Commentary on Hebrews

§. 152. Of Faith raising a man above Sense.

THis joining together of things that seem to be contradictory, namely, seeing 〈◊〉 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, ye love, in whom, 〈◊〉 now ye see him not, yet believing, ye rejoice with joy unspeakable, 1 Pet. 1. •… . On this ground Christ himself pronounceth them blessed, who have not seen, 〈◊〉 ye have believed, John 20. 29.

God's Word is the proper object of Faith; what God's Word revealeth, faith 〈◊〉 .

• 1. Hereby we have a demonstration of the excellency of faith; It is of an in •… capacity. For they are infinite and incomprehensible mysteries which the 〈◊〉 revealeth; yet faith believeth them all. No grace is like unto it.
• 2. This showeth the reason of Faiths Vigor in supporting against Sense. It 〈◊〉 beyond things seen and Visible. God by many judgments seems 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 putrefy in the grave; yet faith beholdeth a 〈◊〉 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?

§. 153. Of Faiths working Obedience.

HEre is set down the third evidence of Moses Faith, (See §. 147. in the beginning) which was his Obedience to God's 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 verse. 11. But those two phrases, through Faith, and by Faith, intend one and the same thing.

The repeating of the word in the beginning, showeth, that this is another, and a distinct evidence of Faith; and that taken in the same sense as it was before, for a true justifying Faith; which so apprehends God's respect to man, as it makes man to take all occasions of testifying all due respect to God: which Moses here did in his faithful observing of that which God had expressly enjoined him.

The particular act of Moses obedience is thus expressed, He kept the Passover.

The word of Obedience here used, signifieth, to make, as if it had been thus translated, He made the Passover.

This word, Making, hath a double reference.

One, to the primary, institution whereby Moses delivered it as a divine Ordinance 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.

Answ. The Holy Ghost doth oft attribute divine works to the Ministers whom God is pleased to use about them, John 7. 19. See more hereof Chap. 4. verse. 8. §. 48.

The other reference of this word, made, is to the observation and celebration of the Passover: For Moses both observed it, in his own person, and also caused 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 enjoineth. So did the Faith of Noah, v. 7. of Abraham, and of others. See v. 8. §. 37.
• 2. Of faithfulness in declaring God's Ordinances to others, that they may observe them. See Chap. 3. v. 2. §. 32, 40.

§. 154. Of the Passover.

THat Object whereabout Moses testified his obedience, and manifested his Faith, is here styled the Passover. Some would have this Greek word from a verb that signifieth to suffer. That derivation might be fit enough, but that it is evident, that the Greek, as also the Latin, are taken from the Hebrew The Hebrew root signifieth, to pass over; thence a noun which sigfieth, a passing over. The Calde and Syriac do hold the same letters; but add thereunto another letter, which we pronounce A. In like manner both the Greek and the Latin retain a word of the like pronunciation, which is, 〈◊〉 . Our English Passover fitly setteth out the meaning of the name. The occasion of giving this name Passover, to the Ordinance intended, 〈◊〉 .

• 1. In reference to the first time that it was observed, namely to be a sign 〈◊〉 them, and an assurance that the Destroyer which slew the first born in eve •… 〈◊〉 of the Egyptians would pass over the houses of the Israelites, and destroy 〈◊〉 in them, if they observed that which was enjoined about this Passover. 〈◊〉 . 12. 11, 12, 13.
• •… . In reference to after-times, to put people in mind of God's passi •… g over, and 〈◊〉 the houses of the Children of Israel, when he smote the Egyptians. 〈◊〉 . 12. 27, 28.

I find this word Passover used in four distinct respects.

• 1. In reference to the whole feast, with all the rites and circumstances thereof. 〈◊〉 . 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 roasted the Passover 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 Passover is sacrificed for us. 1 Cor. 5. 7,

The word Passover is here taken in the first and largest sense, namely, for the 〈◊〉 feast with all the rites of it. In this sense it may be thus described.

The Passover was an ordinary Sacrament of the Jews, wherein by eating a 〈◊〉 after the manner prescribed under a temporal deliverance, man's 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 Lord's Supper was substituted in the room 〈◊〉 . Matth. 26. 19, 26. And it had like Rites to the Lord's 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 Jews, to distinguish it from the Sacraments of Christians. The Sacraments of the Jews 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 exordinary 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. John 1. 29. 1 Pet. 1. 19.
• 6. That Lamb was to be eaten, to show their participation of Christ. John 6. 53.

• 7. That it was to be celebrated after the manner prescribed, is evident by this 〈◊〉 junction, Ye shall keep the Passover in his appointed season, according to all the 〈◊〉 of it, &c. Numb. 9. 3. The distinct Rites are expressly set down, Exod. 12. •… . &c. They concerned either the preparation to the Passover for the partaking thereof.

  Rites concerning the Preparation to the Passover were these.

  • 1. A choice Lamb. v. 5.
  • 2. A keeping of that Lamb from the dam four day •… . 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 Passover 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 loins girded, their shoes 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 firstborn 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 spiritual deliverance typified hereby, was their deliverance from their bondage under sin and Satan. 1 Cor. 5. 7. John 1. 29.

§. 155. Of a Sacramental Union.

THis word Passover, 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 sense God's 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, applied 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 virtue 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 wherewith 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 Passover being a like figure to the Lord's Supper (which succeeded the Passover, 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 Covenant 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 God's promises.
  • 2. To testify our faith and obedience.
  • 3. To be a badge of our profession.
  • 4. To distinguish from such as were not God's people.
  • 5. To maintain love.

The differences betwixt the Passover, the Lord's 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 perspicuous 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 clear than the Jews.

Obj. Killing of a Lamb, and shedding blood, do more plainly and lively set forth a Sacrifice, than breaking Bread, and pouring out wine.

Ans.

• 1. That may be granted in regard of the outward manner; and it was needful 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 thereto; whereby the meaning of what is done is distinctly declared.
• 2. The Elements and Rites of the Lord's Supper, are more significant than the element and rites of the Passover: 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 man's 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 Lord's Supper than of the Passover.

• 5. The efficacy. As the Lord's Supper doth more lively set forth our participation of Christ, so the efficacy thereof must needs be the greater, according to man's apprehension in Christ, and is more or less affected.
• 6. The amplitude. The Passover was only for the Jews. Exod. 12. 43. The Lord's Supper is for all Nations.
• 7. The continuance. The Passover had a date. This, is to continue till the Lord's coming. 1 Cor. 11. 26.

§. 156. Of Sacraments being means to strengthen our Faith.

ONE special end of this Passover, in reference to the first observation thereof, 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 strengthening 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 signs which God of old afforded to his people. Exod. 4. 5, 8, 9. Judge. 6. 37. and 7. 10, 11. This was the end of God's 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 man's backwardness to believe, and proneness to dist •… ust.
• 2. He hath an earnest desire that we should partake of the benefit of his promises.

On these grounds he useth means for strengthening 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 strengthening our faith, and use them aright.

As this Passover was continued in future years after that deliverance given: it was a memorial thereof, and giveth proof that God's memorable mercies are to be held in perpetual memory. See more hereof.

As the keeping of this Passover is here produced for an evidence of the faith of Moses, who by Faith kept the Passover, 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 God's worship is to be performed. By faith Abel offered his Sacrifice, v. 4. What things soever you desire 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 God's sight.

In Sacraments this is the rather to be observed, because thereof are two parts.

One is God's offer.

The other is, our receiving. This is done by faith: without which God's offer is altogether in vain.

• 1. Hereby take notice of the reason of that small, or rather no profit which many receive from God's Ordinances in general, and from the Sacraments in particular. 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 thyself 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 God's promises, particularly of those that are sealed up by the Sacrament. Thus may faith be wrought in thee. Meditate on them: so may thy faith be strengthened: so will the Sacrament be profitable unto thee.

§. 157. Of sprinkling blood.

TO the former evidence of Moses his Faith, by keeping the Passover, the Apostle addeth another, which was sprinkling of blood. Those two are joined together by the ordinary copulative, and. And well may they be joined; for the one was observed with the other: when the Lamb was slain, they were enjoined, to take of the blood, and strike it on the two side posts, Exod. 12. 7. The noun translated sprinkling, is derived from a verb that signifieth to 〈◊〉 out. For the blood was poured into a bason, and carried to their door, and the •… sprinkled upon the posts thereof.

Of the derivation of the noun translated 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 typify the application of the means of atonement to a man's own self. Hereof see Chap. 9. v. 12. §. 71, 72.

Blood was the ground of atonement; sprinkling was the means of reaping benefit thereby.

The rite of sprinkling blood was used only the first time of celebrating the Passover: because it was a sign of that particular deliverance which then only was given. There was not the like occasion for it, at other Passovers. For such a Destroyer, as is noted in the words following, was only 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, 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 evil might not surprise them.

So as faith may stand with prudence, in preventing danger, both in resetence to ourselves, 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 prevented in others. And Moses forsaking Egypt, showeth, 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 he that destroyed, cometh from the same root that the word tran •… ted perdition did. Whereof see Chap. 10. v. 39. §. 151.

It is here a participle of the present tense, and implieth 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 •… 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 secondarily, an Angel might do it: as an Angel smote Israel with a plague (2 Sam. 24. 16.) and the Assyrians with a sudden destrustion. 2 Kings 19. 35.

Whether one or more Angels were implied, is not expressly determined: and it is too curious to search after it. It might be done by the Ministry of one: or •… my might be employed about it. Whosoever they were, they were God's instruments, and as it were God's hand: so as hereby it is manifest, that God a ven •… th. He hath many ways, means, and instruments of vengeance, but they are 〈◊〉 ordered by him. Hereof see Chap. 10. v. 30. §. 112.

§. 159. Of the extent of God's vengeance on all, of all sorts.

THE parties destroyed are here said to be the first-born: such as first opened 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, but also of beasts. Exod. 11. 5. Yea and their God's 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 God's were in high account amongst them.

We have here an instance, that God can take away the dearest, and the usefullest things, yea, and things which we have in highest account. This is further •… emplified in Job (Job 1. 19.) and in the Jews. Ezek. 24. 25.

• 1. God is an high supreme Lord over all; all are under his jurisdiction, as Children, Cattle, and such as we esteem as God's.
• 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 David's dear Absalom, 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 God's dealing with Job 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 the Lord is? He can make the stoutest to stoop, witness Pharaoh and all Egypt, Exod. 12. 31. &c. If there be anything 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 much upon anything 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 God's, the Lord may take away his Ordinances, as he suffered the Arks to be taken from Israel, 1 Sam. 4. 11.
• 3. Well use all things that are dear and useful unto thee, that thou provoke not God to take them away from thee. This Judgment is aggravated by the extent thereof, implied, in the plural number. The history thus expresseth the circumstance, All the first born in the land of Egypt shall die, from the first born of Pharash, that sitteth upon his Throns, even unto the first-born of the Maidservant, 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 mean, or any other kind; No outward condition can exempt us from God's jurisdiction; and as God can, so he will keep under all of all sorts.

§. 160. Of God's ordering Iudgments answerable to sins.

THIS kind of judgment in destroying the first born, is the more observable, 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 cruel Edict, because it took not effect, therefore he made another as cruel (if not more cruel) 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 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 devoured with strange fire, Lev. 10. 1, 2. Memorable is the instance of Adonibezek, Judge. 1. 7.

And of Eli •… s sons, who profaned the holy things of God, and were destroyed in bearing the Ark of the Lord, 1 Sam. 4. 11.

Agag was thus dealt withal in his kind, 1 Sam. 15. 33. And David in sundry cases, as 2 Sam. 12. 11. and 24. 1. 15.

God hath expressly threatened 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 means 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 God's Judgments to search after 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 Children may suffer for their Fathers sins. The law threateneth 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 Jeroboam, 1 King. 15. 29. and sundry others.

Divine vengeance is hereby much aggravated. As God's 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 God's express Word, who hath said it, and sworn it, that the Child shall not dy for the sin of the Father, 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 ravenous 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 God's avouching not to punish the Child for the Father, that is spoken of penitent Children, and withal it is intended of the personal sins of Parents, 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 God's wrath, in respect of their Children. Have piti •… , O parents, on yourselves 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 Josiah, (2 King. 22. 19.) and it was acceptable in God's sight.

§. 162. Of God's 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, 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 touch: which implieth, that the destroyer should be so far from slaying them, or any of theirs, as be should not come near, so much as to touch them. In this sense is this word used concerning a beast, that should come near 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 joined with a Metaphor of a like extent, namely, taste: thus, 〈◊〉 not, taste not, Col. 2. 21. Be so far from eating, as not to taste of such a thing. The history thus expresseth the extent of this preservation, The Lord will pass 〈◊〉 the door, 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.

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 allurements of the world: which were,

• 1. Honors. v. 24.
• 2. Pleasures. v. 25.
• 3. Riches. v. 26,

His despising of honor is set out two ways,

• 1. By the time, when he manifested as much, even when he was come to years.
• 2. By the kind of honor, which was very great, to be called the Son of Pharaohs Daughter.

Both these are amplified by the manner of rejecting honor, which was 〈◊〉 , in this word, refused.

A Second particular wherein his contempt of the world was manifested, was 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 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 ways.

• 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 recompense 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.

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 denial of a contrary disposition, wherein we have,
  • 1. The affection denied, not fearing.
  • 2. The object of that fear, set out by a threefold gradation.
    • 1. A man. This is implied 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.

This was manifested two ways.

• 1. In reference to God.
• 2. In reference to God's people.

In that which hath reference to God, we have,

• 1. His act, he kept.
• 2. The object thereof, The Passover.

In that which hath reference to God's 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 honor to be lightly esteemed. By faith Moses refused 〈◊〉 . See §. 136.

V. Greatness of honor moveth not Believers. It was a great honor 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 choose it. See §. 137.

VII. God's 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 momentary. 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 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 Christ's 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.

XX. Danger may be avoided. 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 sense. For sense cannot see that that is invisible. See §. 152.

XXVII. Sight of Good keeps from fear of man. Thus was Moses kept from fear of Pharaoh. See §. 149.

XXVIII. Faith works obedience. By faith Moses was moved to do what God required about the Passover. See §. 153.

XXIX. What God enjoins must be observed. God commanded Moses to observe the Passover, and so he did. See §. 153.

XXX. God's works are oft attributed to his Ministers. As this word, kept, implieth an ordaining, it proves the point. See §. 153.

XXXI. Deliverances are to be remembered. This was the end of the Passover. See §. 154.

XXXII. In Sacraments the Sign and Things signified are oft mutually put each for other. The Passover was the thing signified, yet it is here put for the external celebration thereof. See §. 155.

XXXIII. God affords means for strengthening faith. This was one end of the Passover. See §. 156.

XXXIV. Sacraments are to be solemniz'd in faith, so did Moses keep the Passover. See §. 256.

XXXV. Blood is the means of atonement. It was blood that kept the destroy •… from entering into the Israelites houses. See §. 157.

XXXVI. A right application makes means useful. Sprinkling of the blood intends 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 useful than their Cattle? yet were these destroyed. See §. 159.

XL. God can extend Judgment 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 judgment far off from his: even so, as the judgment may not touch them. See §. 162.

§. 165. Of Israel's passing through the red Sea.

THE eleventh instance which the Apostle produceth to prove the Vigour of Faith, is exemplified in Moses, together with all those that under his guidance went out of Egypt. It is indefinitely said, and that in the plural number, They passed thorough.

The word translated, passed thorough, is a compound. The simple verb signifieth to go. The preposition implieth thorough. So as it is well translated, They passed thorough.

Here are intended the whole multitude of Believers; not only some of the eminent persons, as Moses, Aaron, Hur, Joshua, Caleb, and such others: but also 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, Governors and Subjects, Male and Female, Young and Old, to labor after Faith.

Quest. What kind of Faith was this?

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 thorough 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 virtue of the true Faith of some, all might be made partakers of the 〈◊〉 , 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 thorough which they passed, and 〈◊〉 were preserved from the fury of their enemies, is here styled, the red 〈◊〉 . In Hebrew it is styled 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 •… eeds which Jonah doth thus mention, [ the weeds were wrapped 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.

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, Job 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 mountains 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 show 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, passed thorough, Implyeth that they passed 〈◊〉 one side to another.

Some of the Jewish Rabbins, whom many Christian Interpreters follow, say, 〈◊〉 they did only 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 means 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 journey, 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, especially by such as fled from their enemies.
• 2. It is nowhere 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 about 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 passed on.

To the second. The same name might be given to two places; which is frequent 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, Etham, on the one and other side of the Sea, may be given upon a like occasion; For Etham signifieth their coming. It is derived from a verb that signifieth to come, and the last letter of Etham, implieth a relative pronoun, their, or them. Wherefore because out of Egypt they came to such a place, when they entered into the Sea, it was called Etham; and having passed thorough the Sea, the place whither they first came, was also called Etham.

That they clean crossed the red-Sea, from one side to another, appears by these reasons.

• 1. The word here used by the Apostle, they passed thorough, 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 thorough Jordan, so they passed thorough the red-Sea; Josh. 4. 23.
• 4. Mount Sina •… , whither the Israelites came, after they had passed thorough the Sea, ( Exod. 19. 1.) was on the other side of that Sea, in the desert of Arabia. Gal. 4. 24. So also were other places whither they came, after they had passed thorough the red-Sea.
• 5. If they had come out on the same side of the Sea, on which they went into it, they might have lived in fear of the Egyptians, to gather another army against them. But the red-Sea being betwixt them, they are •… reed from those 〈◊〉 .
• 6. Going in, and coming out of the Sea, on the same side, would open too wide a gap for Iulianists, Porphirians, and other like Atheists, to illude this miraculous 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, as by dry land; The word land is not in the Greek, but yet understood. When the word, dry, is applied to other things, that other thing useth to be expressed, as a dry hand (Matth. 12. 10.) or a withered hand. 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 travel 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 gone through thick and thin, as lustily as if they had gone on dry, hard ground. They ground their opinion on this particle, AS. But we observed before (v. 27. §. 152.) that that particle did not always imply a diminution or a mere 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 red Sea, giveth evidence of that holy boldness which faith putteth into men. As here these 〈◊〉 passed through the red Sea, so their Children by Faith, passed through Jordan. Josh. 3. 17. and Jonathan with his Armor-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.

This is further amplified by the Persons comprised 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 do 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 distrustful 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 unfaithful, 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 terrible 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 terror of the Giant in his armor, 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 providence, is the ground of this courage. Esa. 43. 2. Psal. 91. 4. Heb. 13. 5, 6.

Surely, men's doubtings and fears, and perplexities, arise from want of faith, Matth. 8. 26, and 14. 31. Prov. 24. 10.

To expel such fears, get Faith, and use faith. Faith lifts a man above himself, it putteth a spirit more than human into a man, it soars above Sense, Reason and human capacity: even as high as the Throne of God: no grace comparable to it.

§. 168. Of God's carrying his through danger into safety.

THis phrase of passing through the red Sea, showeth God's care in carrying his through the greatest dangers. To the eye of flesh and blood, what could be more dangerous than to venture into the red Sea? A proof of the danger hereof, was manifested upon the Egyptians. But these were God's 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 Jacob 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 anything 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 pass through the red Sea.

This passing through, hath a double reference, one to the continuance of God's providence; the other to their perseverance. Such as look for the benefit of the former, must be careful of the latter, and take heed of Peters failing after he had adventured to walk on the water to go to Jesus. Matth. 14. 29, 30.

We have the greater cause to rest upon God •… providence, because it is here 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 David's 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 Jonah.

God hath a supreme and absolute power, and doth what he will everywhere. 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 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 itself all abroad: but here it stood on each hand as two walls.

• 2. This affordeth ground of encouragement in all places, difficulties, and distresses, to trust in God, Jonah 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 man's extremity is God's opportunity. This is not to make us neglect means: but, in the use of lawful 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 Jehoshaphat did, our eyes are upon thee. 2 Chron. 20. 12.

§. 169. Of wicked men's boldness, in pursuing evil to their own destruction.

THE aforesaid preservation of the Israelites through the red Sea, is much amplified by the destruction of the Egyptians therein.

Under this word, Egyptians, are comprised Pharaoh, and that great Host which 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 everyone 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 considered the mighty power of God, in destroying many among their Countrymen, 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.

The Greek word signifieth experience or trial, and it is translated, v. 36. It implieth, that the Egyptians would yet make a further trial 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. 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 minds of the enemies of God's Church, and 〈◊〉 intoxicateth their understanding, as they cannot discern the danger whereinto 〈◊〉 venture. They can neither think of things past, nor foresee and forecast 〈◊〉 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 do 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 〈◊〉 prosess the truth, in maintaining the same. How little will men venture in God's cause? How doth every show 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 embolden 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 show that there is more power in the divine Spirit to enbolden us to good, than can be in a satanical spirit, to embolden men to evil.

§. 170. Of Enemies perishing by that which preserveth Saints.

THE issue of the Egyptians forenamed boldness is expressed in this word, were drowned. This word is compounded of a simple verb that signifieth 〈◊〉 , and 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 Devil, 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 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 dissuade 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 God's just dealing with these Egyptians.

To aggravate this evidence of God's just vengeance, it is worthy our observation, 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 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 means of devouring those Princes. Dan. 6. 22, 24.

This also proveth true in the means of salvation; for that word which is a savor of life to Believers, is a savor of death to others. 2 Cor. 2. 16. Thus may some in the Sacrament of the Lord's 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 offense. 1 Pet. 2. 6, 7, 8.

• 1. This comes to pass through man's 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 bowels. 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 useful and successful 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 God's 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 lawful things seek God's blessing: for it is not means, but God's blessing 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 Mystery, and for that end,

• 1. To show 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 Jews extraordinary 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 essential parts of a Sacrament, as we shall show in comparing it with Baptism.
• 2. It was a Sacrament of the Jews: appertaining to that Church alone. It was not for the Egyptians, They were drowned in the Sea. Hereby it is distinguished from the Ark, which was a general 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 Jews ordinary Sacraments, which were Circumcision and the Passover.

• 4. It is said to be one of their extraordinary Sacraments: to show that the Jews had more extraordinary Sacraments than this. They had four. Two answered Baptism; This and the Cloud. 1 Cor. 10. 2. The two other answered the Lord's 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 Christ's Blood, Christ's Blood is the Sea that keeps us 〈◊〉 from that destruction that falls upon others.
• 7. The fit resemblance betwixt the sign and thing signified, showeth, 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, showeth, 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 strengthening their faith. Exod. 14. 31.

§. 172. Of the agreement betwixt Israel's passing through the Red Sea and Baptism.

1. THE passing through the red Sea, and Baptism, had both the same outward signs, which was water. Matth. 3. 6.

2. They had like rites; which were entering 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 God's Commandment and God's promise. Exod. 14. 16. and 14. 13. Matth. 28. 19. Mark 16. 16.

5. They were both for the same people: which were God's confederates. Matth. 〈◊〉 . 19.

6. Both were but once administered, Ephes. 4. 5. John 13. 10.

7. By both, persons were incorporated into God's Church. They who passed through the red Sea were the only 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 coming out of the Rock prepared for them: and such as are Baptized have the Lord's Supper, as a Sacrament of spiritual nourishment.

10. In both there was a difference betwixt God's 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

THE sum of this verse is a proof of the Faith of the Israelites, under the conduct of Moses: Hereof are two parts,

• 1. A preservation
• 2. A destruction.

In setting down the preservation, observe,

• 1. The Persons preserved; in this relative, they,
• 2. The kind of preservation; here again observe.
  • 1. The matter manifested two ways.
    • 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 itself to all sorts among the Israelites. See §. 165.
• II. The faith of some may be beneficial to others. Though all did not believe, yet all received this benefit, by the faith of them that believed, that they were preserved. 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 host 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 bottom of the Sea to be as dry land. See §. 168.
• VIII. Enemies boldly venture in the pursuie of God's Saints. So did the Egyptians when they entered into the Sea upon pursuit of the Israelites. See §. 169.
• IX. Presumption is the ready way of destruction. The presumption of the Egyptians in entering 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. Israel's passing through the red Sea was a like figure to Christians Baptism. See §. 171, 172.

§. 174. Of the meaning of Hebr. 11. 30.

THE twelfth instance for proof of the vigor of Faith, is of the Israelites, under the government and conduct of Joshua.

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.

Jericho here mentioned, was a strong and well fenced City: a frontier Town; the first that kept them from entering far into Canaan. It was one of those Cities which affrighted the spies 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 man's eyes it was impregnable. Had this City 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 entering further. Therefore the Lord, by destroying this City in the first place, would make a ready way, and open passage for his people: and withal 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 the walls fell down; that is, Joshua 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 Jericho, answerably it fell out. That they had a particular charge and promise to march about Jericho, and that the walls of it should fall down, is evident in the five first verses of the •… ixt of Joshua.

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 Apostle will clearly appear thus;

By the faith of Joshua; and the rest of the host of Israel, the walls of Jericho •… ell down.

The Jewish Rabbins and Chaldee Interpreters are of opinion, that those high 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 hindrance to the Israelites entering into the City. But for this we have no sure ground out of the record of sacred Scripture.

These particulars are expressly set down.

• 1. The walls fell down flat.
• 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 itself was burnt with fire.
• 6. A curse was laid 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, 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 Arms march along in order. They make no trenches to keep themselves safe. They stand not in battle array, to repel the excursions of their enemies; they set no engines against the walls, nor assault the City: But march on one after another, whereby they lie the more open to their enemies.
  • 2. Seven Priests go before with seven trumpets of Rams horns, sounding with them. Had they sounded with the Silver Trumpets (which were consecrated, and to the alarm 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 means, as sounding of Rams horns; 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. 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 God's presence among them. It had in it the book of God's Covenant betwixt him and his people, and thereupon it is called the Ark of the Covenant, 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 before it they used to fall and pray, Josh. 7. 6. God's 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 show that they needed not consult one with another 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 City once a day for six days together: 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 days: not by a seven days 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 entered into the City and destroyed it.

This seventh days 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 days compassing the City 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 City within the space of seven days, 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 herein keep them from fainting before the work was done.

§. 175. Of God's removing stumbling blocks out of his Peoples way.

THis phrase, By faith the walls of Jericho fell down, giveth proof, that faith may work upon senseless creatures. Not that senseless creatures are capable of receiving 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 applied 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 Jericho doth further show, that God can and will remove such stumbling blocks as lie in that way, thorough 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 entering into the City. Therefore he caused the walls to fall, and the City to be destroyed. Thus he divided the Sea [Exod. 14. 21.] and Jordan, 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 God's power and goodness in removing 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, I am. 5. 16, 17, 18. Both of them from extraordinary instances prove the ordinary power of prayer.

Wherefore when Satan, or wicked men, or our own sins, or any kind of temptations stand, as Jericho, 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 men's greatest defences are nothing against God. The walls of Jericho 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 Goliath that great Giant fill, 1 Sam. 17. 49. and Sennacherib with all his Host, 2 King. 19. 35, 37.

Mans preparations, and defences, without a divine blessing, are as walls dau •… with untempered mortar, 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 man's wit, to use all his pains, to put forth his utmost strength, and to make the greatest defense 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 Jericho 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, 〈◊〉 Jordan. Rahab considered as much, Josh. 2. 10. And the Gibeonites, Josh. •… 3. &c. But where men's minds are blinded, and their senses stupefied, folly 〈◊〉 itself. Such folly manifesteth itself 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 Physicians, and 〈◊〉 unto the Lord, 2 Chro. 16. 12. If the enemies come against them, they do as the men of Jericho did. Josh. 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 Jericho▪ 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, Fell down, giveth proof, that God can make the strongest opposition to yield of itself. It is said, that the Sea fled, Psal. 114. 3. And that Peters chains 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 〈◊〉 , Judge. 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, John 18. 8.

God's 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, Josh. 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 God's people against all oppositions, in God's way▪ though they see no means for removing them, yet God can make them remove of themselves. What Chaines, or Cords had Daniel to tie the Lions among whom he was cast? What water had his three Companions to quench the fire into which they were cast? What Angels were used to pull the Devils out of their holds, when Christ commanded them to come out? These and other like things are recorded, not to make us neglect means, 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 Jericho, 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: 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 God's 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 the effecting of anything, and conscionably use the same. To contemn or neglect means, is to oppose our shallow conceit to God's 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. Men's greatest failing in this kind is about weightyest matters: such as concern their souls salvation. Therefore herein especially take heed of Satan's subtlety. Go on in God's way, observe •… his course; and then all Satan's attempts shall be as the walls of Jericho, 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 days, 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 Ark; even an hundred and twenty years, Gen. 6. 3. compared with 1 Pet. 3. 20.

God had his set time for bringing his people out of the Egyptian bondage, Gen. 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 famine in Egypt, Gen. 41. 26. So set is this time, as it is styled an hour John 2. 4. and 7. 30. As God hath his hour 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 showeth, 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 useful unto us, are taken away; (be they Governors, Ministers, Parents, Husbands, Wives, Children, 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 God's time. As it cannot be prevented, so it shall not be overslipt on the seventh day, the walls, that held out seven days compassing, fell down.
• 3. We have hereupon good ground to wait for the Lord's 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 hour 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 threatenings and attempts of men. When the Pharisces told Christ, that Herod would 〈◊〉 him, Christ returns this answer, I must walk today and tomorrow, 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 accomplished.

Divine Truth is insallible, Tit. 1. 2. Heb. 6. 18. And that Divine Truth 〈◊〉 manifest itself 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 Jericho, one of 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 Jericho. This marching was not simply a work of Piety, but a servill work; yet by God's 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 implied, 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 Jericho.
• 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 days.

Doctrines.
• I. Faith may work upon senseless creatures. The walls of Jericho, which by Faith fell down, were such Creatures. See §. 175.
• II. Stumbling blocks in the way which God hath appointed shall be removed. Jericho was a stumbling-block to the Israelites entering into Canaan, but destroyed. See §. 175.
• III. Mans best defences against God are nothing. The high and thick walls of Jericho fell down before God's people. See §. 175.
• IV. God can make such things as stand against his people to yield of themselves. The walls of Jericho fell down of themselves without any battering. See §. 176.
• V. Great matters may be effected by mean means. The means used for entering into Jericho were in man's 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 days intends as much. See▪ §, 178.
• VII. What God 〈◊〉 shall in his time be accomplished. In the seventh day, which God appointed, Jericho fell down. See §. 178.
• VIII. In some cases, some servile works may be done upon the Sabbath. One of the seven days▪ wherein they compassed the City must needs be upon the Sabbath. See §. 178.

§. 180. Of the Apostles method in setting down the example of Rahab.

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 producing 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, &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 Jericho, to show 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 Harlot.

Though the Spies were received by Rahab before the walls of Jericho 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 God's 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 God's Word, which is the true ground of such a Faith.

But I answer, that she had heard of God's works, Josh. 2. 9. &c. and thereby she was brought to believe and acknowledge that the God of Israel was the true God, and a merciful God, and that to sinners: whereupon she was induced 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 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 increase 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 in them. For this inward working is an evidence of the 〈◊〉 : and every true evidence 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 rejoiceth in hope of bringing forth a perfect child. The Israelites much rejoiced 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 will 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 best advantage that they can: So did Rahab. If men well use what they have, they shall have more. Unto everyone which hath, shall be given. Luk, 19. 26.
  • 2. They who have powerful means, as they find any inward working of the spirit in, and by those means, let them endeavor to grow thereby: and answer plentiful 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 God's 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 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 external condition, or filthy profession, she was an 〈◊〉 . This doth much confirm the point last noted.

Her name is here said to be 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 God's works: and those both of his Justice, and mercy. 〈◊〉 . 2. 9. &c.

There is mention made of 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 other proud, and is put for Egypt.

The fruits of her faith were such as these, manifested, Josh. 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 persuaded, that what God had said, should be. v. 9.
• 9. She adjures them by the true God. v. 12.
• 10. She desires mercy of God's 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 God's people. v. 15.
• 14. She incorporated herself into God's Church forever. Josh. 6. 25. Matth. 1. 5.

This instance of Rahab giveth evidence, that God had Gentiles among his people, and accounted members of the true Church.

Jew •… sh writers reckon up nine famous women.

• 1. Hagar, an Egyptian in Abraham's family, Gen. 16. 1.

• 2. Asenath, Joseph '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 showeth, that they mean her, who took up Moses: though Solomon's 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. Judge. 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 admittance to the Passover, and to other Sacred Rites.

God hereby gave evidences, and pledges of the extent of his goodness, 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 showeth 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 entertain 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 expressly said to be an Harlot: which brandeth her for an infam •… us woman.

Some question is made by the Jewish Rabbins, about the Hebrew word, whether it should signify an Harlot, or an Hostess. They suppose it a matter improbable and dishonorable for Israelites, coming among Gentiles, to enter into the house of an harlot: not considering how God's glory was much more magnified 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 reference 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 public Stews; but because it was a remote, and secret place: for it was upon the Town-wall. Josh. 2. 15.

For the point in hand, there are two roots from whence the Hebrew word may be derived: which expressly signify to play the Harlot: or to come •… it •… cation.

There is also another Hebrew word which signifieth meat: whence they would derive 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 sense of place be well observed, it will appear, that in all those places the word may he more fitly translated Harlot, then Hostess: as Judge. 11. 1. 1 Kings 3. 16. Joel 3. 3.

This word in Hebrew is in other places put for an Harlot, by their own confession: nor can it be taken, for an Hostess or Victualer; as Gen. 34. 31. Lev. 21. 7. Ez •… k. 16. 41. Prov. 23. 27. Besides, the LXX. who well understood the meaning of the Hebrew words, ever translate it with a word that properly signifieth an Harlot. And two Apostles expound it so; namely this Apostle here, and James •… . 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 favor and honor as she was: as

• 1. To profit by God's works so far beyond all her Country, as she did.
• 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 〈◊〉 God's Worthies.
• 9. To be produced by another Apostle, as a prime pattern of manifesting her 〈◊〉 by works. I am. 2. 25.
• 10. To be an heir of eternal life; as all Christ's progenitors, from whom in 〈◊〉 line he descended, are supposed to be: and as all true believers are.

These show how forward God is to honor penitent sinners. And how much 〈◊〉 such may receive from him. The names of such as are registered in sacred Scripture give further evidence hereof: Ruth, Naaman, Matthew, Zacchaeus, the 〈◊〉 that washed Christ's feet with her tears, Paul, and others, Matth. •… 1. 32.

God's high account of such is manifested many ways.

• 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 Christ's patient waiting upon them. Rev. 3. 20.
• 4. By God's 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 recompense 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 honors: 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 faithful, and give forth fruits meet for repentance, their former wicked course shall not be remembered to impair their heavenly glory. Ezek. 18. 21. Yea, many such converts are, by a consideration of their former wickedness, stirred up, to labor in God's work more abundantly than others. 1 Cor. 15. 10.

• 1. This giveth a clear 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 impenitent 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 Jericho 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: go and do thou likewise. Luk. 10. 37.

§. 184. Of Rahab not perishing with others.

AMong many other evidences of God's mercy to this penitent, one is thus expressed, 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 verb, and of the first composition, See Chap. 10. v. 39. §. 151. The other preposition, which maketh it a double compound, signifieth, 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 comprised not only the preservation of her person, but also of all that were with her in her house. Josh. 6. 23, 25.

The manner of her preservation was this,

• 1. When the walls of the City fell down, and thereby a way was made for the whole Army to enter into the City, Joshua 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 employed by them.
• 2. The Spies that were preserved by her, readily go, 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 particular 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 show, that all to whom external favor is shown, are not presently to be made partakers of all the privileges 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 forever 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.

2. Quest. How is this, that she perished not, attributed to her faith, seeing it was an act of Joshua and the Israelites?

Answ.

• 1. Her faith made her expect preservation.
• 2. It made her show 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 tie the scarlet thread to her window as a sign.
• 6. It made her withal 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 destruction. Thus Noah, and they that were with him in the Ark, were preserved from the general Deluge. See more hereof in the Plaister for the Plague, on Numb. 16. 45. §. 12, 13, &c.

Under this preservation, all those that were in Rahab's family were preserved, ( Josh. 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 merely 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. John 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 Nation, City, Parish or House, to choose it where Believers are, as Ruth. 1. 16. John. •… . 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, they that believed not. This phrase is the interpretation of one Greek compound, whereof See Chap. 3. •… . 18. §. 171. There it is shown, how it signifieth both unbelief, and also disobedience. 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 only true God; and that he had given them the land of Canaan: answerably she desired to live among them, and to be of the Communion 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 God's 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.

An Apostle rendereth this to be the reason of the destruction of the old world. •… Pet. 3. 20. And our Apostle rendereth this to be the reason of their destruction. who perished in the wilderness▪ Chap. 3. v. 18. §. 170, 171.

• 1. This layeth a sinner open to God's wrath. John 3. 36.
• 2. It maketh men neglect means of preservation, John 3. 18.
• 3. It occasioneth men to implunge themselves into danger, Exod. 9. 21. and 14. 23.

  • 1. This informs us in the fearful nature of infidelity and obstinacy.

    The temporal destructions, which they bring, are enough to manifest them to be very fearful: 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 lawfulness of Spies.

AN especial fruit of Rahab's faith is thus set down, when she had received the spies with peace.

This phrase, when she had received, is set down in a participle, thus, having received. She first received the Spies, and afterwards was preserved from destruction.

They whom she received are here styled, Spies.

This noun is a compound: the simple verb whence it cometh signifieth, to 〈◊〉 , Rom. 16. 17. Phil. 3. 17. And to consider. Gal. 6. 1.

The compound verb signifieth, to spy out, Gal. 2. 4. Thence this noun fitly translated, Spies.

This hath reference to those two men whom Joshua sent forth to spy out the land secretly. Another Apostle calleth them, 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 spy out the land.

Quest. Seeing God had promised the land to them, what need they send spies before hand?

1. Answ.

• To use warrantable means for the accomplishment of God's promises, 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, Josh. 2. 24. Thus dealt God with Gideon, Judge. 7. 9, 10, 11.

Here we have two things to be observed,

• 1. Joshua's prudence and providence, in ordering matters so, as his Soldiers might be the better encouraged to go on.
• 2. The negligence of the enemy, who notwithstanding the fame of the Israelites coming over Jordan, with a purpose to possess Canaan, are so careless of their City, as Spies had advantage to come in, and view their City. Indeed afterwards they did straitly shut up their City, 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 stupefy others.

That which is here noted concerning Rahab's receiving Spies, as a fruit of her Faith, giveth proof, that Spies are warrantable: It cannot be doubted, but that Joshua▪ herein had God's approbation; yea the Lord himself doth expressly command this; Numb. 13. 2, 3.

Object. A very evil 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 failings in sundry circumstances about warrantable actions: whereby the Lord may be provoked to cross them. Instance Judge. 20. 21, 15. It was the cowardice, and faithlesness of the Spies, not the unlawfulness of their action, that caused the fearful events that followed thereupon. God's people much used this kind of policy against their enemies, as Judge. 1. 23, 24. and 18. 2. 1 Sam. 26. 4.

This may be an especial means to find out the counsels, intents, plots, and policies of enemies, the knowledge whereof is a great advantage in war: but ignorance thereof a great disadvantage, 2 King. 6. 11.

This therefore hath ever been counted one of the lawful stratagems of war, as Abraham's pursuing enemies by night, Gen. 14. 15. And Joshua's laying men in ambush, Josh. 8. 3, &c. So Judge. 20. 29, &c.

By this means men have preserved themselves, as David, 1 Sam. 26. 3, 4. And enemies have been destroyed, as Judge. 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. Where the war is just, enemies may be surprised, or vanquished by fraud, or force, openly or secretly. It stands both with Prudence and Valour to entrap, or beat down an enemy any way.

On the other side, it argues much improvidence to be circumvented, for want of Spies.

The application of this point especially concerneth Governors of States, and Commanders in wars.

§. 187. Of Rahab's receiving the Spies.

COncerning Rahab's receiving the forenamed Spies, the history expresseth these 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 means 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 lawful thus to receive Spies against her own Country?

Answ.

• 1. These were the people of God whom she received.
• 2. Her Countrymen 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 Countrymen.
• 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 extraordinary spirit.

On the forementioned grounds she is said to receive them 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 showeth, that men in danger are to be preserved from such as seek 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 Rahab's act in receiving the Spies, giveth a clear proof, that they who are taken into protection, must, as far as may be, be dismissed in safety. Memorable in this respect is the example 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, Judge. 19. 22, &c. And of the woe •… in Bahurim, 2 Sam. 17. 18, 19, &c. And of Jonathan, 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 main end of undertaking protection, to dismiss them in safety. Do nothing to these men, saith Lot, for therefore came they under the shadow 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 style, Judas the Traitor, Luk. 6. 16.

§. 189. Of Equivocation.

ABout Rahab's 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 〈◊〉 , 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 in the particular circumstances thereof. Rahab's answer is somewhat like, to the direction which Rebekah gave to her son Jacob: In the general, Rebekah's direction and intent was a fruit of great faith, for it had respect unto the promise of of God made unto Jacob, 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 Rahab's 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; and that two ways.

• 1. By freeing it from all untruth, thus; Rahab's 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 probability 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 Jesuits call Equivocation.

Because in these latter years a great controversy hath been raised by Popish Jesuits about Equivocation, I will endeavor plainly to set down the state of the question, and arguments, pro and con.

Equivocation taken in the most ancient and accustomed sense, is, an ambiguous signification of a word, or a doubtful disposition of a sentence. To equivocate 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 diversely taken. Thus it is said, That Ahaziah was forty and two year •… s old, when he began to reign, 2 Chro. 22. 2. This may be taken either of Ahaziahs own person, or otherwise of the stock whence he came by the mothers side, which had continued till that time forty and two years.

This kind of Equivocation is a Rhetorical figure, and intendeth the same that 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 unlawful; for,

• 1. There is no untruth in them.
• 2. There are Rules to find out the true and full sense of them.
• 3. They are of good use to exercise a man's understanding, to sharpen his wit, to make him search after the meaning of what he reads and hears: yea, and to discover men's dullness, 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.

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 understood; which was usual in forms of oaths.

Psal. 95. 11. I sware in my wrath, if they enter into my rest; this was God's oath. A like is noted of man's 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, Judge. 14. 14. and of Hyperbolies. See v. 12. §. 60.

Jesuits besides these and others like unto them, have invented and broached another kind of equivocation, which they themselves do term, a mental equivocation; 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 clear 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 throughout the whole Scripture one proof for such a mental equivocation.

Because at the first hearing of it, it seemeth very strange, they propound sundry cautions thereabout: such as these,

• 1. The mental reservation must be such, as it may make the sentence true, if it were uttered. Yet by the way, that great Jesuit and Priest called by them Fa •… Parsons, giveth an instance, that though it were uttered, yet cannot make a 〈◊〉 sense. It is this; A man being desired to lend his friend an horse, answe •… eth, that he hath never a one: meaning, an ox. Put this reservation to the sen •… ence uttered, and then mark 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 Catholic, whereby they mean the Romish Religion. By the way, let me here again note, that some of their Priests have affirmed, that Jesuits have used mental equivocation before the 〈◊〉 himself, and before Cardinals.
• 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 entered into their holy Orders, or any way to succor 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 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.

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 〈◊〉 other be discerned, as where Christ said, Take ye unto you of the leaven of the P •… arisees and Sadducees. (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 ( John 1. 21.) Yet he answered according to the true intent of them who propounded the question.
• 3. That it be without any purpose of any wrong: for a malicious end turns that action, which might otherwise be good, into sin.

Upon these cautions it may be lawful 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. 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 rule no Magistrate of another profession shall be competent. Papists hold Protestant Magistrates to be incompetent. What if Protestants hold the like of Popish Magistrates? What if Infidels hold the like of Christian Magistrates? and Christians of Infidels? Nay liberty is hereby given to except against the competency 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 partial and in just, and therefore not competent.
• 3. That if a man's main intent and principal end be not to deceive, it skilleth 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 unlawful and sinful, may be proved by these Arguments.

• 1. It is a new devise, nor warranted by sacred Scriptures, nor by ancient Heathen 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 expressly 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.
  • 2. Thus no man can know whom to believe.
  • 3. Thus all honest and faithful commerce, contracts, and other like dealing would be destroyed. For all depend upon the truth of men's 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 controversies 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, Jews, other Infidels and Pagans, who never imagined any such mental reservation, but would take us at our words.

The Arguments which Jesuits produce to prove this absurd position, are such as these,

1. Unreasonable creatures are cunning in deceiving their Hunters, as Foxes, Hares, Badgers, and sundry other; would God then leave man without such cunning 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 reasonable 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 creatures 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 witness to his Truth: should men in such a case equivocate?

2. Arg. Stratagems in war are lawful. Josh. 8. 18.

Answ. There is a great difference betwixt stratagems and equivocations,

For,

• 1. Actions, whereof stratagems consist, do expressly affirm nothing, nor deny anything, 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 circumspect. 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 unlawful; 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 mental equivocation, no rule can be given.

4. Arg. They produce sundry particular instances of Saints that have, as they 〈◊〉 , equivocated; as

1. Rebekah's, and Jacob's dissembling with Isaac, Gen. 27. 6, &c.

Ans. That is an instance of their infirmity, and no pattern for imitation. The like may be said of Rahab's 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 answer this or that.

3. Isaiah's 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 Hezekiah's 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. Jeremiah's answer to the Princes, Ier. 38. 27.

Ans. His answer is plain, no show of untruth therein: only there was some truth concealed, which makes nothing for equivocation; 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. John's answer to the Jews, John 1. 21.

Ans. John answered the truth, and that according to the meaning of the Jews, as this particle of emphasis, that Prophet, implieth: for John 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 directly answered the truth, saying, I am the voice of one crying in the Wildernes, John 1. 23.

6. The speech of Christ, The Son knoweth not the day and hour of Judgment, Mark. 13. 32.

Ans.

• 1. Here is no question propounded to our Savior; so as it maketh nothing to the point in hand.
• 2. Christ declareth the truth plainly; for as he was man, he knew not that day and hour. Many other speeches of Christ are alleged, whereof not one maketh for mental reservation: for the ambiguity of them is either in divers acceptions 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 Rahab's faith did give a plain demonstration, that she preferred God's Church before her own Country. This is a case that admitts some limitations. It will not therefore be impertinent to show, wherein ones Country is to be preferred, and wherein the Church.

Ones own Country is to be preferred in these cases.

• 1. In Civil affairs. As if a professor of the true Religion be a subject in an Idolatrous Country, that joineth near to that other Country, whereof he is a subject: and both requires his aid against their enemies, or for any other secular affairs, 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 privileges, he is to prefer his own Country. As if there be war betwixt those two Nations, about such secular Rites, he may bear Arms under his Sovereign, though an Idolater, against the other, though of the true Religion.
• 3. In secret differences betwixt his Country, and the other of the true Religion, 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 special 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 Inhabitants 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 impiety: and the Church is stirred up by God, to be an instrument therein. Because the Benjamites took part with the City of Gibeah, who were of their own Tribe in this case, they sinned, and were destroyed, Judge. 20. 12, &c.
• 4. When ones Country seeks the ruin of the Church merely 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 Father, 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 Civil society: yea God before man.

We are therefore in the foresaid cases to pull out the bowels of natural affection, and in the cause of God to prefer him before all, Luk. 14. 26.

The Apostle S. James from these effects of Rahab's Faith inferreth, that she 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 manifested itself by works: and in that respect her works did declare her to be justified: So as a man's 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.

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 implied, 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 amongst 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 Rahab's 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 City. See §. 184.
• X. Infidelity is the cause of destruction. They perished who believed not. See §. 185.
• XI. Spies are lawful. This is here implied 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 sinful. See §. 189.
• XV. There are cases wherein the Church is to be preferred before ones own Country; Rahab's case was such an one. See §. 190.
• XVI. Faith is justified by works. So did Rahab here justify her Faith. See §. 18.

§. 192. Of Registring some specialls in public records. Heb. 11.. 32.

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 others, by a transition in these words, What shall I more say? the time would fail, &c.

This transition consists of a Rhetorical communication; wherein a question is propounded, and an answer made by himself, which maketh it to be a Rhetorical 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 and what do I yet say? which implieth 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 Catalogue he culled out some only of those who are recorded in the five Books of Moses and in Joshua, till the Church was brought into the promised land▪ He passed over Enoch, Shem or Melchizedek, 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 Joshua, then are here recited.
• 2. There were without question many more in the several ages of the world 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 registered. It is said of all those pious long-lived atriarks that lived befored and after the Flood, that they begat 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 registered. 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 public records.

• 1. In regard of those Saints themselves, It was enough that God took special notice of them, registered their name in his book of life, gave them evidences of his favor 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 sufficient that God hath afforded them so many patterns and examples registered 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 registered.

• 1. Considering that many Worthies have had their names buried with their bodies, let not us be over solicitous about memorials after our death: but leave 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 men's names and acts: yet there 〈◊〉 be too great excess therein: Some things that in their compass are very useful, may beyond their compass be unuseful if not hurtful. Should there be •… emorialls of all good men's names, I suppose the world would not contain them, especially if thereto were added their Meditations, Sermons, Conferences, Works and Labors.
• 2. This may stay those, who in their time and generation do the will of God, faithfully employing their talent, and doing much good by their words and works, and yet nothing thereof remembered after death. It is enough that in their generation 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 knows it, remembers it and will abundantly 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 is very great: very many are registered 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 Judah. If there were before Christ was exhibited multitudes of believers, 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 style in contracting such points as he more enlarged himself upon in the former examples, showeth, 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 God's Ordinances. Some who have some while given good attention, and that with cheerful affection, by overmuch tediousness 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 days 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 spirits 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 sets 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, Samson, and Jephthah.

There were in all betwixt Joshua their General, and Saul their first King, fifteen Judges, 1 Othniel, 2 Ehud, 3 Shamgar, 4 Barak, 5 Gideon, 6 Abimelech, 7 Tola, 8 Jair, 9 Jephthah, 10 Ibran, 11 Elon, 12 Abdon, 13 Samson, 14 Eli, 15 Samuel.

Out of these only five are called. The rest were either not worthy to be named, (as Abimelech, who usurped that dignity by fraud and blood) or had no memorable matter recorded of them in their histories, (as Tola, Jair, Ibzan, 〈◊〉 , and Abdon. ) The others, as Othniel, Ehud, Shamgar, and Eli ) 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 observed. For Gideon, who is in the first place, was after Barak: and Samson, the third was after Jephthah: and David the fifth was after Samuel.

Hereupon some say, that the Apostle had an eye only on his matter, to set down some choice 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 there is 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 Jephthah.

As for Samuel, he is put after King David, immediately before the Prophets, because he was a prime Prophet.

We may hence infer, that the greater grace men are endued withal, the more honourably they are to be esteemed.

Grace is the best, the most excellent, most divine, and most honorable quality, that any can be endued withal.

Labor therefore to abound and excel in grace. See v. 4. §. 11. And Chap. 2. v. 10. §. 91.

§. 194. Of men's fitness 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 everyone 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 Jephthah. Barak was a General, under Deborah, for she judged Israel. Judge. 4. 4, 6.

Gideon was called by an Angel, Judge. 6. 14. Barak by Deborah, a Prophetess, Judge. 4. 6. Samson by an Angel at his first conception, Judge. 13. 5. Jephthah by the choice of the people testified before the Lord, Judge. 11. 11. As for David, he was expressly anointed by God's commandment, 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 extraordinarily gifted, because they were called to extraordinary functions.

Only Abimelech, who was not called of God, but treacherously thrust in himself ( Judge. 9. 1, 5.) was not endued with any spiritual gift, but rather with a diabolical spirit of dissention.

The extraordinary gifts wherewith such as were called of God were endued, are apparent evidences of God's 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 God's work, to make good proof of them, whether they be enabled thereunto, or no.

§. 195. Of Gideon's names.

THE first particular person here mentioned by the Apostle, is Gideon, concerning whom, we will consider as we find in his history three points,

• 1. His names,
• 2. His infirmity,
• 3. His excellencies.

He had two names,

One was Gideon, which is derived from 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 he brought upon the enemies of God's Church.

The other name was Ierub-baal. This is compounded of two Hebrew words. The former, Ierub, is derived from a verb that signifieth to contend, or to plead against. The latter part baal, is derived from a word that signifieth Husband or Lord; and it was usually attributed to an Idol. The meaning then of the 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,