof signifieth such a secret place, as he that is in it may espie others, and not be seen himself; we translate it i 1.1080 Caves of the earth: so as this setteth out holes in the earth; as the former set out holes in rocks.

Such as these, both men and beasts doth make.

The former are oft in Scripture stiled holes in rocks, Isa. 7. 19. Jer. 16. 16. And they are distinguished as here, from caves of the earth.

Some Caves were so big as they could lodge fiftie men together, 1 King. 18. 4. Yea, six hundred: For David had an Army of about six hundred men, 1 Sam. 23. 13. and they were in a cave together. When men were in Dens and Caves, it was when they durst abide no where else, as the Israelites, 1 Sam. 13. 6. and the Pro∣phets, 1 King. 18. 4. Therefore they are said to be hid therein.

Ordinarily and most usually Desarts, Mountains, Dens, and Caves of the earth are the habitations of wild and savage beasts. Mark 1. 13. which implyeth that Confessors of the true Faith have less feared wild and savage beasts, than persecu∣ting men: for they have fled from the habitation of such men, to the habitation of beasts.

§. 270. Of Confessors keeping out of the sight of Persecutors.

THE wandring of confessors in places not habited by men, such as were De∣sarts, Mountains, Dens and Caves of the earth, plainly demonstrateth, that they lived in such times, as they durst not be known where they were. This was the case of David, 1 Sam. 23, 13, 16. and 24. 3. and of Elijah, 1 King. 19. 3, 4. And of the hundred Prophets whom Obadiah fed in two caves, 1 King. 18. 4. and of Ieremiah and Baruck. Jer. 36. 26. So of others in others ages.

This so fell out not upon any guilt or wrong done by them, but by the impla∣cable hatred of the world against them. Could the men of this world get them into their clutches, they would do with them, as Doggs do with Hares, even teare them all to pieces. As Hares therefore, and other like creatures, keep as much as they can, out of the sight of Hunters and hounds: So do these, keep themselves from the sight of persecutors.

• 1. Papists hence infer, that it is lawfull and commendable, yea, more than or∣dinarily meritorious, to live as Hermites in Desarts, Dens, and Caves, to give themselves, as they pretend, to contemplation and devotion: but to give a full answer to these.
  • 1. They clean mistake their grounds: For these did not voluntarily af∣fect* 1.1081 such places: they were forced to do what they did.
  • 2. Popish Hermites and Anchorites now dwell by Townes, Cities, and High-wayes to make a gain to themselves thereby.
  • 3. They cast themselves out of all callings, whereby they might do more honour to God, and good to men than by their pretended devotion.
  • 4. Their pretence of private devotion apparently hindereth publick de∣votion: which is more honourable to God: So as they come under this censure of Christ, Thus have ye made the Commandement of God of none effect by your tradition, Matth. 15. 6, 7.
  • 5. By Solitariness men make themselves more subject to the Devill. Then did the Devill most fiercely set upon Christ, when he was alone in the Wilderness, Mark. 1. 12, 13.
• 2. This admonisheth us to get into acquaintance with God, to be well exer∣cised in his Word, to accustome our selves unto divine contemplation and medita∣tion, to be well instructed in the presence and attendance of Angels or Saints, that if we be ever forced thus to wander, we may have wherein to solace our selves.
• ...

• 3. Hereby we have a warrant of the lawfulness of Saints concealing them∣selves in time of persecution, Prov. 22. 3.

§. 271. Of Persecutors cruelty exceeding brute beasts.

THE places whereunto Confessors wandred, being for the most part, such as wild beasts doe accustome themselves unto, giveth instance, that Comfessors of the Truth have less feared savage beasts, than persecuting men. It is said of Christ, when he was in the Wilderness, that he was with the wild beasts. Mark. 1. 13.

Cruell men have been resembled to the most cruell beasts; as to a Lion. (2 Tim. 4. 17.) a Woolf, a Leopard, a Bear, an Ape, a Cokatrice, Isa. 11. 6, 7, 8. Yea, to such beasts as never were. Such as are described (Dan. 7. 4. &c.) because they exceed all beasts in savagenes, and cruelty.

• 1. Brute beasts make no difference betwixt professors, and others: they di∣scern not the Image of God in man, nor the light of Gods Word, which do much incense adversaries of the truth.
• 2. Brute beasts have not that wit to search after such as are out of their sight, as reasonable men have: nor can they so use the help one of another to find out such as they hate, as men can.
• 3. Reason abused, and perverted proves the more violent. As ordinary men* 1.1082 are more violent than beasts to such as they hate; so false Christians Dan. 6. 22. Luk. 16. 21. Antichristians have proved more cruell, than Pagans.
• 4. Sathan puts on men to mischief more than he puts on brute beasts.

• 1. Herein we may see the power that Sathan takes over men, when he is per∣mitted. We may also see the depth of the corruption of mans heart, when man is left to himself, and not restrained. In such cases men are worse than brute beasts, Mans filthy delight in sin, is worse than any beasts delight in any thing.
• 2. Hereupon we see great cause to pray, both on our own, and others behalf, to have our naturall corruption suppressed, and altered.

§. 272. Of the resolution of Hebr. 11. 33, 34, 35, 36, 37, 38.

33.

Who through Faith subdued Kingdoms, wrought righteousnes, obtained promises, stopped the mouths of Lions.

34.

Quenched the violence of fire, escaped the edge of the sword, out of 〈◊〉〈◊〉 were made strong, waxed valiant in fight, turned to flight the Armies of the Aliens.

35.

Women received their dead, raised to life again: and others were 〈◊〉〈◊〉, not accepting deliverance, that they might obtain a better Resurrection.

36.

And others had trial of cruel mockings, and scourgings, yea, moreover of bonds and imprisonment.

37.

They were stoned, they were sawed asunder, were tempted, were stain with the sword; they wandred about in Sheep-skins, and Goat-skins, being desti∣tute, afflicted, tormented.

38.

Of whom the world was not worthy: they wandred in Desarts, and in Mountains, and in Dens, and Caves of the earth.

THE summe of these six verses, is an enumeration of sundry effects of Faith. All which may be brought to two heads,

• 1. Great Acts, v. 33, 34, 35.
• 2. Great sufferings, v. 35, 36, 37, 38.

Great acts are in number ten. Of them nine concern men, and one concemeth women.

The nine concerning men are these in order,

• 1. They subdued Kingdoms.* 1.1083
• 2. They wrought righteousness.
• ...

• 3. Obtained promises.
• 4. Stopped the mouths of Lions.* 1.1084
• 5. Quenched the violence of fire.
• ...

  6. Escaped the edge of the sword.

  In these six, there is a distinct mention, both of the several acts, and also of the subject whereon the distinct acts were exercised.

• 7. Out of weakness were made strong. Here one thing is presupposed, namely, that Believers were weak. Another expressed, that they were made strong.
• 8. They waxed valiant in fight. Here we have an especial property of a Believer, Valiant; And the extent thereof, in fight.
• 9. Turned to flight the Army of the Aliens. Here we have,
  • 1. The act, put to flight.
  • 2. The subject whereupon it was exercised, Armies.
  • 3. The kind, persons, whose Armies they were, Aliens.
• 10. That effect of Faith, which concerned women, is thus expressed, wo∣men* 1.1085 received their dead raised to life again. Here observe,
  • 1. The persons whose act is was, women.
  • 2. The act it self, received.
  • 3. The subject, or thing which they received, their dead.
  • 4. The great alteration of that subject, which was, to life again.

The other head of fruits of Faith are, great Sufferings, which are ten in num∣ber. Those may be reduced to three heads,

• 1. The sufferings of Professors.
• 2. The sufferings of Martyrs.
• 3. The sufferings of Confessors. §. 259.

Of the sufferings of Professors five distinct heads are set down.

Of the sufferings of Martyrs four heads.

Of the sufferings of Confessors, one general one.

The five effects of Professors sufferings, were these,

• 1. They were tortured. This is amplified,
  • 1. By their willing undergoing their tortures, thus, not accepting de∣liverance.
  • 2. By the end of their enduring, that they might obtain a better Re∣surrection.
• 2. They had trial of cruel mockings. Here observe,* 1.1086
  • 1. The reality of the thing, they had trial.
  • 2. The kind of suffering, mockings.
  • 3. The extent of that kind, In this epithete, cruel.
• 3. They were scourged.
• 4. They were cast into bonds.
• 5. They were imprisoned.

Three effects of Martyrs were these,* 1.1087

• 1. They were stoned.
• 2. They were sawen asunder.
• 3. They were slain with the sword.
• 4. Before this last, this which was as dangerous as the other three is in∣serted thus, were tempted.

The effect of Confessors is expressed in this phrase, wandred about. And it is aggravated,

• 1. By the places whether they wandred.
• 2. By the reason of their wandring.

The places whether they wandred, were of two sorts,

• 1. Habitable by men.
• 2. Habitable by beasts for the most part.

The former sort of places is implyed under other mens neglect of them. This is set down four ways.

• 1. By their mean apparel; Sheep-skins, and Goate-skins.
• ...

• 2. By their want, being destitute.
• 3. By their affliction, afflicted.
• 4. By mens evill entreating them, in this word, tormented.

The reason of the wandring of Confessors is taken from the worlds unworthi∣ness* 1.1088 of them, thus expressed, (of whom the world was not worthy.)

The places not inhabited by men, are expressed in these four kinds.

• 1. Desarts.
• 2. Mountains.
• 3. Denns.
• 4. Caves of the earth.

§. 273. Of observations raised out of Hebr. 11. 33, 34, 35, 36, 37, 38.

I. FAith doth things above human power. Such were many effects of Faith* 1.1089 here set down. See §. 227.

II. War is lawfull. This act of Faith, subdued, was by wars. See §. 227.

III. Nations may be subdued by war. So much is implyed under this word, King∣doms, See §. 227.

IV. Faith is operative. It is here said to work, See §. 228.

V. The proper work of Faith is righteousnes. Believers are here said to work righte∣ousnes. See §. 228.

VI. Divine promises are the ground of Faith. Those are they on which Faith hath an eye. See §. 229.

VII. Promises are received by Faith. They are here expresly said to be obtained thereby. See §. 228.

VIII. Faith can vanquish the fiercenes of unreasonable cr•…•…atures. Lions are the fiercest of all, yet their mouths stopped by Faith. See §. 230.

IX. Faith freeth from the most violent, senseless creatures. Fire is that crea∣ture:* 1.1090 yet by Faith quenched. See §. 231.

X. Faith preserveth from the deadliest instrument, that is the sword, See §. 23•…•….

XI. Saints may be weak. This is here taken for grant in this phrase, o•…•…t of weak∣nes. See §. 233.

XII. By faith such as are weak may be made strong. This is here plainly expres∣sed. See §. 234.

XIII. Valour is commendable. Believers are here commended for it, in this word, waxed valiant. See §. 236.

XIV. Faith makes valiant. This is an effect here attributed to faith. See §. 237.

XV. Faith makes valiant in greatest danger: namely in fight. See §. 235.

XVI. Faith makes victorious. This phrase, turned to flight, intends as much. See §, 238.

XVII. War is especially to be against Aliens. Their armies are here said to be turned to flight. See §. 239.

XVIII. Women may have a strong Faith. The express mention of wom•…•…n proves* 1.1091 as much. See §. 240, 241.

XIX. By Faith the dead have been raised. See §. 241.

XX. Faith receives benefit from others acts. Those believing women received their dead children raised by the Prophets. See §. 242.

XXI. Believers are enabled to endure sore trials. Such were they which follow. See §. 243.

XXII. Matters of Faith may be quoted out of humane Authors. Such were the Au∣thors out of whom the Apostle quotes many of these acts of Faith. See §. 244.

XXIII. Professors of truth may be brought to exquisite torments for the truths sake. Such were many of the torments here set down. See §. 245.

XXIV. True Professors willingly endure their torments. They would not be de∣livered. See §. 246.

XXV. Persecutors can offer favour upon yielding. So much is here intended. See §. 247.

XXVI. Faith in the resurrection makes Professors endur•…•… what they do. This en•…•…

is here expressely set down. See §. 248.

XXVII. The last Resurrection is the best. It is here stiled the better, in compari∣son of all other resurrections. See §. 248.

XXVIII. Believers suffer advisedly. The end which they propound to themselves demonstrateth as much, in this word, that. See §. 249.

XXIX. Believers suffer for their advantage. This phrase, that they might obtain, intends as much. See §. 250.

XXX. Mockings are a kind of persecution. Its an instance of persecution they are* 1.1092 here mentioned. See §. 251.

XXXI. Mockings pierced deep. Therefore this Epithete, cruel, is added to them. See §. 251.

XXXII. Professors are basely handled. For they are scourged. See §. 252.

XXXIII. Professors of the truth are used as malefactors. Witness their bonds and imprisonments. See §. 253.

XXXIV. The things which professors endure are reall. They have triall or expe∣rience thereof. See §. 254.

XXXV. Stoning was an antient kind of death. Express mention is here made of it.* 1.1093 See §. 254.

XXXVI. Multitudes may have their hands in persecuting Saints. For in stoning a multitude of people were used. See §. 255.

XXXVII. Professors have been sawed asunder. This is expresly set down. See §. 255.

XXXVIII. The death of Martyrs, hath been with much cruelty. The distinct kinds of death here specified demonstrate as much. See §. 256.

XXXIX. Professors may prove Martyrs. This word, slaine, imports as much. See §. 257.

XL. Persecutors make many Martyrs. This instrument, sword, implies as much. See §. 258.

XLI. Temptations on the right hand are as dangerous, as cruell Martyrdom. This word, were tempted, joyned with sundry kinds of death, intendeth as much. See §. 256.

XLII. Such as suffer not as Martyrs may prove Confessors. For it is said, that they wandred, &c. See §. 259.

XLIII. Believers may be wanderers. So much is here expressed of them. See §. 260.

XLIV. Confessors may flie from persecution. The word Wand•…•…ing, as here used, imports as much. See §. 259.

XLV. Saints may be brought to wear lethern pilches. Sheep-skins and Goate∣skins here mentioned imply as much. See §. 262.

XLVI. Confessors may be brought to extreme want. They may be destitute. See §. 262.

XVII. Confessors may be trought to much perplexity. The word afflicted, implieth as much. See §. 263.

XLVIII. Confessors are subject to ill usage. The word translated, tormented, im∣plyeth as much. See §. 264.

XLIX. Saints are precious and profitable. This is the reason why God suffers them* 1.1094 to wander from the world. See §. 266.

L. The world hath a vile esteeme of Saints. Therefore it forceth them to wander. See §. 267.

LI. The world is unworthy of Saints Society. This is here plainly expressed. See §. 268.

LII. The worlds unworthiness of the society of Saints, is a cause of their wandring. This is here expressed as a reason of their wandring. See §. 268.

LIII. Confessors have lived in such times, as they durst not be known where they were. The places not inhabited by men here mentioned, do prove much. See §. 270.

LIV. Confessors have feared persecutors more than wild beasts. For they have wandred in places where wild beasts were, rather than among persecutors. See §. 271.

§. 274. Of all praise-worthy having their due.

Hebr. 11. 39.

And these all having obtained a good report through Faith, received not the pro∣mise.

THE Apostle having distinctly and largely set out, the vigour of Faith, by the admirable effects thereof, both in doing and enduring, in these two last verses, he giveth the general summe of all: So as here is a a 1.1095 recapitulation, or a brief recollection of the summe of all.

The first word being b 1.1096 a copulative, sheweth that all here ment, did in gene∣rall agree in one, and the same Faith: which made them all praise-worthy.

This is made more cleer by these generall words of reference, c 1.1097 These all. They have reference to all that were before named, and to all that are implied under any of the acts of Faith before mentioned, and all others that were at any time before Christ was exhibited, of the true faith.

This general particle, all is a word of extent, and implyeth all sorts of Believers before Christs time.

This relative, these, is a word of restraint, and excludeth all that are not of the faith before mentioned.

That for which they are here commended is obtaining a good report, this is the interpretation of one d 1.1098 Greek word, whereof, see v. 2. §. 6.

The ground of that good report is here said to be e 1.1099 Faith, even such a faith as is described v. 1. For by it, the Elders obtained a good report, v. 2. §. 6.

This confirmeth, that which hath been noted before, that faith especially makes men praise-worthy. And also that the worth of men hath had due testimony. See v. 2. §. 6.

To shew that all that are praise-worthy have their due, he premiseth this ge∣neral particle, all. He that saith all, excepteth none at all. Take a view of the forementioned Catalogue, and you will find this general exemplified in all sorts of particulars: as in Kings, instance David: and in other Governors, instance Moses, Ioshua, Gideon, and others. In women also, Sara, Rahab, and others: in old men, as Noah; young men, as Isaak, when he suffered himself to be bound, and laid on the altar: honourable men, as Ioseph, the next in dignity to King Pharaoh: mean men basely esteemed, as they that wandred up and down: rich men, as Isaak, (Gen. 26. 13, 19. poor men, as they who were destitute.) There can hardly be named any sort of Believers, that have not obtained good re∣port.

There is no respect of persons with God, Rom. 10. 12. Ephes. 6. 9.* 1.1100

This is a good inducement to all of all sorts to do what they can to get Faith. Let none suffer any external condition to be an impediment thereunto. This inci∣tation is so much the more needfull, because men are too prone to pervert that ex∣ternal condition and state wherein they are, so as to hinder their spirituall good: and that by putting it off from one to another. Great men think it concernes mean men most, because they are well enough with their outward condition: but wretched is that outward estate that is destitute of Faith, though never so great. Mean men put it off to great ones, as having more leysure thereunto: but a man were better find leisure to get faith, than food for his body. It is usual in other diffe∣rent estates to put off all care of getting Faith from one to another: which argueth egregious folly.

Surely such plainly shew, that they are not of the Society of true Saints. They* 1.1101 are none of those, nor like those that are mentioned in this Catalogue of praise-worthy persons, that obtained a good report through faith. They are not simply, all, but as is here expressed, all these: Those that are named and others like unto them. Praise-worthy men are a choise sort. Many more than these lived before Christ exhibited: yea, lived in the time and place that some of these did▪ yet received no good report. Cain lived, and offered a Sacrifice with Abel, yet

was none of those. Cham was in the Ark with Shem; Ismael in Abrahams family with Isaak: Esau in the same womb with Iacob, Dathan and Abiram came thorow the red Sea with Caled and Ioshua: many other wicked unbelievers were mixed with Believers, yet they obtained not such good report as Believers 〈◊〉〈◊〉.

Though their outward condition were alike, yet their inward disposition was •…•…uch different. Unbelievers had not the same matter of good report in them, as Believers had. No marvel then that they had not such good report.

Quest. May not hypocrites carry themselves as the upright, and so gain such •…•…port?

Answ.

• 1. Before men they may •…•… but not in their own conscience, nor before good Angells: much less before God.
• 2. Hypocrites may appear for a time to be such and such: but when as corn 〈◊〉〈◊〉 wants rooting, they wither, when the vail of their hypocrisy falls off, and •…•…ey are discovered, then that report withereth.
• 3. Though their hypocrites should not be discovered in this world, yet in the wo•…•…ld to come it shall be. Then they shall have shame and horrour insteed of good report.

Much are they deceived who conceive that they may partake of the priviledges 〈◊〉〈◊〉 Believers, though they be no Believers. At Christs coming to judgment, two 〈◊〉〈◊〉 be in one bed, two grinding together, two in the field together, yet one taken, 〈◊〉〈◊〉 other left, Luk 17. 34, 35. An Apostle giveth three famous instances hereof, one of the Angells that stood and fell: Another of them that entred into the Ark, and that refused: the third of the Sodomites and Lot, 2 Pet. 2. 4, 5, 6, 7.

Therefore it stands every one in hand thorowly to try himself, that if he find 〈◊〉〈◊〉 faith in himself, he may have the more sound comfort, and expect this good •…•…port: If ye have it not, then to labour for it.

§. 275. Of Christ the prime promise.

THE forementioned vigour of Faith is much amplified in these words, received not the promise. As the words lie, they are a simple proposition, and a plain de∣•…•… of a priviledge: but by the inference of the next verse, it appeares that they are made a ground of a comparison betwixt Believers that lived before Christ was •…•…hibited, and Believers that lived after. They received not the promise, but we 〈◊〉〈◊〉 received it. Bring the foresaid simple proposition into a discretive, and the •…•…plification will more cleerly appear thus, Though they received not the pro∣•…•…, yet through Faith they obtained a good report.

Promise is here metonymically taken for the thing promised, as oft in this Epistle.

And the notation of the word, a 1.1102 promise, See Chap. 4. v. 1. §. 6.

Of the word which we translate b 1.1103 received, See v. 19. §. 100.

Of receiving, and not receiving promises, See v. 33. §. 229.

Here the word promise being of the singular number, implieth some eminent, excellent thing promised, and this is, Christ Jesus himself, who is elsewhere set •…•…orth under this word promise, as Act. 2. 39. and 26. 6. Christ is said to be given according to the promise, Act. 13. 23. and Gods promise is said to be ful∣•…•…led in raising up Jesus. Act. 13. 32.

Christ must needs be the prime promise, in that he is the first promise since Adams •…•…all, Gen. 2. 15. and in that he is the complement, or accomplishment of all other promises, 2 Cor. 1. 20.

This might be exemplified by sundry promises made in the old Testament, and manifested to be accomplished in the New, by this and such like phrases, All this was done that it might be fulfilled, &c. Matth. 1. 22.

• 1. This giveth evidence of the free grace, and rich mercy of God, in making and accomplishing such a promise. It must needs be free, in that there could be nothing in man to deserve such a promise. Glorious Angels, glorified Saints, Man in his innocency, were not worthy of such a promise, much lesse may sin∣•…•… be thought worthy. If Iacob were lesse then the least of Gods mercies▪

• much more lesse is he, then this, the greatest of all.
• 2. The greatnesse of the promise doth manifest and magnifie the rich mercie of God. Mention is made of great and precious promises, 2 Pet. 1. 4. but in reference hereunto. Of all promises this is the greatest and most precious. This is that Treasure and Pearle, whereof Christ speaketh, Matth. 13. 44▪ 46.
• 3. This promise should make us faithfully promise and vow our selves, all that we have and all that we can do unto God.
• 4. This promise gives us good ground in all doubtings, when through weak∣nesse of the flesh we are brought to stagger, and to question the truth of any promise, to meditate thereon, and to reason with our selves from the greater to the less, thus, God having made good this great promise, will not fail of others: all depend on this. Rom. 8. 32.

§. 276. Of Christ the prime promise not received by true Believers.

OF the Believers before mentioned, and of others that lived before Christ was exhibited, is is said, they that received not the promise, that is, Saints under the old Testament had not an actuall exhibition of Christ. This was one of* 1.1104 the promises, concerning which it was said of the Patriarks, they received not the promises. v. 13. In this respect it is said, that many Prophets and righteous me•…•… desired to see those things. (Math 13. 17.) namely, Iesus Christ Incarnate, Li∣ving, Preaching, working Miracles, &c. and that the Prophets enquired and searched diligently about those things. 1 Pet. 1. 10. Therefore they did not en∣joy them.

God was herein pleased to manifest his wisedom in reserving such a promise to a fulness of time. Gal. 4. 4. and that,

• 1. That his goodness might by degrees encrease, as the Sun doth: and so be the better discerned. For by degrees it was more cleerly revealed.
• 2. That so great a blessing might be the more expected, enquired after, and longed for.
• 3. That the patience and other graces of Saints might be the better exer∣cised.
• 4. That Christ himself might be the more honoured, in that he was reserved to the latter age of the world, as being a blessing which surpassed all other blessings before it.

• 1. Hereby we have instruction in the nature of Faith, which is to rest upon promises for things future, as if they were actually accomplished.
• 2. This doth much amplifie the Faith of former Believers, in that they did and endured so great things for Christ before they enjoyed him.
• 3. It checks our backwardness and dulness in believing, who live in the times wherein the promise may be and is received.
• 4. This should stir us up to seek to excell them, in that we have received the promise which they received not.

§. 277. Of Gods providence in ordering mens different priviledg.

Hebr. 11. 40.

God having provided some better thing for us, that they without us should 〈◊〉〈◊〉 be made perfect.

IN this last verse is laid down the priviledge of believing Christians, above belie∣ving Jews. The author of that priviledge is expresly said to be a 1.1105 God, God maketh▪ the estates of men to differ. That which Eve said of a third Son, God hath appointed me another seed insteed of Abel, gives proof hereof, Gen. 4. 25. So also doth that which is said to Noah finding grace in the eyes of the Lord, Gen. 6. 8. And the promise which God made to Abraham, Gen. 12. 1, 2. And renewed,

〈◊〉〈◊〉. 17. 20, 21. This is most lively exemplified in Isaac's 2. sons, even when they 〈◊〉〈◊〉 in their Mothers womb, Gen. 25. 23. Matth. 1. 2, 3. The Apostle plainly 〈◊〉〈◊〉 the point, 1 Cor. 4. 7. Hence it is that they, who are called out of the •…•…orld, are stiled Gods elect, or the elect of God, Rom. 8. 33. Tit. 1. 1. Col. 3. 12.

The truest and highest reason that can be given hereof is here set down by 〈◊〉〈◊〉 word, b 1.1106 having provided. The Greek word is a compound, and signifiet•…•… 〈◊〉〈◊〉 to the true notation of it, to foresee. Our last English translators 〈◊〉〈◊〉 noted as much in the margent. Now Gods fore▪sight is operative: what 〈◊〉〈◊〉 •…•…ore-seeth to be good and meet he effecteth, and therefore his foreseeing of 〈◊〉〈◊〉 and that is justly stiled a providing it. Thus also c 1.1107 the Hebrew word, which 〈◊〉〈◊〉 to see, being applied to God, implieth his providing this, or that, and 〈◊〉〈◊〉 is translated, Gen. 22. 8. 1 Sam. 16. 1.

Foresight cannot properly be attributed to God, because all things past and* 1.1108 〈◊〉〈◊〉 are present to him. But for teaching sake in relation to us, unto whom 〈◊〉〈◊〉 are distinct▪ is it applied to God. Thus God is said to foresee such things 〈◊〉〈◊〉 •…•…e doth determine and decree. For distinction sake to our better understand∣i•…•…g God determining and decreeing such things, doth thereupon foresee that 〈◊〉〈◊〉 then will fa•…•…l out: Yea, thereupon he provideth them in their sea∣•…•…, they do infallibly so and so fall out.

Thus this word is here fitly used, to shew the reason and c•…•…use why the better* 1.1109 〈◊〉〈◊〉 were reserved to the later times. Even because God having deter∣•…•… them so to be, foresaid it to be the fittest so to be: for God worketh all 〈◊〉〈◊〉 after the Counsel of his own will, Eph. 1. 11. There can be nothing of God •…•…o move him, to do what he doth, (Psal. 115. 3.)

And in man there can be nothing: for in mans best estate he had, what he had* 1.1110 〈◊〉〈◊〉 God, God gave him his being, and God endued him with all that excellency 〈◊〉〈◊〉 then he had comprised under this phrase, image of God, Gen. 1. 26▪ 27.

B•…•…t since mans fall, all are under sin: There is none righteous, no not one, 〈◊〉〈◊〉▪ 3. 10. Well therefore might the Apostle say, it is not of him that willeth, 〈◊〉〈◊〉 of him that runneth, but of God that sheweth mercy, Rom. 9. 16.

• 1. This directeth such as desire any excellency to be distinguished from other* 1.1111 〈◊〉〈◊〉 natural men, as excellency of knowledge, excellency of Faith, or ex∣•…•… of any other grace, yea, or excellency of means of grace, to look to the 〈◊〉〈◊〉 and fountain whence that excellency cometh: & to consider the ground 〈◊〉〈◊〉 moveth God to do what he doth. If any hath wisdom let him seek it of God, &c. Iam. 1. 5.
• 2. This may be a caveat to such, as have obtained any excellency above others,* 1.1112 •…•…o take heed that they boast not therein, 1 Cor. 4. 7. That excellency arose not 〈◊〉〈◊〉 a mans self, neither was there any thing in him to move God to conferre what he hath done upon him, Deut. 9. 4, 5, 6, 7. Rom. 11. 18. All Christians, who i•…•… the light of the Gospel excell Iews▪ Turks, and all infidels, may apply this. So 〈◊〉〈◊〉 Protestants to whom the errors of Antichristianisme are revealed: so they who have the power of Godlinesse in them above ordinary formall professors. God is the judge: he putteth down one and setteth up another, Psal. 75. 7.
• 3. We hereby learn to return the glory of all that excellency, which God hath* 1.1113 p•…•…ovided for us above others unto the author thereof, who maketh thee so differ, Rom. 11. 35, 36. Yea, also to use all to the glory of his name▪ 1 Cor. 10. 31. Thus will the Lord never repent his conferring any excellency upon such grate∣•…•… persons. Ingratitude is it which moves him to withdraw blessings bestowed, but gratitude moves him to increase them.

§. 278. Of Gods providing the better things for the Christian Church.

THAT which God is said to have provided for Christians is thus expres∣sed, some better thing, that is a better estate, or better means for the Churches good: or rather Christ himself exhibited. He is that better thing that 〈◊〉〈◊〉 all other better things whatsoever.

Of the various acceptions of this word better, see Chap. 1. vers. 4. §. 39.

Of better things reserved to the time of the Gospel, see Chap. 2. vers. 3. §. 〈◊〉〈◊〉.

This in general sheweth that Gods previdence is still to the better, hereof see more in the progresse of Gods providence, on Ezek▪ 36. 11. Hence is it that i•…•… is said of believers that they desire a better Countrey, vers. 16. §. 75. And that their hope is a better hope, see Chap. 7. vers. 19. §. 87. And the Cove•…•…ant made to them a better Covenant, see Chap. 8. vers. 8. §. 53.

• 1. Due notice is to be taken of Gods wisdom in causing his goodnesse so to* 1.1114 increase for the better: that so our hearts may be the more enlarged to admire and magnifie the same. This is the end that God aimeth at herein. We must not suffer God to fail of his end.
• 2. Herein we ought to shew our selves Children of God, we must still grow* 1.1115 and encrease in all goodnesse. Thus shall we shew our selves to be of the King∣dom of God, in whom the spirit of God is. For the Kingdom of God and things appertaining thereunto are like Mustard▪ seed, which being of the least kinde of seeds groweth up to be as a Tree, Matth. 13. 31.

The forementioned, better thing, is expresly said to be provided for us▪ Un∣der this phrase he compriseth himself, that lived after Christ was exhibited, and all others that lived and believed from Christs first coming in the flesh, and shall live and believe to his second coming: so as the best things have been pro∣vided for the Christian Church; even that Church which hath been, and shall be under the new Testament. Most of the great and glorious things that were Prophe•…•…ied of by the Prophats of old, were concerning these times, which are stiled the last dayes, Isa. 2. 2. Act. 2. 17. Heb. 1. 2. Hereupon an Apostle saith of the better things here understood, that it was revealed unto the Prophets, that not unto themselves, but unto us they did minister the things, which are now re∣ported, 1 Pet. 1. 12. Hereof see more in the progresse of Gods providence, on Ezek. 36. 11.

§. 279. Of the meaning of these words, That they without us should not be made perfect.

AN especial end why God made so great a difference betwixt former and later times is thus expressed, that they without us should not be made perfect.

By this relative, they, are meant such believers as lived and died before Christ was exhibited. Indeed this relative, they, is not expressed in the Greek; but yet necessarily understood, for the verb made perfect hath reference to the rela∣tive, a 1.1116 these in the beginning of the former verse.

By this other relative, b 1.1117 us, (without us) are ment believing Christians.

There the derivation, and diverse acception of the word is set down.

Of the word translated, c 1.1118 made perfect, see Chapt. 2. vers. 10. §. 97.

Great question is here made about the meaning of the phrase.

Because the perfection of a thing consisteth in the well finishing thereof, and a full accomplishment of all things appertaining thereto, this word, whose de∣rivation is taken from the d 1.1119 end of a thing, is here and in sundry other places translated, to make perfect in the active; and to be made perfect in the passive▪

This therefore some apply to the glory of Saints in Heaven, wherein their per∣fection consisteth. Thus is this word used, Chapt. 12. vers. 23.

It may not be denied, but that the eternal glory of Saints in heaven is •…•…∣prized* 1.1120 under their perfection: for till then they are not fully perfected.

But in regard of the degrees whereby that perfection is attained▪ and the means of attaining thereunto, those means and degrees are not to be exclu∣ded. These are:

• 1. The taking away of sin, which maketh man most imperfect; and the •…•…∣ting* 1.1121 on of righteousnesse, which makes us appear perfect before God. This is done by the obedience of Christ, both active and passive, whereby we are •…•…∣fied in Gods sight, Rom. 5. 19.
• ...

• 2. The subduing of the power of sin in us, and enabling us to walk in holi∣ness and righteousness. This is done by the Spirit of Christ conveyed into us: whereby we are sanctified, Rom. 8. 11.
• 3. The Spirit enableth such as are united to Christ, to stand against all assaults, and to persevere in a spiritual growth, till they come to be perfect men in Christ, Ephes. 4. 13.
• 4. The receiving of the Soul to glory, when it leaves the body. In assured con∣•…•… hereof, not onely Christ (Luk. 23. 46.) but Stephen also (Act. 7. 59.) commended his soul to God.
• 5. The Resurrection of the body to eternall life, Iohn 5. 28, 29.
• 6. The uniting of Body and Soul together again▪ and setling them in glory eter∣•…•…, Matth. 22. 32. Christs Argument, as it holdeth for the resurrection of the body, so for the union of them with their souls. For God is not the God of our bodies alone, but of our persons, consisting of Body and Soul.

All these are the degrees of mans perfection. None of them may be left out. In all these were believing Jews made perfect: and in all these are, and shall be, all believing Christians made perfect. And without every one of them can none of them be made perfect.

Quest. 1. How then is perfection denied to them, as it seemeth to be denied 〈◊〉〈◊〉 thi•…•… phrase, that they should not be made perfect.

Answ. It is not simply denied: but restrictively, in relation to us. Therefore it 〈◊〉〈◊〉 added without us.

•…•…. Quest. How doth their perfection depend on us, or on our perfe∣ction.* 1.1122

Ans.

• 1. In that the Resurrection of the bodyes of all Believers shall be at once and so their perfect consummation in body and Soul, Iohn 5. 28, 29. Abel the first Believer that died, and all others after him must rest in their graves, till the last of Gods elect be perfected.
• 2. In that the means of perfecting believing Jewes were reserved to our times: which were Christs Incarnation, subjection to the Law and accomplishment thereof, oblation of himself, a Sacrifice, Resur∣rection from the dead, and Ascension into heaven. All these were in the last dayes, in the time of the Jewish Church they were not a∣ctually done. If in our dayes they had not been done, those ancient Believers had not been perfected. But being all actually done in our dayes, we thereby are perfected, and they also are perfected with us. For they believed, that in the latter dayes they should be accomplished as indeed they were: and by that Faith they were justified and san∣ctified in this life, died a blessed death, had their souls received to Heaven, shall have their bodies raised and united to their souls to enjoy e•…•…ernall rest and glory: as we also who believe in Christ exhi∣bited.

This I take to be the cleer meaning of the text,* 1.1123

Hereby sundry errors raised from thence are plainly refuted.

1. None of the Souls of the faithfull shall be in Heaven till the last day.

This was the opinion of many ancients: as of Tertullian, Vigilantius, and o∣thers. Among other arguments they press this text. But▪ they erre not knowing the Scriptures, nor the power of God, Matth 22. 29. For they apply, that to the Soul separated from the body, which belonged to the last union of body and soul together.

I deny not but that by Christs entrance into Heaven, there was a great access of joy and glory to such Saints, as were dead in their soules glorified before. But that then their souls should first enter into heaven may and must be denied.

Besides, they take that to be spoken of the effect which is meant of the actuall e•…•…hibition of the means. Whereas the means of making men perfect, which was Christ, was not actually exhibited before the last dayes, they deny the effects thereof, which is the perfecting of Saints thereby.

Quest. Could the effect be before the cause.

Answ.

• 1. The highest procuring cause was before the effect: which was Gods Decree and purpose.
• 2. So also was a primary efficient cause, Gods promise, Gen. 3. 15.
• 3. So likewise the vertue and efficacy of the working cause, Rev. 13. 4.
• 4. The instrumentall or applicatory cause, which is faith. Hebr. 11. 1.

As they who maintain the foresaid errors mistake the maine ground thereof, which is this text, so they goe against the current of other Scriptures, which are these and other like, 2 Cor. 5. 1, 2. &c. Luk. 23. 43. Phil. 1. 23.

A second error is this. The Souls of the faithfull were in a place in the upper∣most* 1.1124 part of Hell, called Limbus Patrum. Of this see Chap. 8. v. 8. §. 50.

A third error is this, The Souls of the faithfull before Christ were in a place of beatificall vision, but not in heaven.* 1.1125

This is the error of some Protestants, who cut but a third betwixt 〈◊〉〈◊〉 and Papists. Hereof see more Chap. 8. v. 8. §. 50.

§. 279. Of the insufficiency of externall means in case of perfection.

THE deniall of perfection to the Jews before Christ exhibited, is in regard of the means which they had. Those means were not sufficient to make them perfect. All the means, which they had, may be comprised under this word; Law; but the Law made nothing perfect, Chap. 7. v. 19. §. 86. which in this case must be the moral or ceremonial Law.

The morall Law cannot make perfect by reason of our impotency. Rom. 8. 3. In reference to that law the Apostle saith. No man is justified by the Law, in the sight of God, Gal. 3. 11.

Of the Ceremoniall Law, it is expresly said, that the offerings thereof could not make him, that did the service, perfect, Chap. 9. v. 9. §. 49. and Chap. 10. v. 1. §. 3.

In this respect, it is called a carnal Commandement. Chap. 7. v. 16. §. 21. And the Ordinances thereof are stiled, weak and beggerly Elements. Gal. 4. 9.

1. Quest. Why was that Law then ordained?

Answ.

• 1. To shew we stood in need of means to perfect us.
• 2. To point out those means. Therefore they are called, •…•… shadow of good things to come.

2. Quest. Were not then believing Jewes made perfect.

Answ. Yes: But by the means which were typified under their rites.

This gives a demonstration of their blindness and folly, who expected perfecti∣on from the observation of that Law. Against such the Prophets much inveighed, Isa. 1. 11. Mic. 6. 6, 7. And Christ in his time Luk. 16. 15. And the Apostles in their time, Gall. 4. 9. Great also is their folly, who wish the continuance of that external Law, yet still: and also of them who think to be perfected by hu∣mane inventions. If external Divine Ordinances could not make perfect, •…•…uch less can humane.

§. 280. Of perfecting all Believers in all ages by the same means.

TO shew that God did not leave his people utterly destitute of all means of perfection, This phrase of limitation, Without us, is inserted. Whereby we are given to understand, that they had means to be made perfect▪ but such as be∣long to us Christians, and are expresly manifested in our dayes: Hereof see more Chap. 7. v. 19. §. 87.

The foresaid limitation, without us, is the rather added to give evidence, that God would have all Believers in all ages perfected by the same means. In this re∣spect, it is said, that the Ark and Baptism are, like figure (1 Pet. 3. 21.) set∣ting out one and the same thing: yet the Ark was in the first age of the world,

〈◊〉〈◊〉 Baptism in the last. The like is noted of other Sacraments in the ages be∣•…•… these, 1 Cor. 10. 2, 3, 4. In this respect the Gospel is said to be preached 〈◊〉〈◊〉 the Jews, Chap. 4. v. 2. §. 17. And we who live under the Gospel, are said 〈◊〉〈◊〉 be saved, even as they, Act. 15. 11. But most pertinent to this point, is the 〈◊〉〈◊〉 which the Apostle hath noted of Gods making known unto us the mysterie of his will in these words, that in the dispensation of the fulness of time he might 〈◊〉〈◊〉 her together in one, all things in Christ, &c. Eph. 1. 10, Col. 1. 20. This God hath so ordered.

• 1. To shew the all-sufficiency of that one onely means which is Christ Jesus, 〈◊〉〈◊〉 is able to save, to the uttermost, Heb. 7. 25. and that in regard of,
  • 1. His sufficiency. He of himself without any assistance from any other can save.
  • 2. The manifold miseries whereunto men are subject. He is able to save from all sins, and from all miseries, that arise from their sins.
  • 3. The severall persons that stand in need of salvation: he is able to save all of all sorts: such as lived before him, or with him, or shall live af∣ter him, Heb. 13. 8.
• 2. To shew his impartiall respect to all, Act. 15. 9. Gall. 3. 28. Though in 〈◊〉〈◊〉 God saw it meet, that some should live in one age of the world, and 〈◊〉〈◊〉 in another, yet he prepared but one Heaven for all, and one way for all, 〈◊〉〈◊〉 thereunto.
• 3. To give evidence of the union of all Believes in one mysticall body. Had 〈◊〉〈◊〉 that lived before Christ been perfected without us, or by any other means 〈◊〉〈◊〉 we are, they had been another body: and that body had been so perfected, 〈◊〉〈◊〉 no more members should have been added thereto. But as there is but one lead, so there is but one body, Ephes. 4. 4. This is that Catholike Church, which 〈◊〉〈◊〉 been from the beginning of the world, and shall continue to the end thereof.

This is a forcible motive to incite us to imitate them, and to walk in that way 〈◊〉〈◊〉 perfection, which they did. If they walked in that way, which was but obscure∣ly 〈◊〉〈◊〉 to them, yet is cleerly and fully made known to us: what a shame 〈◊〉〈◊〉 would it be for us to come short of them? They are gon, we yet live, let us 〈◊〉〈◊〉 that their Spirit lives in us: See more hereof, Chap. 6. v. 12. §. 83. and Chap. 13. v. 7. §. 100. &c.

§. 282. Of the resolution of, and observations from, Heb. 11. 39, 40.

THE summe of these two verses is, A commendation of antient Saints. The parts are two,

• 1. A general proposition.* 1.1126
• 2. A particular amplification thereof.

In the proposition there is

• 1. An Intimation of the persons commended, these all.
• ...

  2. A manifestation of the matter for which they are commended.

  This is set out

  • 1. By the cause, Faith.
  • 2. By the effect, a good report.

The Amplification is set down comparatively. Of the comparison there are two 〈◊〉〈◊〉.

• The first concerneth such as lived before Christ was exhibited.
• The other concerneth such as lived after.

That which concerneth the former is a privation of a priviledge; In set∣ting down whereof we have,

• 1. The Priviledge it self, which was the promise.
• 2. Their privation of it; received not.

That part of the comparison which concerneth Believers since Christ was Vers. 40▪ exhibited, is a fruition of the foresaid priviledge▪ Hereof are two parts.

• 1. The kind of priviledge, some better thing.
• 2. The end thereof; that they without us, &c.

The kind of priviledge is set out

• 1. By the Authour, God.
• 2. By the procuring cause, having provided.
• 3. By the subject matter, Some better thing.
• 4. By the persons for whom, for us.

The end is an universal perfection, that they, &c.

In setting down this end we may observe,

• 1. The manner of propounding it, Negatively in reference to an∣tient Jews; Should not be made perfect.
• 2. Affirmatively; To Jews and Christians together, in this phrase▪ without us.

Notes

• * 1.1

  Justifying faith stands with other kinds of faith.
• a 1.2

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• a 1.3

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.4

  How faith gives a being.
• * 1.5

  Faiths excel∣lency.
• a 1.6

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.7

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• c 1.8

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.9

  The difference betwixt the two parts of the verse.
• * 1.10

  Invisible things are credible.
• * 1.11

  Faiths excel∣lency.
• * 1.12

  Elders who are.
• a 1.13

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• b 1.14

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• c 1.15

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• d 1.16

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Principes qui∣bus ea reveren∣tia exhibetur quae senibus ex∣hiberi solet. Hesych.
• e 1.17

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.18

  Good testimo∣ny given to Elders.
• c 1.19

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Testimonio or∣nati sunt.
• * 1.20

  What testi∣mony ho∣noureth.
• d 1.21

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• e 1.22

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Telo percussus. Euryp.
• f 1.23

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• a 1.24

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.25

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• c 1.26

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Mens. Crea∣tion not un∣derstood by reason.
• d 1.27

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• e 1.28

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• f 1.29

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• g 1.30

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.31

  Creation per∣fect.
• h 1.32

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 o•…•…, perfecti sunt.
• i 1.33

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• k 1.34

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.35

  World made by Gods word.
• k 1.36

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.37

  Plato in Ti∣maeo.
• l 1.38

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• k 1.39

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• m 1.40

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. See Chap. 9. v. 8. §. 47.
• * 1.41

  Creation of nothing.
• * 1.42

  Or, is yet spoken of.
• * 1.43

  What Abel signifieth.
• a 1.44

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• b 1.45

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• c 1.46

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Homo miser, vel mortalis. What Cain signifieth.
• * 1.47

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• d 1.48

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.49

  •…•…erini.
• * 1.50

  Cain the elder.
• * 1.51

  Abel the better.
• a 1.52

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.53

  Gods Church as antient 〈◊〉〈◊〉 Adams Fami∣ly.
• b 1.54

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.55

  Agre•…•…ment between Cains and Abels worshiping God.
• * 1.56

  Difference between Cains and Abels of∣fering.
• * 1.57

  [c] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• a 1.58

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.59

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• c 1.60

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• a 1.61

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.62

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.63

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.64

  Why many Worthyes past over.
• a 1.65

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• a 1.66

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• a 1.67

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 videre ab 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Chap. 2. v. 8. §. 68.
• b 1.68

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• c 1.69

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.70

  Of the LXX see Chap. 1. v. 6. §. 72.
• d 1.71

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.72

  Bellarm▪ de Rom. Pontif. p. 3. c. 6. Sander. de∣monst. 26. Rhemist. An∣not, on Apoc. 11. 3.
• e 1.73

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• f 1.74

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• a 1.75

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• b 1.76

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• c 1.77

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.78

  [d] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• e 1.79

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• f 1.80

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.81

  Enoch walked with God. Hithpael.
• h 1.82

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• c 1.83

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• d 1.84

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.85

  What makes men please God.
• a 1.86

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.87

  Debitor est is qui accedit ad Deum ut cre∣dat quod sit, & i•…•…s qui quae∣runt se futurus sit remunera∣tor. Sic Tre∣mel. interpret. Syrum.
• a 1.88

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• a 1.89

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Psal. 62. 12.
• * 1.90

  Why God a Rewarder.
• a 1.91

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.92

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• c 1.93

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• d 1.94

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• a 1.95

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• b 1.96

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• c 1.97

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 consolatus est.
• d 1.98

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.99

  [e] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 quiev•…•…
• a 1.100

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.101

  God w•…•…ll •…•…s Saints rule.
• b 1.102

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• c 1.103

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.104

  How Flood not seen.
• a 1.105

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• a 1.106

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• a 1.107

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.108

  1. The matter of the Ark.
• * 1.109

  2. The mea∣sure of the Ark.
• * 1.110

  3. The form of the Ark.
• * 1.111

  Cavils against the Ark.
• * 1.112

  God useth means.
• a 1.113

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.114

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Who were of Noah's house.
• * 1.115

  Preservation in the Ark a type of eter∣nal salvation.
• c 1.116

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.117

  God saveth body and soul.
• * 1.118

  Unbelievers no prejudice to Believers.
• a 1.119

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.120

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.121

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. World put for Inhabitants. World most wicked.
• * 1.122

  How the World con∣demned by the Ark.
• c 1.123

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• d 1.124

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.125

  •…•…eans of pre∣•…•…rvation may •…•…ring destru∣ction.
• * 1.126

  Come out of the World.
• * 1.127

  Most men perish.
• a 1.128

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.129

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• c 1.130

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Privilege of an Heir. See Chap. 1. v. 14. §. 160, 162.
• d 1.131

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. See Chap. 1. v. 9. §. 114. Excellency of righteousness.
• * 1.132

  Righteousness of faith. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.133

  Abraham's faith a justi∣fying faith.
• a 1.134

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.135

  Chrysost. Theodor. Oecum. Erasm.
• * 1.136

  Fide qui voca∣tur Abraham obedivit. Vat. Lat.
• * 1.137

  Theophylact. Syr. Beza, 〈◊〉〈◊〉.
• * 1.138

  Gods call was Abraham's warrant.
• a 1.139

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.140

  〈◊〉〈◊〉 obey∣e•…•… Gods call.
• * 1.141

  Obedience.
• * 1.142

  Simple obedi∣ence. See §. 41.
• a 1.143

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.144

  Abraham cal∣led out of his Country.
• * 1.145

  Abraham's Country an idolatrous place.
• b 1.146

  Idolola∣tria.
• c 1.147

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• d 1.148

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• e 1.149

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• g 1.150

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, species, spe∣ctrum.
• h 1.151

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, totum.
• i 1.152

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• k 1.153

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• l 1.154

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. parti∣cula intensiva.
• * 1.155

  [m] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, trento.
• a 1.156

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.157

  See Chap. 9. v. 15. §. 92.
• * 1.158

  Faith receives things future.
• b 1.159

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.160

  Inheritance what it is.
• * 1.161

  Promises ac∣complished in ones Posterity.
• * 1.162

  Promises not yet accom∣plished.
• a 1.163

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.164

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.165

  Abraham knew not where to abide.
• * 1.166

  Abraham con∣tinued in a strange Land.
• a 1.167

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.168

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• c 1.169

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• e 1.170

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• d 1.171

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉;
• e 1.172

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• f 1.173

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, incola.
• g 1.174

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, transmigrare.
• h 1.175

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, commorari.
• * 1.176

  Why called the Land of promise.
• a 1.177

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.178

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.179

  Gods promise puts life to faith.
• * 1.180

  Gods promise is for the better.
• a 1.181

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.182

  What Strange signifieth.
• b 1.183

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• c 1.184

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• d 1.185

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• e 1.186

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• f 1.187

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.188

  Faith over∣cometh all difficulties.
• a 1.189

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.190

  Why the Pa∣triarchs dwelt in Tents.
• * 1.191

  Believers con∣tent.
• a 1.192

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.193

  Abraham lived 100 years in a strange Land.
• * 1.194

  Isaac and Ia∣cob of Abra∣ham's mind.
• b 1.195

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, cum Platone con∣s•…•…ntire.
• * 1.196

  [c] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.197

  H•…•…irs of pro∣mise.
• c 1.198

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• a 1.199

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.200

  What it is to look for.
• * 1.201

  Heaven re∣sembled to a City.
• a 1.202

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.203

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.204

  Heaven made by God.
• a 1.205

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.206

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• c 1.207

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• d 1.208

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• e 1.209

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• f 1.210

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• a 1.211

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.212

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• c 1.213

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• d 1.214

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• e 1.215

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• f 1.216

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 jod.
• g 1.217

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• h 1.218

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.219

  principatum obt•…•…nuit, vel exercuit.
• i 1.220

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• k 1.221

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• l 1.222

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• m 1.223

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 he.
• * 1.224

  Princeps.
• * 1.225

  Domina.
• * 1.226

  Sarahs worthy acts.
• * 1.227

  Womens and Mens like pri∣vileges.
• * 1.228

  Invectives a∣gainst Wo∣men.
• a 1.229

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.230

  Vide Dan. Heinsii Ex•…•…rcitat. Sacr. in loc.
• c 1.231

  90 years old, Gen. 17. 17.
• d 1.232

  50 years.
• d 1.233

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.234

  Faith receives what it hath not.
• * 1.235

  Children are blessings. See Chap. 6. v. 14. §. 105.
• a 1.236

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, peperit.
• * 1.237

  Faith conti∣nueth.
• a 1.238

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.239

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, quantus, Col. 2. 1.
• c 1.240

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• d 1.241

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• e 1.242

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• f 1.243

  Claro∣mont. Cod. Complut. 〈◊〉〈◊〉. Vet. Latin.
• a 1.244

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.245

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.246

  Who doubt may be assu∣red.
• * 1.247

  Weak faith may be strengthned.
• c 1.248

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• d 1.249

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• a 1.250

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.251

  Faith recom∣penced.
• * 1.252

  Gods promise enlarged to Believers.
• b 1.253

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.254

  Nati sunt po∣steri, Beza.
• * 1.255

  Gods blessing increased. See §. 61.
• * 1.256

  Despise not small begin∣nings.
• c 1.257

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• d 1.258

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• e 1.259

  Etiam ex uno.
• f 1.260

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• a 1.261

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, mortuns.
• b 1.262

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.263

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, id est, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.264

  How Astrono∣mers number the Stars.
• * 1.265

  Stars and Sand innu∣merable.
• * 1.266

  Rules for hy∣perbolies.
• a 1.267

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.268

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• c 1.269

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• d 1.270

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• a 1.271

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.272

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• c 1.273

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, se∣cundu•…•….
• * 1.274

  How Enoch may be rec∣koned among those that dyed.
• a 1.275

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.276

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.277

  Believers be∣fore Abraham had promises.
• a 1.278

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• b 1.279

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, ab 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• c 1.280

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• d 1.281

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• e 1.282

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• f 1.283

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 sal•…•….
• g 1.284

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.285

  Distingue int•…•… rem & spem.
• h 1.286

  Italiam l•…•…to soc•…•…i cla∣more salutant, Virg. Aeneid. 3.
• a 1.287

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• a 1.288

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.289

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• c 1.290

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.291

  [d] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.292

  Strangers and Pilgrims dif∣fer.
• * 1.293

  Saints as Strangers.
• * 1.294

  Properties of Strangers.
• * 1.295

  Saints are Pilgrims.
• * 1.296

  Properties of Pilgrims.
• * 1.297

  Supports of Strangers and Pilgrims.
• a 1.298

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.299

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• c 1.300

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.301

  True professi∣on.
• * 1.302

  False professi∣on.
• * 1.303

  The end of speech.
• * 1.304

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• a 1.305

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.306

  Who seek amiss.
• * 1.307

  How seek aright.
• a 1.308

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• b 1.309

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.310

  Why Heaven a Country.
• a 1.311

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.312

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• c 1.313

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• d 1.314

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• a 1.315

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.316

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• a 1.317

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.318

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• c 1.319

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. porrigo.
• * 1.320

  [d] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. appetere.
• e 1.321

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. sugere.
• * 1.322

  Aristot. Rhe∣tor. L. 1.
• f 1.323

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. libido.
• * 1.324

  Faith desires the better things.
• g 1.325

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• a 1.326

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.327

  Duties where∣unto Heaven puts us on.
• a 1.328

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.329

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• c 1.330

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• d 1.331

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• a 1.332

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• b 1.333

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• c 1.334

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• d 1.335

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• e 1.336

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• f 1.337

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• g 1.338

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.339

  Admiration▪
• * 1.340

  Speciall fa∣vours to Gods peculiar peo∣ple.
• * 1.341

  Consolation.
• * 1.342

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.343

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• c 1.344

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.345

  Why God prepared Heaven.
• * 1.346

  Heaven a City
• a 1.347

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.348

  Restrictive phrases.
• * 1.349

  How Children of the King∣dom cast out.
• * 1.350

  Why Heaven to a peculiar people.
• * 1.351

  V. 13.
• * 1.352

  V. 14.
• * 1.353

  V. 15.
• * 1.354

  V. 16.
• * 1.355

  V. •…•…3.
• * 1.356

  V. 14.
• * 1.357

  V. 15.
• * 1.358

  V. 16.
• * 1.359

  Faith makes obedient.
• a 1.360

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. God tempted Abraham.
• * 1.361

  How God commanded a Father to of∣fer his Son.
• * 1.362

  God tries the best.
• * 1.363

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. praeterit.
• * 1.364

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. offere, immolo.
• a 1.365

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.366

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• c 1.367

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• d 1.368

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Luk. 16. 6, 7.
• e 1.369

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.370

  How Abraham received the promises.
• * 1.371

  What pro∣mises here meant.
• * 1.372

  No obstacle hinders the vigor of faith
• a 1.373

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• b 1.374

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 risit.
• * 1.375

  [c] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• a 1.376

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.377

  V. 18.
• * 1.378

  What Isaac'•…•… seed intended.
• c 1.379

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.380

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.381

  Abrahams of∣fering up Isaac against special promises.
• * 1.382

  Simple and absolute obe∣dience.
• a 1.383

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• b 1.384

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• c 1.385

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• a 1.386

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.387

  Blessing of be∣lievers exten∣ded to posteri∣ty.
• a 1.388

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.389

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• c 1.390

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.391

  Degrees of Dearness.
• * 1.392

  Iob yielded all to God.
• * 1.393

  Why all to be yielded to God.
• * 1.394

  God and A∣braham com∣pared.
• * 1.395

  Difference between God and Abraham.
• * 1.396

  Isaac's age when he was offered up.
• * 1.397

  Abraham's
• * 1.398

  〈…〉〈…〉
• * 1.399

  Isaac bound.
• * 1.400

  What God wills must be endured.
• * 1.401

  Extent of obe∣dience.
• a 1.402

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.403

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• c 1.404

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.405

  Meditation on grounds of faith strength∣neth it.
• * 1.406

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Gods power a prop to faith.
• a 1.407

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.408

  Resurrection as a full re∣stauration.
• * 1.409

  Death invin∣cible.
• a 1.410

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• b 1.411

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, media voce, re∣porta. God returns what is given.
• c 1.412

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• a 1.413

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.414

  Chrysoft. Theophyl. Oecum.
• * 1.415

  Theodoret.
• * 1.416

  Unde illum eti∣am resurre∣ctionis typ•…•… re∣duxit. Erasm.
• * 1.417

  Nomen 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 pro simi∣litudinis nota accipitur.
• * 1.418

  V. 17.
• * 1.419

  V. 18.
• * 1.420

  V. 17.
• * 1.421

  V. 18.
• * 1.422

  V. 19.
• a 1.423

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• a 1.424

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• b 1.425

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 calcaneum.
• c 1.426

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Supplantavit. Jer. 9. 4.
• * 1.427

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Esau.
• d 1.428

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Pilus Isa. 7. 20.
• e 1.429

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 seci•…•….
• f 1.430

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Edom.
• g 1.431

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 rubuit.
• * 1.432

  〈◊〉〈◊〉.
• * 1.433

  Gen. 25. 31. &c.
• * 1.434

  The younger preferred.
• * 1.435

  Different bles∣sings for diffe∣rent persons.
• a 1.436

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• a 1.437

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 A Grand-fa∣ther blesseth his sons chil∣dren.
• b 1.438

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• c 1.439

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• d 1.440

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.441

  Fructum edi∣dit. The younger brother pre∣ferred before the elder. See v. 4. §. 11.
• e 1.442

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• f 1.443

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Oblitus est.
• g 1.444

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Grace exten∣deth to the seed of belie∣vers.
• a 1.445

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• a 1.446

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• b 1.447

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Prostravit.
• c 1.448

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• d 1.449

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 inclinavit. Pro. 2. 2.
• e 1.450

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Lectus. 2 King. 4. 10.
• f 1.451

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 baculum. Num. 17. 2.
• g 1.452

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• h 1.453

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 summus, Luk. 16. 24. Mar. 13. 27. God on all occasions to be worshipped. Reverend ge∣sture in wor∣shipping God.
• a 1.454

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Addidit.
• b 1.455

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 〈◊〉〈◊〉 〈◊〉〈◊〉
• a 1.456

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• b 1.457

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• c 1.458

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Finis.
• * 1.459

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.460

  Words of dy∣ing men hee∣ded.
• a 1.461

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• a 1.462

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• b 1.463

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.464

  Care of dead corps.
• * 1.465

  Papists Re∣liques.
• a 1.466

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 A mother composed un∣der parents.
• b 1.467

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Populus excel∣sus.
• c 1.468

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Glorio•…•…a. Exod. 6. 20.
• * 1.469

  Parents hono∣red by worthy Children.
• * 1.470

  Parents espe∣cially ought to be carefull of their children.
• * 1.471

  A joynt care of both pa∣rents over their children.
• a 1.472

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.473

  Why Moses Parents hid him.
• * 1.474

  How extraor∣dinary pat∣t•…•…rns, are imi∣table.
• * 1.475

  Why men to be hid from danger.
• * 1.476

  How men may be con∣cealed.
• * 1.477

  Nothing a∣gaist Truth.
• * 1.478

  A good end justifieth not an ill act.
• * 1.479

  A sin to be∣tray the inno∣cent.
• a 1.480

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.481

  Sera est in fun∣do parsimonia.
• * 1.482

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 V•…•…ni, vidi, vici.
• a 1.483

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• b 1.484

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• c 1.485

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.486

  Why Moses hid but three months.
• * 1.487

  Malicious are sedulous.
• * 1.488

  Danger to be prevented as long as may be.
• a 1.489

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• b 1.490

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• c 1.491

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 A divine stamp.
• * 1.492

  God oft mar∣keth such as are for great imployments.
• * 1.493

  Parents to take notice of Gods stamp on a child.
• a 1.494

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• b 1.495

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• c 1.496

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• d 1.497

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉▪
• e 1.498

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• f 1.499

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• g 1.500

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.501

  Evill Edict•…•… not to be obeyed.
• * 1.502

  Superiour, commands no warrant for evill.
• a 1.503

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Grandis sa∣ctus.
• b 1.504

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.505

  Weighty mat∣ters to be at∣tempted by men of years.
• * 1.506

  Moses a type of Christ.
• a 1.507

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.508

  How Moses refused hon•…•…r▪
• b 1.509

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.510

  Faith makes honours to be sleighted.
• * 1.511

  Ambitious have littl•…•… Faith.
• * 1.512

  What ambi∣tion is.
• c 1.513

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Sup•…•…r apparere. Superbire.
• * 1.514

  Honour may be sought.
• * 1.515

  Cautious a∣bout seeking honour.
• * 1.516

  Arist. in Ethic.
• * 1.517

  Honour vo∣luntarily re∣fused.
• * 1.518

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• a 1.519

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. ab 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 eligo. How Moses chose afflicti∣ons.
• b 1.520

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• a 1.521

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• b 1.522

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• c 1.523

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• d 1.524

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Male tractare.
• e 1.525

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Male tractari.
• f 1.526

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Una male vex∣ari.
• g 1.527

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Who were the people of God.
• * 1.528

  Saints under affliction.
• * 1.529

  Affliction keeps not be∣lievers one from another▪
• * 1.530

  Advantages of Communion of Saints.
• * 1.531

  Damages of company with wicked ones.
• a 1.532

  〈◊〉〈◊〉 quam.
• b 1.533

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• c 1.534

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, vel, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 f•…•…uor.
• d 1.535

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• e 1.536

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• f 1.537

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Pleasures oc∣casion sin.
• * 1.538

  How pleasures causo sin.
• * 1.539

  Happiness cannot consist in pleasures.
• * 1.540

  All pleasures not unlawfull
• * 1.541

  Why pleasures are usefull.
• * 1.542

  Cautions a∣bout pleasures.
• a 1.543

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• a 1.544

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. •…•…bitratus.
• * 1.545

  Matters to be interprised on good ground.
• a 1.546

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.547

  Different kinds of re∣proach.
• * 1.548

  How Christ reproched be∣fore he was exhibited.
• * 1.549

  Christ known before he was Incarnate.
• a 1.550

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.551

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• c 1.552

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 quia 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• d 1.553

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.554

  What re∣proaches pre∣cious.
• * 1.555

  Why believers and others of contrary opi∣nions.
• a 1.556

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.557

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Recompence not upon me∣rit.
• * 1.558

  What reward did Moses eye.
• a 1.559

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.560

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• c 1.561

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 respicio.
• d 1.562

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• e 1.563

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a•…•….
• f 1.564

  〈◊〉〈◊〉 •…•…d 〈◊〉〈◊〉 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.565

  Reward puts on to do and endure.
• * 1.566

  Moses twice forsook Egypt.
• * 1.567

  Chrysost. Theo∣doret. Theophyl. Occumen. Iunius in Pa∣ral. Aug. Mar∣lorat. in Eccles. Expos.
• * 1.568

  Prudence in avoiding dan∣ger may stand with courage.
• * 1.569

  Faith makes leav•…•… any place.
• a 1.570

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.571

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• c 1.572

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.573

  Faith maks invincible.
• a 1.574

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.575

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.576

  Faith seeth God.
• a 1.577

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.578

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, ab 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.579

  How God is invisible.
• * 1.580

  Against An∣thropomor∣phites.
• * 1.581

  Against re∣presentation•…•… of God.
• * 1.582

  God to be con∣ceived as he is revealed.
• * 1.583

  Invisible ones see things vi∣sible.
• * 1.584

  Faith seeth what is invi∣sible.
• * 1.585

  Faith of an in∣finite capa∣city.
• * 1.586

  Faith seeth beyond things seen.
• * 1.587

  How Martyrs endured what they did.
• * 1.588

  V. 28.
• * 1.589

  Faith makes obedient.
• a 1.590

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.591

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.592

  Gods work at∣tributed to man.
• * 1.593

  The notation of the name Pass-over.
• a 1.594

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.595

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• c 1.596

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Transiliit.
• d 1.597

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Transitus.
• e 1.598

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• f 1.599

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• g 1.600

  Pascha.
• * 1.601

  The occasion of the name Passeover.
• * 1.602

  The divers re∣spects wherein the word Pass∣over is used.
• * 1.603

  A'description of the Pass∣over.
• * 1.604

  Gods mercies to be remem∣bred.
• * 1.605

  Sacraments to be observed by Faith.
• a 1.606

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.607

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• c 1.608

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. •…•…ffundo. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. fund•…•….
• d 1.609

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• a 1.610

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.611

  Faith and pru∣dence in pre∣venting dan∣ger.
• b 1.612

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• c 1.613

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.614

  God the prin∣cipal de∣stroyer.
• a 1.615

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.616

  Dearest sub∣ject to destru∣ction.
• * 1.617

  Why the dea∣rest taken a∣way.
• * 1.618

  Provoke not God.
• * 1.619

  Set not heart on things be∣low.
• b 1.620

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. All of all sorts subject to de∣struction.
• * 1.621

  The sin and punishment of the Egyptians alike.
• * 1.622

  Judgment an∣swerable to sins.
• * 1.623

  Children may suffer for their Fathers sin.
• a 1.624

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.625

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.626

  Ve•…•…se 24.
• * 1.627

  25.
• * 1.628

  〈◊〉〈◊〉.
• * 1.629

  V. 27.
• * 1.630

  V. 28.
• * 1.631

  Verse 25.
• * 1.632

  Verse 26.
• * 1.633

  Verse 27.
• * 1.634

  Verse 28.
• a 1.635

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.636

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• c 1.637

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.638

  Faith com∣mon to all sorts.
• * 1.639

  Who they were that be∣lieved.
• * 1.640

  Many reap benefit by the faith of some. See §. 166. in the end.
• d 1.641

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• e 1.642

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Mare judici. Mare algosum.
• f 1.643

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.644

  The red Sea, why so called?
• g 1.645

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. How they passed thorow the red Sea
• * 1.646

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.647

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 ve∣•…•… 〈◊〉〈◊〉.
• * 1.648

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.649

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.650

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.651

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• l 1.652

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.653

  Faith makes bold.
• * 1.654

  Faith makes weak ones strong.
• * 1.655

  God carrieth through dan∣ger.
• * 1.656

  God can make the most dan∣gerous place the safest.
• * 1.657

  Difference be∣twixt the pow∣er of God and creatures.
• * 1.658

  Who compri∣sed under Agyptians:
• a 1.659

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.660

  Boldness of enemies a∣gainst Gods people.
• * 1.661

  Power of Sa∣than in wicked ones.
• * 1.662

  Many Profes∣sors too timo∣rous.
• a 1.663

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.664

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 bibo.
• c 1.665

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.666

  Presumption causeth destru∣ction▪
• * 1.667

  Means of somes preser∣vation may prove others destruction.
• * 1.668

  What kind of Sacrament the Israelites pas∣sing through the red Sea was.
• * 1.669

  What Iericho was.
• * 1.670

  Why Iericho destroyed.
• * 1.671

  How Iericho fell by faith.
• * 1.672

  How the walls fell.
• * 1.673

  The degrees of Iericho's destruction.
• a 1.674

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.675

  The means of destroying Ie∣richo.
• * 1.676

  Why the Ark was carried in the Army.
• * 1.677

  Faith works on senceless creatures.
• * 1.678

  God removes impediments.
• * 1.679

  Mens defences against God are nothing.
• * 1.680

  Folly to at∣tempt against God.
• a 1.681

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.682

  Why God useth mean means.
• * 1.683

  Observe un∣warranted means.
• * 1.684

  God hath his set times.
• * 1.685

  A servil work on the Sab∣bath.
• * 1.686

  Or, that were disobe∣dient.
• * 1.687

  Motives to be∣lieve.
• * 1.688

  How Rahab first came to believe.
• * 1.689

  Seed of faith accepted.
• * 1.690

  Comfort in the seed of faith.
• * 1.691

  Improve smal means.
• * 1.692

  Measure of grace accor∣ding to means.
• a 1.693

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.694

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 latus 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• c 1.695

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 latus. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 clatus.
• a 1.696

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.697

  Whether the Hebrew word signify Hostess or Harlot.
• b 1.698

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 •…•…ornicatus est.
• c 1.699

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• d 1.700

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.701

  Of the LXX. see chap. 1. v. 6. §. 1•…•….
• e 1.702

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.703

  Rahabs prero∣gatives.
• * 1.704

  Gods high ac∣count of peni∣tents.
• a 1.705

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.706

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, per∣do.
• c 1.707

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• d 1.708

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.709

  How Rahab was preserved.
• * 1.710

  How Rahabs not perishing was an act of her Faith.
• * 1.711

  Faith keeps from common destruction.
• * 1.712

  Others reap benefit by the Faith of some.
• a 1.713

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.714

  In•…•…idelity cau∣seth destru∣ction.
• a 1.715

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• b 1.716

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.717

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• c 1.718

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• d 1.719

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 explorator.
• e 1.720

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.721

  Why Spies sent.
• * 1.722

  Spies are war∣tantable.
• * 1.723

  Events do not judge actions.
• * 1.724

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Antigo Dolu•…•… an virtus quis in hoste requi∣rit. Virg.
• * 1.725

  How Rahab re∣ceived the spies.
• * 1.726

  Why Rahab received spi•…•…s against her Country. See §. 190.
• a 1.727

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.728

  Men in dan∣ger to be pre∣served.
• * 1.729

  Rahabs failing in her answer to the Kings Officers.
• * 1.730

  God passeth by the infirmi∣ties of the up∣right.
• * 1.731

  How Rahabs words freed from falshood.
• * 1.732

  What equivo∣cation in ge∣nerall is.
• * 1.733

  See the Eng∣lish Annota∣tions on 2 Chro. 22. 1. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Aequivocatio.
• * 1.734

  Tropes and Figures the some with e∣quivocation.
• * 1.735

  Popi•…•…h equi∣vocation dete∣stable.
• * 1.736

  Cautions a∣bout Popish equivocation.
• * 1.737

  Equivocation upon equivo∣cation.
• * 1.738

  Equivocation upon oath. See chap. 6. v. 16. §. 125.
• * 1.739

  Limitations about verbal ambiguities.
• * 1.740

  Popish reser∣vations can∣not be found out.
• * 1.741

  Papists equi∣vocate before incompetent Mogistrates.
• * 1.742

  Papists wit∣tingly deceive.
• * 1.743

  Arguments a∣gainst Popish equivocation. Aristotle.
• * 1.744

  Absurdities of equivocation.
• * 1.745

  Arguments for equivo•…•…ation answered.
• * 1.746

  Wherin ones Countrey to be preferred before the Church.
• * 1.747

  August. contra. Faust. Manich. lib. 22. cap. 75. Wherein the Church to be preferred be∣fore ones Country. See §. 187.
• * 1.748

  How Rahab was justified by work•…•….
• * 1.749

  Or, that were disobedient.
• * 1.750

  Transition.
• * 1.751

  Rhetoricall communica∣tion.
• a 1.752

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.753

  More Wor∣thies then re∣gistred.
• * 1.754

  Be not over∣carefull of a memoriall af∣ter death.
• * 1.755

  It is 〈◊〉〈◊〉 in our genera∣tion to do good.
• * 1.756

  Multitude of Believers.
• * 1.757

  Tediousnes to be avoyded.
• * 1.758

  15. Judges.
• * 1.759

  Why but five •…•…udges named.
• * 1.760

  Why not in their order.
• * 1.761

  Grace adds honour.
• * 1.762

  God fitted men to their functions.
• a 1.763

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Succid•…•…t.
• * 1.764

  Lam. 2▪ 3. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Gideon
• b 1.765

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 vel 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 litigavit.
• c 1.766

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Lev. 21. 4.
• * 1.767

  Judg. 11. 25. Gen. 26. 22. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 litigator.
• * 1.768

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Ie∣rubbaal▪
• * 1.769

  Fortitude.
• * 1.770

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.771

  Baraks name.
• a 1.772

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Fulminavit.
• * 1.773

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Fulgu∣ravit.
• * 1.774

  Baraks infir∣mity.
• * 1.775

  Baraks ver∣tues.
• * 1.776

  Samsons name.
• a 1.777

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• b 1.778

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Sol▪
• c 1.779

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Affixum relativum.
• d 1.780

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Est nota nominis.
• * 1.781

  Hercules not comparable to Samson.
• * 1.782

  Samsons sin.
• * 1.783

  Sin not unpu∣nished in Saints.
• * 1.784

  The great things which Samson did by his strength.
• * 1.785

  The means•…•… which Samson used.
• * 1.786

  Sampsons right use of his strength.
• * 1.787

  Samsons hair no naturall cause of his strength.
• * 1.788

  Samsons strength from God.
• * 1.789

  How Samsons strength in his hair.
• * 1.790

  What •…•…air im∣plieth.
• * 1.791

  Grace de∣cayed may be recovered.
• * 1.792

  Samsons death wherein •…•…is lawfull.
• * 1.793

  Self-murther a damnable sin.
• a 1.794

  Plato in Crit. Arist. in Ethic. Senec.
• b 1.795

  Cic. in So•…•…n. Scip.
• c 1.796

  Virg. Aen. 6. Quam vellen•…•… aethere in alto Nunc est pau∣perem & duros perferre labores.
• * 1.797

  Insepultus ab∣•…•…iciatur. Senec, controvers. 〈◊〉〈◊〉, 〈◊〉〈◊〉.
• * 1.798

  Pretences for hope of the salvation of self-murthe∣rers.
• * 1.799

  Euse•…•…. Eccles. hist. l. 8. c. 12.
• * 1.800

  Cic. Tusc.
• * 1.801

  Quest. 1. l. 1. Senec. Epist. 24.
• * 1.802

  Sol ej•…•…s▪
• a 1.803

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 rui•…•….
• b 1.804

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• c 1.805

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.806

  Iephthah a ba∣stard.
• * 1.807

  Infamy of ba∣stardy.
• * 1.808

  Nullius filius.
• * 1.809

  A bastard highly advan∣ced.
• * 1.810

  Arguments to prove, that Iephthah offe∣red up his daughter.
• a 1.811

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• b 1.812

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.813

  Children a blessing.
• * 1.814

  Arg. to prove that Jephthah's Daughter was not sacrificed.
• d 1.815

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• e 1.816

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.817

  Excusat non a toto sed a tanto.
• * 1.818

  Excellency of Iephthah.
• * 1.819

  1. Valour.
• * 1.820

  2. Improve∣ment of va∣lour against enemies.
• * 1.821

  3. Care of o∣thers.
• * 1.822

  4. Providence.
• * 1.823

  5. Fair deal∣ing.
• * 1.824

  6. Piety.
• * 1.825

  A Iove prin∣cipium.
• * 1.826

  7. Faith.
• a 1.827

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 1 Chron. 11. 1.
• b 1.828

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Ami∣cus, dilectus, Cant. 5. 9.
• * 1.829

  Davids frail∣ties.
• * 1.830

  David's trialls before he was setled in the Kingdom.
• * 1.831

  David's sins. 1 Anger.
• * 1.832

  2 Distrust.
• * 1.833

  3 Polygamy.
• * 1.834

  4 Setting the Ark on a cart.
• * 1.835

  5 Adultery & Murther.
• * 1.836

  Punishments of Davids A∣dultery and Murther.
• * 1.837

  Davids in∣ward troubles.
• * 1.838

  David's graces.
• * 1.839

  1 Respects to Gods Word.
• * 1.840

  2 Faith.
• * 1.841

  3 Repentance.
• * 1.842

  4. Sincerity.
• * 1.843

  5. Integrity.
• * 1.844

  6. Delight in Gods Law.
• * 1.845

  7. Zeal.
• * 1.846

  8. Devotion.
• * 1.847

  9. Submission to God.
• * 1.848

  10. Self de∣nial.
• * 1.849

  1 Loyalty.
• * 1.850

  2. Faithful∣ness.
• * 1.851

  3. Well using his abilities.
• * 1.852

  4. Justice.
• * 1.853

  5. Keeping Covenants.
• * 1.854

  6. Mercy.
• * 1.855

  7. Sympathy.
• * 1.856

  8. Liberality.
• * 1.857

  9. Retributi∣on.
• * 1.858

  10. Bearing wrongs.
• * 1.859

  11 Recom∣pencing good for evil.
• * 1.860

  Terminus a quo, ad quem.
• * 1.861

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.862

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 P•…•…tii eum a Deo.
• * 1.863

  Samuel's name
• * 1.864

  Samuel's birth extraordinary.
• * 1.865

  Samuel's edu∣cation.
• * 1.866

  Samuel's con∣versation in his younger years.
• * 1.867

  Samuel faith∣full as a Pro∣phet.
• * 1.868

  Samuels pray∣er powerfull.
• * 1.869

  An heavy cross on Sa∣muel's enter∣ance on his goverment.
• * 1.870

  An heavy cross at the end of Samuels goverment.
• * 1.871

  Samuel being dead was not raised.
• * 1.872

  Bellarm, de Christ. Anim. l. •…•…. cap. 11. Arguments for raising Sa∣muel answer∣ed.
• * 1.873

  Reasons to prove that Samuel him∣self appeared not to Saul.
• a 1.874

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.875

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.876

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• a 1.877

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.878

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Things above human power done by faith.
• c 1.879

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• d 1.880

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. certa∣men.
• e 1.881

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• f 1.882

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. de bello.
• g 1.883

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Regnum. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Rex. War lawfull.
• * 1.884

  Nations may be subdued.
• a 1.885

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.886

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• c 1.887

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• d 1.888

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• a 1.889

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.890

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 How promise obtained.
• c 1.891

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 adepti sunt vulg. Lat. asse∣•…•…uti sunt B•…•…za.
• d 1.892

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. v. 13. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 v. 33. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. v. 39. Promises how received, how not.
• * 1.893

  Inter spem & rem.
• * 1.894

  Promises, grounds of faith, Promises, re∣ceived by faith.
• a 1.895

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.896

  [a] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. obturo.
• * 1.897

  How Lions mouths stop∣ped.
• a 1.898

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.899

  [a] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Extinguo.
• * 1.900

  Fire terrible.
• * 1.901

  [b] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.902

  Faith quench∣eth fire.
• a 1.903

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• b 1.904

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• c 1.905

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The use of a sword.
• d 1.906

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• e 1.907

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Os gladii.
• * 1.908

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.909

  Faith freeth from despe∣rate danger.
• a 1.910

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.911

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Corroboro.
• c 1.912

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Possum.
• * 1.913

  Hezekiah's re∣covery.
• * 1.914

  How Heze∣kiah plea•…•…ed his integrity.
• * 1.915

  By Faith in∣cureable dis∣eases cured. Recovery how prayed for.
• * 1.916

  Manifold in∣firmities.
• * 1.917

  Security & in∣solency to be avoided.
• a 1.918

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.919

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• c 1.920

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• d 1.921

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Bellum, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Verto.
• e 1.922

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Perdo.
• f 1.923

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 ac si esset 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.924

  Valour com∣mendable.
• * 1.925

  Gods spirit works valour.
• * 1.926

  Valour of Heathen not true valour.
• * 1.927

  Who need va∣lour.
• * 1.928

  How Faith makes vali∣ant.
• a 1.929

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• b 1.930

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• c 1.931

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 〈◊〉〈◊〉 inclino.
• d 1.932

  〈◊〉〈◊〉.
• e 1.933

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.934

  Who are Aliens.
• * 1.935

  Faith make•…•… victorious.
• * 1.936

  Want of faith cause of 〈◊〉〈◊〉 success.
• * 1.937

  War to be a∣gainst Aliens.
• * 1.938

  Why war be∣twixt Iudah and Israel.
• * 1.939

  Why war be∣twixt David and Saul.
• * 1.940

  War betwixt Pro•…•…essors to be lamented.
• a 1.941

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.942

  Death most irresistible. See v. 19. §. 99.
• b 1.943

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.944

  How children raised by Pa∣rents Faith.
• * 1.945

  Reddiderunt mulieribus mortuos ea∣rum.
• c 1.946

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• d 1.947

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.948

  Women wor∣thies.
• * 1.949

  Faith extends to raise the dead.
• * 1.950

  Faith gets good by others acts.
• a 1.951

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.952

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.953

  Principles which support in trialls.
• * 1.954

  What sufferers are here meant.
• * 1.955

  Sufferings of Jews here meant.
• * 1.956

  How humane Authors and Traditions u∣sed.
• * 1.957

  How Scripture the word of truth.
• * 1.958

  No part of S. Scripture lost.
• a 1.959

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.960

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• c 1.961

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Tympanum.
• d 1.962

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• e 1.963

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.964

  How may any offer them∣selves to Mar∣tyrdom.
• * 1.965

  〈◊〉〈◊〉 hate the truth most,
• a 1.966

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.967

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. •…•…onsequi.
• c 1.968

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• d 1.969

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. s•…•…atuo.
• e 1.970

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• f 1.971

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. re rursum.
• g 1.972

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Surgo.
• h 1.973

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. What is the better Resur∣rection.
• * 1.974

  Of the divers kinds of Re∣surrection. See §. 250.
• i 1.975

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.976

  Saints suffer for advantage.
• * 1.977

  Believers have their eye on the Resurre∣ction in their sufferings.
• * 1.978

  The Resurre∣ction which Believers aime at, is the best.
• * 1.979

  Divers kinds of Resurre∣ction.
• a 1.980

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.981

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• c 1.982

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• d 1.983

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• e 1.984

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉.
• f 1.985

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, v•…•…l 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• g 1.986

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• h 1.987

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. 〈◊〉〈◊〉.
• i 1.988

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• k 1.989

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• l 1.990

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• m 1.991

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• a 1.992

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.993

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Flagello.
• * 1.994

  Professors basely hand∣led.
• a 1.995

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.996

  Bonds.
• b 1.997

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, ligo.
• c 1.998

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.999

  Imprisonmet.
• d 1.1000

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Custodio.
• e 1.1001

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Custos.
• f 1.1002

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. In carcerem tra•…•…o.
• * 1.1003

  Who impriso∣ned.
• * 1.1004

  Martyrs had trialls of per∣secution.
• a 1.1005

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.1006

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.1007

  How men sto∣ned.
• * 1.1008

  Why men sto∣ned.
• a 1.1009

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. diffecti sunt.
• b 1.1010

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. 〈◊〉〈◊〉.
• * 1.1011

  Jewes tradi∣tion of Isaiah's being sawen asunder.
• * 1.1012

  Persecutors cruelty in the death of Mar∣tyrs.
• a 1.1013

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.1014

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• c 1.1015

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• d 1.1016

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. cremati vel, us•…•…∣ulati sunt.
• * 1.1017

  [a] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.1018

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 os.
• c 1.1019

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• d 1.1020

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• e 1.1021

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• a 1.1022

  Hi•…•…rom. ad 〈◊〉〈◊〉, & He∣•…•…od.
• * 1.1023

  Who are con∣•…•….
• a 1.1024

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.1025

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,
• c 1.1026

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• d 1.1027

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, circumeo.
• * 1.1028

  We may fly from persecu∣tion.
• * 1.1029

  When Profes∣sors may fly, when not.
• * 1.1030

  Sinfull wan∣derers.
• a 1.1031

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.1032

  Wandring, a judgement.
• * 1.1033

  Wandring in the better part.
• * 1.1034

  Believers may be Wanderers.
• a 1.1035

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.1036

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, excorio.
• c 1.1037

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Coriaceum.
• * 1.1038

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Ovis.
• e 1.1039

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Caprinus. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Caper.
• * 1.1040

  Saints clothed with mean ap∣parell.
• * 1.1041

  Vanity of brave apparel.
• a 1.1042

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.1043

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• c 1.1044

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.▪
• a 1.1045

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 press•…•….
• b 1.1046

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• c 1.1047

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.1048

  Perplexities of such as are persecuted.
• * 1.1049

  Believers may be perplexed.
• * 1.1050

  Believers must strive a∣gainst inward perplexities.
• a 1.1051

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• b 1.1052

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, habeo 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.1053

  Confessors evill intrea∣ted.
• * 1.1054

  •…•…nica veritas.
• * 1.1055

  Be not for∣ward to go from place to place.
• * 1.1056

  Duties of wan∣•…•….
• * 1.1057

  Shew kindness to Wanderers.
• a 1.1058

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.1059

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• c 1.1060

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. fut. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.1061

  Saints are Gods ser∣vants.
• * 1.1062

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.1063

  1. Admirati∣on.
• * 1.1064

  2. An honour to be of the society of Saints.
• * 1.1065

  3. Worth of Saints should make content.
• * 1.1066

  4. Worth wor∣thy.
• * 1.1067

  5. Support a∣gainst scorn.
• * 1.1068

  6. Abuse not Saints.
• * 1.1069

  Why Saints vilely esteem∣ed.
• * 1.1070

  Vilenesse of the world.
• * 1.1071

  1 Comply not with the world.
• * 1.1072

  Saints wan∣dring a judge∣ment to the world.
• a 1.1073

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.1074

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.1075

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• e 1.1076

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. desertus, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, deser∣tum.
• f 1.1077

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, ab 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, mons.
• g 1.1078

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• h 1.1079

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• i 1.1080

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.1081

  Against Po∣pish Heremits.
• * 1.1082

  Optimi cor∣ruptio pessinia.
• * 1.1083

  Vers. 33.
• * 1.1084

  Vers. 34.
• * 1.1085

  Vers. 35.
• * 1.1086

  Vers. 36.
• * 1.1087

  Vers, 37.
• * 1.1088

  Vers. 38.
• * 1.1089

  Vers. 33.
• * 1.1090

  〈◊〉〈◊〉. 3•…•….
• * 1.1091

  Vers. 35.
• * 1.1092

  Vers. 3•…•….
• * 1.1093

  Vers. 37.
• * 1.1094

  Vers. 3•…•….
• a 1.1095

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.1096

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• c 1.1097

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• d 1.1098

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• e 1.1099

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.1100

  All get Faith.
• * 1.1101

  None but Be∣lievers have good report.
• a 1.1102

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.1103

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Christ the prime pro∣mise.
• * 1.1104

  Believers un∣der the Law had not an actuall fruiti∣on of Christ.
• a 1.1105

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.1106

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, vidco. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, ante.
• c 1.1107

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 vid•…•…t.
• * 1.1108

  How God foreseeth things.
• * 1.1109

  God doth all things after the counsel of his own heart.
• * 1.1110

  Nothing in man to move God.
• * 1.1111

  Seek bles∣sings of God.
• * 1.1112

  Boast not in any privi∣ledge.
• * 1.1113

  Let God have the glo∣ri•…•… of all.
• * 1.1114

  Magnifie Gods good∣nesse.
• * 1.1115

  Grow in grace.
• a 1.1116

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.1117

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• c 1.1118

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• d 1.1119

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.1120

  How believers are perfected.
• * 1.1121

  Degrees of perfection.
• * 1.1122

  How are belie∣ving Iews per∣fected with us Christians.
• * 1.1123

  Errors raised out of this text. No Saints in heaven befor•…•… Christ.
• * 1.1124

  Limbus Pa∣trum.
• * 1.1125

  Saints depar∣ted before Christ, entred not into hea∣ven.
• * 1.1126

  Vers. 39.