Commentary on Hebrews

§. 115. Of Joseph and his name.

THe eighth instance, of the vigor of Faith here produced, is of Joseph.

His faith is of the same kind that the faith of the others was.

The name Joseph, is derived from a verb that signifieth to add, and this reason is rendered thereof by his Mother, The Lord shall add to me another Son. Gen. 30. 24. His Mother had been long barren; and her sister, who was another wife of Jacob, had many Children, which aggravated her grief for her barrenness: but at length, The Lord remembered her, and hearkened to her, and opened her womb, and gave her this Son. Hereupon, either by a prophetical Spirit, or upon strong confidence, that God would yet give her another Son, she gave this son this name Joseph.

The name therefore was an evidence of Rachel's faith. It fell out, according to her faith; she had another son, though he cost her dearly, even her life.

Joseph, whose faith is here commended, is worthy due consideration, and that in three especial respects.

• 1. In regard of the Trials whereunto he was brought.
• 2. In regard of the Graces wherewith he was endued.
• 3. In regard of the Dignities wherewith he was honored.

There is not an history of any other, wherein the rare passages of the divine providence are more clearly manifested, than the history of Joseph: both in regard of that low estate whereunto he was brought, and also of that high dignity whereunto he was advanced.

§. 116. Of Josephs Trialls.

• 1. IOseph being young was hated of his Brethren; and so hated, as they could not give him a good word; and that not for any desert of his, but because his Father loved him, even deservedly. Gen. 37. 4.
• 2. He coming to inquire of the welfare of his Brethren, they, upon the first 〈◊〉 : of him, conspire to slay him; but being kept from that unnatural fratri •… , by the eldest among them, they strip him, and cast him into a pit; where when he had lien some while, they take him up, and sell him to strange Merchants 〈◊〉 a slave. Gen. 37. 23, 24, 28. Psal. 105. 17.
• 3. He was brought into Egypt by the foresaid Merchants, and there sold to 〈◊〉 Captain of the guard. Gen. 39. 4.
• 4. In his Masters house he was impudently tempted by his Mistress.
• 5. He was falsely accused, and maliciously slandered, by her that tempted 〈◊〉 .
• 6. He was unjustly cast into prison, Gen. 39. 7. &c.
• 7. In prison, they so manacled, and fettered him, as they hurt his feet with 〈◊〉 -fetters. Psal. 105. 18.
• 8. The kindness that he showed to a fellow-prisoner, whom he desired to re •… him, was forgotten. Gen. 40. 23.
• 9. He was kept all his life, after he was once sold, out of the visible Church, 〈◊〉 was his Fathers family, in a strange land, where he had his wife, and 〈◊〉 he died, and where his bones remained for a long while. Gen. 50. 26.

Who may think himself free fnom trials, when as such a man as Joseph had 〈◊〉 trials as he had?

§. 117. Of the Graces that were in Joseph.

THe Graces wherewith Joseph was endowed were many, and excellent, such as these that fo •… low.

• 1. Faith: This is here in special commended.
• 2. Fear of God: T •… is he himself doth profess •… of himself, Gen. 42. 18.
• 3. Faithfulness: This was manifested in all his relations, as
  • 1. To God, by declaring that which God had made known to him in dreams▪ Gen. 37. 5.
  • 2. To his Father, by •… ringing to him the evil report of his Brethren.
  • 3. To his Master. who trusted him over all he had. Gen. 39. 6.
  • 4. To his Mist •… ess, in dissuading her from unfaithfulness. Gen. 39. 8.
  • 5. To the King; For what he did, was to the Kings emolument. Gen. 47. 20.
• 4. Chastity, which was brought to a through proof, Gen. 39. 10.
• 5. Sincerity. He c •… uld not in secret be brought to sin. Gen. 39. 11.
• 6. Patience under Crosses. Psal. 105. 18, 19.
• 7. Bearing with wrongs. Gen. 50. 21.
• 8. Forgiving 〈◊〉 . Gen. 50. 17, 19.
• 9. Overcoming evil with goodness. Gen. 42. 25. and 50. 21.
• 10. Wisdom in ordering his affairs. This was manifested,
  • 1. In his Masters house. Gen. 39. 4.
  • 2. In the prison. Gen. 39. 22.
  • 3. In the Kingdom. Gen. 41. 39. and 47. 14.
• 11. Providence against future wants. Gen. 41. 48.
• 12. Bowells of compassion. Gen. 42. 24. and 43. 30.
• 13. Reverence to his Father, and that when he was advanced to outward dig •… itie above his Father, Gen. 46. 29. and 48. 12.
• 14. Obedience to his Father. Gen. 37. 14, 15. and 47. 31.
• 15. Recompence to his Father: and that
  • 1. While his father lived. Gen. 47. 12.
  • 2. When he was dead. Gen. 50. 2.
• 16. Care of posterity: and that
  • 1. In reference to his own Children. Gen. 48. 1. &c.
  • 2. In reference to his Brethren and their Children. Gen. 50. 24.

Joseph may be a pattern for Servants, Children, Brethren, Subjects, Governors, Prisoners, Exiles, such as are unduly slandered and wronged, yea, and for all Saints.

§. 118. Of Joseph's prerogatives.

THe prerogatives wherewith Joseph was honored and blessed, were these following.

• 1. His comely feature. Gen. 39. 6.
• 2. His Fathers love. Gen. 37. 3.
• 3. His birthright. 2 Chron. 5. 1, 2.
• 4. God's blessing on his affairs. Gen. 39. 2, 23.
• 5. The favor of all that were over him. Gen. 39. 4, 21. and 41. 38.
• 6. An extraordinary divine spirit. Gen. 37. 6. &c. and 40. 8. and 41. 25.
• 7. High honor, even next to the King. Gen. 41. 40.
• 8. Ability and opportunity of doing good. Gen. 41. 57.
• 9. A reservation of his own, and Children's right to the Church of God, though he lived most of his days in strange land, where he was a prime Governor, and where his Children were born and brought up. Psal. 48. 6.
• 10. A reputation to be as his father Jacob, and other his forefathers, a stock and head of the Church; the members whereof are styled, the Sons of Jacob and Joseph, Psal. 77. 15.
• 11. A numerous progeny. Gen. 49. 22. Two Tribes issued from him, and one of them, namely Ephraim, was more numerous than most of the other.
• 12. The many years that he lived, which were an hundred and ten. Genes. 50. 22.
• 13. An honorable laying him in a co •… fin, wherein he continued hundreds of years. Gen. 50. 26.
• 14. The carrying of his bones in the aforefaid cosfin with the Israelites, when they were delivered out of Egypt▪ Exod. 13. 19.
• 15. His burial in that part of Canaan, which by lot fell to Ephraim, and became the inheritance of the Children of Joseph.

In these prerogatives of Joseph, we have an instance of the providence and bounty of God towards such as fear him.

§. 119. Of savoury speeches of dying men.

THe first point of the commendation of Joseph 's faith is about the Time of showing it forth, thus expressed, when he died, or dying.

In the Greek, another word is used than was in the former verse, translated when he was a dying, but of the same signification; both of them are participles of the same tense. The root from whence this word cometh, signifieth and end; for Death puts an end to our life here in this world. The negative is used of that which never shall have end, as, their worm dieth not, Matth. 9. 44. It here intendeth the very same thing that was implied of Joseph 's father, in this phrase, when he was a dying.

The phrase in this Text hath reference to that which Joseph himself said ( Gen. 50. 24.) I die, or I am dying. This Joseph saith, in regard of his age, being an hundred and ten years old, and in regard of the weakness of his body, and some sickness that befell him, and readiness of his mind to yield to the good pleasure of God. Having apparent signs of the near approach of his departure, he used that phrase, to move them the rather to attend to that which he should say unto them: for the words of a dying man use most to be heeded. The prefaces which dying men have used, give good proof to the point; Read for this purpose, Gen. 49. 〈◊〉 . Deut. 32. 1. Josh. 24. 1, 2. 1 Sam. 12. 3. 2 Sam. 23. 1. 1 Kings 2. 〈◊〉 , 3.

〈◊〉 the speeches of understanding and wise men, use to be most pertinent, 〈◊〉 hearty, most impartial, and most profitable. Then they consider what les •… are fi •… est to be remembered after death.

• 1. As this is commended in others of former times, so it ought to be our care in our days to consider what may be fit to give in charge to our posterity; o •… to Counsel and Advise them concerning future times, even after our departure; especially in regard of those that are under our charge, and those to whom we have any special relation.
• 〈◊〉 . This is a motive to such as are present at the time of the departure of such persons, to give more than ordinary heed to their directions, exhortations, admonitions, and other kind of speeches.

Hereof see more in Domest. Duties. Treat. 6. of Parents, §. 58.

§. 120. Of Believers persuading others, that which themselves believe.

THe first evidence of Joseph 's faith here specified is this, He made mention of 〈◊〉 departure of the Children of Israel. In the history this is thus expressed, 〈◊〉 surely visit you, and bring you out of this land, &c. Gen. 50. 24. Hereof 〈◊〉 was confident, by reason of the express promises which God had made to 〈◊〉 〈◊〉 , Gen. 15. 13, 14. and 26. 3. and 46. 4.

Hereby we have an instance, that they who do themselves believe God's pro •… , are careful to persuade others of the truth of them. This was the end of 〈◊〉 mention that he made of the point in hand.

The Greek word here used, is the same that was before used ver. 15. and 〈◊〉 mindful; and it is also used Chap. 13. 7. and translated remember.

The making mention here intended, is a calling to mind such a thing as should 〈◊〉 come to pass: which he would have them now to take notice of, and 〈◊〉 to remember. The like to this is noted of Moses, Deut. 31. 3. Josh. 〈◊〉 5. 6. 1 Chron. 22. 11. 2 Chron. 20. 20. 2 Cor. 5. 11.

The like is noted of other Prophets and Apostles: and it is the duty, and 〈◊〉 to be the practice of all Ministers, yea, and of other Saints.

〈◊〉 apprehending the truth of God, in his promises, worketh in the heart a 〈◊〉 of God's glory, and love to others. These graces are operative, and put on 〈◊〉 to communicate to others, what they know and believe themselves, as An •… and Philip. John 1. 41, 45.

§. 121. Of God's delivering his out of trouble.

THat whereof Joseph here made mention, was the departing of the Children of Israel.

By the Children of Israel, are meant, that numerous and holy seed which was 〈◊〉 to Abraham, Gen. 15. 5. and to Isaac, Gen. 26. 4. and to Jacob, Ge •… . 28. 24.

〈◊〉 was also styled Israel, Gen. 32. 28. and because he was the immediate 〈◊〉 of those twelve sons, which were the heads of the twelve Tribes, his 〈◊〉 is mentioned: and of his two names, that which was the more honorable, 〈◊〉 Israel.

The departing here intended, was their freedom from a miserable bondage, 〈◊〉 which those Children of Israel were pressed; yea, even oppressed▪ Exod. 〈◊〉 . 13.

So as their departing out of Egypt, was a great deliverance from a miserable 〈◊〉 , and it giveth instance, that God will deliver his out of their troubles.

This is oft exemplified in time of the Judges, yea, and of the Kings also; and especially in the return of the Jews from the Babylonish captivity. See more hereof in the Guide to go to God, or Explanation of the Lord's Prayer, on the eighth 〈◊〉 . §. 188. And in the Churches Conquest, on Exod. 17. 15. §. 77.

§. 122. Of Reserving Joseph's bones.

ANother evidence of Joseph 's faith, is, a charge that he gave concerning his bones.

The word which we translate, gave commandment, is the same that is used Chap. 9. ver. 20. §. 106. and translated, enjoined. It implieth a strict charge, which by no means he would have omitted or neglected. This hath reference to that oath which Joseph imposed upon the Children of Israel, Gen. 50. 25. It must needs therefore be a strict charge, whereunto they were bound by oath. A like charge with a like bond did Jacob lay upon his son Joseph, Gen. 47. 31. So as herein this pious Son imitated his pious Father: as the said Father imitated his Father Isaac, in blessing his Son.

The manner of commanding by an oath, doth give warrant for requiring an oath, and for taking an oath. Hereof see more Chap. 6. ver. 16. §. 116, 119.

The matter which so strictly Joseph commanded, concerned his Bones, namely that they should carry his bones out of Egypt.

Joseph believed that God would bring the Children of Israel out of Egypt, into the land of Canaan, promised to their Fathers. To give them assurance of his faith therein, and also to strengthen their faith, he giveth this charge. He foresaw, that they should abide in Egypt a long while; yea, and that they should there be much oppressed; but yet he believed, that they should be delivered; and that in Canaan should be the continual residency of the Church: There therefore he would have his bones perpetually to lie; as his Predecessors desired to be buried in a cave that was in that Country. Gen. 49. 31.

He maketh mention of bones rather than of body; because they were long to continue in Egypt. For after Joseph 's death, they there abode an hundred and forty years, and after that they were forty years in the wilderness, and they were also sundry years in conquering Canaan; So as from the death of Joseph, to the burial of his bones, ( Josh. 24. 32.) might be about two hundred years. In this time his flesh, though it were enbalmed, could not but be clean wasted away: yet his bones might remain, being kept dry.

In general we here see, that care of ones dead corps, is a fruit of faith. This made Abraham so careful of a place for the burial of his w •… ves, and his own corps: and Isaac and Jacob careful to have their own, and their wives corples buried, where Abraham, and Sarah 's bodies were. Gen. 47. 30.

Hereby hope of the Resurrection of the body is nourished.

This warranteth a decent funeral. This is promised as a blessing, 1 King. 14. 13. But the contrary is threatened as a curse ( Ier. 22. 19.)

• 1. By this means is manifested a difference betwixt the bodies of men and beasts.
• 2. This ministereth comfort, against death: both in regard of our own departure, and also in regard of our friends that depart before us.
• 3. This is the rather to be done among God's people, because their bodies while they were living, were Temples of the Holy Ghost. 1 Cor. 6. 19.
• 4. The dead bodies of believers still remain members of Christ.

This therefore as a duty lieth upon surviving friends: who hereby may give testimony of a good respect to their deceased friends.

Neerest, and dearest friends have taken special care hereof: as Children, who have survived their Parents, 1 Gen. 25. 9. And Parents that have survived their Children, Luke 7. 12. And husbands, Gen. 23. 4. And friends, John 11. 17. and 19. 39, 40. Act. 8. 2.

See more hereof in Domest. duties. Tract. 5. Of Children. §. 45.

Papists here raise a use about reserving the Relics of Saints, and ground it upon this instance, about reserving Joseph 's bones. But to show the non-consequence thereof, let them know that,

• 1. There is not the like occasion of keeping the bones of Christians, as was 〈◊〉 Joseph 's bones.
• 2. Joseph 's bones were to be kept, as if they had been buried.
• 3. Joseph 's bones were not carried up and down, for ostentation.
• 4. There was no adoration done to Joseph 's bones.
• 5. 〈◊〉 bones were not substituted instead of Joseph 's true bones, as are in 〈◊〉 Popish relics.

§. 123. Of the Resolution of, and Observations from, Hebr. Chap. 11. verse. 22.

THE general sum of this verse, is, as of the former, Faith's proof. Hereabout 〈◊〉 set down,

• 1. The person whose Faith was proved, Joseph.
• 2. The Arguments whereby it is proved. These are two,
  • 1. His mention of things future.
  • 2. His Charge.

The former is amplified.

• 1. By the time, which was when he died.
• 2. By the matter whereof he made mention, The departing of the Children of Israel.

〈◊〉 his charge we may observe,

• 1. The manner of it, which was by imposing an oath. Gen. 50. 25.
• 2. The matter thereof, His bones.

Doctrines.
• I. Faith manifesteth her vigor, when a believer is dying. So did Joseph 's 〈◊〉 . See §. 119.
• II. Dying men must show their care of their Posterity. Herein is Joseph set be •… us as a pattern. §. 119.
• III. Faith resteth upon deliverances to come. Joseph 's mention of the Israelites 〈◊〉 out of Egypt, gives proof hereof. See §. 121.
• IV. Believers will be careful to persuade others, of that which they themselves 〈◊〉 . This doth Joseph endeavor, by mentioning the departure of the Isra •… . See §. 120.
• V. God will deliver his. The departing of Israel out of Egypt, is an instance hereof. See §. 121.
• VI. Care about men's dead corps, is a fruit of Faith. See §. 122.

§. 124. Of the honor that redounds to Parents by worthy Children; and of their care over them.

NOt the faith of Moses, but of his Parents, is here commended. This is the ninth instance, which the Apostle hath produced.

The word translated, Parents, properly signifieth Fathers, but according to the mind, and meaning of the Apostle, fitly translated Parents: under whom Father and Mother are comprised.

The Mother may not here be excluded, for the history maketh express mention of 〈◊〉 , and of her alone; for the Mother was the actor of all: but questionless all that the Mother did, was with the Fathers consent, if not upon his advise, and it is no more then probable that he had his part also in acting many things about the preservation of Moses. Of the notation of this name Moses, See Chap. 3. v. 2, §▪ 37. and The Churches conquest, on Exod. 17. 9. §. 9.

These parents are expressly named in the history; The father was Amrams which signifieth a numerous people, it containeth in it a great part of Abraham's name.

The mothers name was Iochebed which signifieth glorious, for she was glorious in bringing forth, and preserving such sons as Aaron and Moses.

They were both of the Tribe of Levi, and of the same family. The said Amram and Iochebed were near of kin. For Iochebed was Amrams fathers sister: so as Amram married his Aunt, and of her had Aaron and Moses. But this was before the Law of prohibiting degrees of marriage; and before the Commonwealth of Israel was sufficiently peopled.

The parties whose faith is here commended, are described by their relation to their son Moses, thus, His parents, rather than by their own names, for honor sake. For Moses was a man of great note and name: and his memorial was very honorable in the Church of God. Hereby then it appears, that parents are much honored by having worthy Children. Solomon therefore styleth himself The Son of David, Eccl. 1. 1. And David pleadeth this as a matter of honor and dignity. I am the son of thine handmaid, Psal. 116. 16. Hereupon it is said, that a wise son maketh a good Father, Prov. 10. 1.

• 1. If a son prove praise-worthy, by virtue of his education, praise useth to be ascribed to his parents, that have so educated him; even as the praise of Solomon's servants was ascribed to the wisdom of Solomon, 1 Kings 10. 5.
• 2. If the gifts, parts, or dignities of a son be extraordinary, and immediate from God, they use to be evidences of God's good respect unto the parents.

• 1. This may be a motive unto parents to do the best that they can, for their Children, that they may be of eminent use to the Church and State, where they live; and that among other ends for this, the honor and glory of parents themselves.
• 2. This should put on Children to do the best that they can to be famous in Israel, even for the honor of their parents.

This title, his parents, in reference to that care that Moses parents had of him being their child, giveth us further to understand, that parents especially ought to have a care of their Children.

For this we have sundry precepts, (as Eph. 6. 4. and 2 Cor. 12. 14.) and patterns, as Prov. 4. 3, 4.

Parents are under God, the means of their Children's being. On this ground natural instinct teacheth all creatures to be careful of their young ones.

Parents therefore ought to observe,

• 1. What dangers their children are subject unto, to prevent them.
• 2. What good they may do unto them, and to endeavor that with all their power.

The plural number wherein this word, Parents, is expressed, doth plainly evidence, that both Father and Mother must have a joint care of their Children: In this respect, saith a Father, in reference to himself and his wife, How shall we order the Child? and how shall we do unto him? Judge. 13. 1 •… . And a son saith of both parents, I was my fathers son, tender, and only beloved in the sight of my mother, Prov. 4. 3. Behold thy father, and I have sought thee sorrowing, saith a mother to her son, Luk. 2. 43.

• 1. Both parents have a joint part in the being, and bringing 〈◊〉 of their Child.
• 2. The Law requireth the like honor to both, Exod. 20. 12.
• 3. For this end are parents so nearly linked together, as to make one flesh, Gen. 2. 18.

It will be therefore a good point of wisdom for both parents, to observe what duties belong unto each of them in reference to their Children, and wherein they may be best helpful one to another for the good of their Children.

§. 125. Of hiding such as are in danger.

THE act whereby the faith of Moses Parents is commended, is implied in this phrase, was hid.

The word, hid, is attributed to concealing of matters from the eyes of men; so 〈◊〉 they should not see them, or find them out.

The hid treasure and pearl, in the Gospel is set forth by this word, Matth. 1 •… . 44. And the slothful servants talent that was put into the earth, Matth. 〈◊〉 . 25. Thus Jesus is said to hide himself from the Jews, John 8. 59. and 12. 〈◊〉 . And they who are afraid of the Judge, are said to hide themselves, Rev. 6. 1 •… , 16.

The reason why Moses parents hid him, was a cruel edict of the King of Egypt, 〈◊〉 every son that was born of an Israelite, should be cast into the river, Exod. 1. 〈◊〉 . To prevent this destruction of Moses, his parents hid him. So as persons 〈◊〉 〈◊〉 may be concealed from mischievous attempts. Thus Rebekah used 〈◊〉 to conceal Jacob from the fury of his brother, Gen. 27. 43. Thus Rahab 〈◊〉 spies, Josh. 2. 4. And a woman hid Jonathan and Ahimaas, 2 Sam. 2. 1 •… To omit other instances, it is said of God himself, that he hid Jeremiah and 〈◊〉 , Jer. 36. 26.

Ob •… . These were extraordinary cases, and they that did it, were guided by an extraordinary spirit.

Ans.

• 1. They were special cases, not extraordinary. All examples are a kind 〈◊〉 instances; Yet in a like case are for our warrant.
• 2. Though in some particulars they might be extraordinary, and might be 〈◊〉 by an extraordinary spirit; yet the general equity of them is ordinary, and 〈◊〉 . Hereupon Rahab 's example is set before us as a pattern, ver. 31. I am. 1. 1 •… .

The Spies that searched Jericho were employed in a good cause, warranted by 〈◊〉 , whereof Rahab was assured, partly by the common fame that God had de •… all Canaan to destruction; and partly by an inward inspiration of the Spi •… this respect, her act is imitable. It was extraordinary to hide Spies that 〈◊〉 to search her Country; This she did by an extraordinary spirit: But to hide 〈◊〉 as were in God's work, and in a warranted course, was ordinary and imitable.

• 1. To hide one self from foreseen evil, is a point of prudence, Prov. 22. 3. 〈◊〉 to be extended to others.
• 2. It is a fruit of charity, to prevent the danger of others.
• 3. Many benefits may thence arise, as,
  • 1. Protecting the innocent.
  • 2. Preventing wrongs.
  • 3. Disapointing Satan's instruments.
  • 4. Preserving such as may be useful to men, and honorable to God. 〈◊〉 hurt comes to none hereby.

1. Quest. What if such as are hid be inquired after by authority, may they then be concealed?

Answ. If it may be done without impeachment of truth. Otherwise, I make question of this question. For,

• 1. All lying is a sin, Eph. 4. 25.
• 2. Though good may come thereby to man, yet it is against God and his truth.
• 3. It impeacheth the power and prudence of God, as if he could not maintain his own servants without untruth.
• 4. It prevents the providence of God, in his own course.
• 5. We may not talk deceitfully for God, Job 13. 7.

2. Quest. What if a good end follow upon some untruth?

Answ. A good end is not sufficient to justify a matter. If a thing be ill in the 〈◊〉 or manner, or end, it is not to be done.

Obj. A bad end mars a good thing: by consequence of contraries, a good end may justify an evil act.

Answ. That is no good consequence. For there is difference betwixt good and evil. One circumstance maketh a thing evil; but all circumstances must concur to make it good. One kind of poison is enough to take away life; but there must be many ingredients to make a portion for preserving life.

3. Quest. What then is to be done, when Innocents and Saints are unjustly sought after?

Answ. We must be silent, and say nothing one way or other; or courageously refuse to betray him; or so prudently order our answer, as nor the party be endangered, nor truth impeached.

The application of this point concerneth such especially as live among those, who like Pharaoh and the Egyptians, are persecutors of the Church, opp •… essors of men, inhuman and cruel. It doth not justify concealers of malefactors. Christians must take heed of making such inferences from such approved patterns, as this is.

Thereby they pervert the Word of God, scandalize the profession of the Gospel, open the mouths of enemies, bring themselves under the penalty of good Laws, and suffer as malefactors, which is expressly forbidden, 1 Pet. 4. 15.

On the other side, their undue timiditie, and overmuch fear of danger is manifested, who are ready upon undue respects to bring others into danger: as

• 1. They who Doeg -like, discover God's servants to their enemies, 1 Sam. 2. 29. and this in hatred of, and malice against them.
• 2. They who discover such, to currie favor with great men, as the Ziphims, 2 Sam. 23. 19.
• 3. They who for fear of incurring danger themselves, refuse to stand to God's cause, when they are questioned about it, as the parents of the man that was born blind, John 19. 22.
• 4. They that deny that succor which they might and ought to their brethren for fear of men.

Those and such like show how little faith they have.

§. 126. Of preventing danger betimes.

THat act of their faith, in hiding their son, is amplified by the time, both when they began, and how long they continued. In regard of the former, the Apostle saith, that they did it when he was born. This implieth a timely doing of that act, even so soon as he was born; They did not invite their neighbors at her travel; nor when the child was brought forth, they did not make known that they had a child born: so as they prevented the danger betimes. This was an especial point of wisdom. An Angel admonished Joseph, to carry his reputed Son Jesus, out of Herod's reach, before he could know that he was mocked of the wise-men. Mark. 2. 13. Slack not thy hand from thy servants, come up to us quickly and save us and help us, say the men of Gibeon to Joshua. Josh. 10. 6. It is commended in Saul, that he came to succor. Jabesh Gilead, in the morning watch. 1 Sam. 11. 11.

Otherwise all pains, all endeavors may prove to be in vain, being too late. It is too late to shut the stable door, when the steed is stolen.

It is therefore a point of wisdom, carefully to observe what danger we ourselves or others, especially such as are under our charge, are in, and to afford them seasonable succor.

It is noted, that the man-child which the Dragon sought to devour, as soon as it was born, was presently caught up unto God, Revel. 12. 4. 5. The Apostle exhorteth us to be vigilant, because the Devil seeketh whom he may devour.

On this ground we ought, by faithful prayer, to lift up our Children to God; so soon as they are born, to bring them to the Sacrament of Baptism so soon as conveniently we may, to instruct them so soon as they are capable; to train them up to good callings, and to perform other duties betimes. Resist all Satan's temptations in the beginning; many fair advantages are lost by delay: The two 〈◊〉 Conquerors, Alexander and Caesar were careful in taking the first op •… , and in using all the expedition they could. The Motto of the one was, 〈◊〉 he let slip no season, and of the other, that as soon as he came and saw, 〈◊〉 overcame. These principles are of special use in spiritual dangers.

§. 127. Of continuing in what is well begun.

THE time of their continuing to hide their Son, is set down in this phrase, three months: which is expressed by one word in Greek. The Grecians have 〈◊〉 words for other months, as for four months, John 4. 35. and five months, 〈◊〉 so others; they have one general word to comprise all months un •… it.

Those three months were as long a time as they could hide him: Some say, 〈◊〉 the Egyptians searched the Israelites houses every three months. It appears 〈◊〉 some discovery began to be made of their child; or, at least, that there was 〈◊〉 suspicion of such a child: For the history saith, she could not longer hide him, 〈◊〉 . 2. 3. Questionless diligent inquisition was made by the Egyptians, con •… the Israelitish women that were with child: from which inquisition, though 〈◊〉 while they might conceal their child, yet long they could not. For wicked 〈◊〉 (as their father, 1 Pet. 5. 8.) are diligent and sedulous in pursuing their 〈◊〉 and mischievous courses. Thus was Herod, in seeking the life of Jesus, 〈◊〉 . 2. 8, 16. and Ahab, in seeking after Elijah, 2 Kings 18. 10.

This circumstance showeth, that care in preventing danger, is to be continued 〈◊〉 long as may be: It is said of the mother of Moses, when she could not longer 〈◊〉 him, Exod. 2. 3. So as she hid him as long as she could. Rahab hid the 〈◊〉 , till they who fought them were out of sight. Josh. 2. 15, 16. So Joseph a •… in Egypt, to keep Jesus there safe, until the death of Herod. Matth. 1. 15.

The benefit of preventing danger, consisteth in continuing so to do, till fear of 〈◊〉 be overpast. If such as are hid for a time, be left and fall into the danger, 〈◊〉 good cometh by the former hiding?

〈◊〉 , it is a point of unfaithfulness to fall from those whom we have begun to 〈◊〉 and succor. Such were the men of Keilah, who would have delivered 〈◊〉 into the hands of Saul, 1 Sam. 23. 12. or rather that timorous and 〈◊〉 King of Israel, who after he had taken some care of Jeremiah, and freed 〈◊〉 out of the prison, where he was like to die, and caused bread to be allowed 〈◊〉 every day, upon the instigation of the Princes, delivered him up into their 〈◊〉 . •… er. 38. 5.

This unfaithfulness is much greater in the spiritual dangers of our souls: as 〈◊〉 Governors shall begin to protect their people from Idolatry, and after 〈◊〉 them up thereto, as Joash did, 2 Chron. 24. 17, 18. and Ministers that 〈◊〉 well begin to keep their people from Satan's snares, and after suffer 〈◊〉 to slide back by negligence, or by any corruption in life or doctrine, as sun •… false brethren and Apostles in the primitive Church. So Parents and Gover •… of families; So friends and neighbors, yea, and all backsliders, that neg •… their own souls, which for some time they have begun to keep. An Apostles 〈◊〉 of such is, that it had been better for them, not to have known the way of 〈◊〉 , 2 Pet 2. 21, 22.

This particular showeth how necessary constancy and perseverance is in the 〈◊〉 things that we do enterprise. Hereof see more, Chap. 3. v. 6. §. 68.

§. 128. Of respecting Children that carry God's Stamp.

ONE special reason of the aforesaid care that the Parents of Moses had of him, is thus expressed, because they saw he was a proper child.

This word, because, doth in general intend a reason.

The particular reason was, a visible stamp of God's respect to this child, in the 〈◊〉 favor and feature of it.

The Hebrew expresseth it by a general word that signifieth good; and compriseth under it every kind of goodness. Hereof see Chap. 13. v. 9. §. 116.

It setteth out the beauty and comeliness of persons, and is translated fair, Gen. 6. 2. and 24. 16.

The Greek word here used, signifieth comely and beautiful. It is used in this very case Acts 7. 20. There the word God is added to it; and the title God being added, it is translated very fair: for the addition of God to things, in Canaan's language, addeth an excellency unto them, as Cedars of God, tall Cedars; Mount of God, a great mount, and so in other things. Or else this phrase, fair to God, may imply a divine Stamp, whereby it was evident that God had marked him for some great work. This might God set on him, to move both his Parents, and also Pharaohs daughter, to respect him. In this respect it was not fondness in the parents, by reason of the prettiness, comeliness, and fairness of the child, that moved them to do what they did, but that divine Stamp, and their faith thereupon.

God oft setteth a Stamp on such as are by him deputed to weighty works. Jacob's holding his brother by the heel, was such a kind of stamp, Gen. 25. 26, and John Baptists springing in his mothers belly, Luk. 1. 41. So Samson's strength, Judge. 14. 6. and David's courage, 1 Sam. 17. 34.

This God doth, to raise up in men before hand, an expectation of some great matter: that thereby they may be moved to call upon God, to depend on him, and to ascribe the praise and glory of that which is done by such, to God. Moses his brethren are herein blamed, that they did not understand, that God would deliver them by Moses, when Moses avenged one of his brothers that was oppressed, and smote an Egyptian. Acts 7. 24, 25.

This is the reason that moved the parents of Moses, to take such care as they did of preserving him, and thereby it appears, that it ought to be the care of Parents, to take special notice of such children, as God doth set any special mark upon. The name which God gave to the second child of Bathsheba, which was Solomon (1 Chron. 23. 9.) and Jedediah (2 Sam. 12. 25.) gave David to understand that that Son was a select Child of God: hereupon both David was the more careful of his education ( Prov. 4. 3, 4.) and Bathsheba also ( Prov. 31. 1, 2.) On that ground David is careful to give his Son sundry instructions (1 Chron. 22. 7. &c.) and to give his Princes a charge concerning him, 1 Chro. 2 •… . 17. &c. and 28. &c. This phrase (which is oft applied to the Virgin Mary) She laid up those things in her heart, Luk 2. 19, 51. have reference to extraordinary evidences of divine glory in her Son: and made her more careful over him.

• 1. Care upon such a ground importeth an eye of the soul, on God's providence, and faith, in effecting some great matter. This, as it manifesteth a good and due respect to God, so it must needs be acceptable to him.
• 2. God useth to bring his Counsel to pass by means: Parents care over their children, and such especially as are marked by God to special employments, is a principal means to bring on Children to accomplish those works.
• 3. This may be applied to Parents that have Children of good capacity, quick wits, ready invention, happy memories, and other special parts, whereby they are, as it were stamped and sealed for special employments. They ought to be the more careful over such, both in their good education, and also in fitting them to eminent and excellent callings. Surely both Church and Common wealth, might be furnished with worthy instruments of much good, if Parents were careful, to take notice of God's stamp in their Children, and answerably to take care of their training up.

§. 129. Of Believers not fearing man.

THese words, and they not afraid, admit a double reference; one to the words immediately going before, and so imply another reason of Moses Parent •… hiding him. One reason was the beauty of the Child, They saw he was a proper Child.

Another is their courage, They were not afraid. The copulative AND, importeth a connection of these two reasons.

The other reference is to the main virtue commended, which is Faith, Thus 〈◊〉 another effect, or evidence of the faith of Moses Parents. One effect was 〈◊〉 they hid their Child. The other was, that they were not afraid, &c. Thus it answereth a question, namely, how they durst conceal their Child so 〈◊〉 against the Kings commandment? The answer is, They feared not 〈◊〉 .

Of the notation of the verb translated Fear, See Chap. 2. v. 15. §. 149. •… f the difference betwixt a fear of God, and men, See Chap. 3. v. 1. §. 5. Of 〈◊〉 of men, See Chap. 13. v. 6. §. 84, &c.

It is the fear of men that is here meant, and that an evil fear, and therefore 〈◊〉 down negatively as a matter shunned, not afraid.

That whereof they were not afraid, is here styled Commandment. It is a 〈◊〉 . The simple verb, whence it is derived, signifieth to ordain, or ap •… . Act. 13. 48.

The compound verb, whence the word here used is derived, signifieth to 〈◊〉 . The word of this Text implieth an Edict peremptorily determi •… , set down, and proclaimed: So as none may do against it without a severe 〈◊〉 . It here hath special reference to this Cruel Edict, Pharaoh charged all 〈◊〉 , saying, Every Son that is born, ye shall cast into the river. Exod. 1. 11.

The King, here meant, was that cruel Tyrant Pharaoh King of Egypt, who 〈◊〉 the Israelites worse than slaves, or beasts. By the foresaid Cruel Edict Pha •… sought utterly to put out the memory of Israel.

This evidence of faith, that Moses Parents were not afraid of the Kings 〈◊〉 , giveth proof, that faith in God expels fear of man. See Chap. 13. v. 6. l. 84, 91.

§. 130. Of not fearing evil Edicts of Kings.

THE subject matter whereof Moses Parents were not afraid, is here said to be a Commandment. But this is not so indefinitely, or generally to be taken, 〈◊〉 if no Commandment, or Edict of men were to be feared; but it hath reference 〈◊〉 the forementioned Commandment, which was an evil, cruel, and bloody Commandment. So as evil Edicts are not to be feared, nor through fear to be 〈◊〉 unto: No, though they be the Edicts of the highest on earth. For, who 〈◊〉 than a King in his dominion, and what straiter bond can lie upon a subject than a public Edict, or Proclamation of a King?

From these two circumstances of the straitness of the charge, and greatness of 〈◊〉 person that gave it, the pattern of Moses Parents in not fearing it, giveth 〈◊〉 , that the straitest Edicts of the greatest on earth being evil, are not to 〈◊〉 yielded unto. And as the not yielding hereunto is produced as an evidence of 〈◊〉 , it gives proof, that a true believer will not yield in such a case. Take for 〈◊〉 proof hereof Jonathan's denying to bring David to Saul, 1 Sam. 20. 31, 3 •… . And Daniel's three companions refusing to yield to the Idolatrous Edict of 〈◊〉 , Dan. 3. 16. &c. and of Daniel himself, who, notwithstanding a contrary Edict of the King, and Princes of Persia, prayed to his God. Dan. 6. 10. The former refused to bow to an Idol, upon the Kings Edict; The latter would not forbear to call upon God, though it were against the Kings Edict. 〈◊〉 of them were afraid of the Kings Commandment.

Believers know (which all of us ought to know) that there is a straiter Edict, and an higher Lord whereunto we are more bound, than to any Edict, or Lord on earth. The Apostles laid down this as a duty, We ought to 〈◊〉 God rather than men. Act. 5. 29. Yea, so equal, and agreeable to the light of Nature is this point, as the Apostles refer it to the very judgment of those who would have had them done otherwise, Thus, Whether it be right in the sight of God, to hearken unto you, more than unto God, Judge ye. Act. 4. 19. This difference betwixt God and man doth Joseph press against his Mistresses temptation, How can I do this great wickedness, and sin against God? Gen. 39. 9.

• 1. Most undue are the pretences which many bring for justifying evil acts, as, The King commands it, It is my masters charge, My Father will have me do it, and such like. All these, and other like pretences, savor too rankly of Adams cursed folly, who made this pretence for his sin against God, The woman whom thou gavest to be with me, she gave me of the tree, and I did eat, Genes. 3. 12.
• 2. Well weigh what is commanded by superiors; observe whether they be against God's command or no, if yea, be not afraid of the Commandment, let it not move thee. See more hereof in Domest. duties. Treat. 3. §. 51, 63. and Treat. 5. §. 37. and Treatise 7. §. 38.
• 3. Take an invincible resolution to hold close to God, and not to transgress his Commandment for any man's commandment. There is no comparison betwixt God and man. See more hereof Chap. 13. v. 6. §. 86.

§. 131. Of the Resolution of, and Observations from, Hebr. 11. 23.

THIS verse in sum declareth Faiths vigor. Hereof are two parts.

• 1. A description of the parties.
• 2. A declaration of the kinds of proofs.

The parties are described by their relation to their son Moses, Parents.

The proofs of their faith, are two effects.

The former is

• 1. propounded,
• 2. confirmed.

In propounding the effect, is noted.

• 1. Their act,
• 2. the reason thereof.

Their act was their hiding of their child, amplified by the time.

The time is set forth two ways.

• 1. By the beginning, when he was born.
• 2. By the continuance, three months.

The reason was, a divine stamp upon the child. They saw he was a proper Child.

The latter proof of their saith, was their courage, which is,

• 1. Manifested by the contrary: they were not afraid.
• 2. Amplified
  • 1. By the subject matter which they feared not, a commandment.
  • 2. By the Author of that commandment, the King.

Doctrines.
• I. PArents are honored by worthy Children. For honors sake, the parties are here described by their relation to their son Moses. See §. 124.
• II. Parents, especially, ought to have care of their Children. So had Moses Parents. See §. 124.
• III. There ought be a joint care of Fathers and Mothers. For both these are comprised under the word Parents. See §. 124.
• IV. Persons in danger may be concealed from mischievous persons. So was Moses from the Egyptians. See §. 125.
• V. Danger is to be prevented betimes. So soon as Moses was born, he was hid. See §. 126.
• VI. Care in preventing danger must be continued. This phrase three months intendeth as much. See §. 127.
• VII. God sets a stamp on such as he deputes to a special work. Thus he did here on Moses. See §. 128.
• VIII. God's stamp works a good esteem. So did this about Moses. See §. 128.
• IX. Faith expels fear. It was faith that made these not afraid. See §. 129.
• X. Unlawfull Edicts fright not believers. Moses Parents were not afraid of such commandments. See §. 130.
• 〈◊〉 Kings in sinful things are not to be obeyed. It was the Kings Commandments that was not feared. See §. 130.

§. 132. Of Moses acting when he was of years.

THE tenth instance to demonstrate the vigor of faith is Moses himself.

Of the notation of this name Moses, See Chap. 3. v. 2. §. 37.

His saith is largely set forth. Three times by an elegant Anaphora is this phrase, 〈◊〉 saith, used in setting out the fruits of Moses faith, v. 24, 27, 28.

The first fruit is contempt of the word. This he began to manifest betimes, 〈◊〉 when he came to years. In Greek, it is word for word thus when he was 〈◊〉 . This is here diversely taken. For some refer it to dignity, others to age.

They who are advanced to honor, are said to be great, Matth. 20. 26.

They also who are grown up to years, are said to be grown great or become 〈◊〉 .

That here it is to be referred to Moses his age, is evident,

• 1. By the history, Exod. 2. 11. There the Hebrew hath such a word, that sig •… Great, as the Greek here hath. The Hebrews do oft use that word in 〈◊〉 to age; as where it is said, the boys grew, Gen. 25. 27. And the child 〈◊〉 grew, namely in years.
• •… . Stephen having reference to this circumstance, saith, Moses was full 40. 〈◊〉 old, Acts 7. 23. In that respect he became great.

This is noted, to show that Moses was of mature judgment, when he did what 〈◊〉 did: he was not spurred on thereto by rash youth: for years teach wisdom, Job 3 •… . 7. 1 Cor. 13. 11. It is said of Christ, that he increased in Wisdom and Sta •… , ( Luk 2. 52.) or in Wisdom and Age, as in the one, so in the other.

As parts of body grow in bigness and strength, so the faculties of the soul 〈◊〉 more capable of their several endowments, and more active in exercising 〈◊〉 same.

This instance showeth, that weighty things are to be enterprised, when men 〈◊〉 〈◊〉 well to manage the same. It is a judgment, that Children shall be people's 〈◊〉 , Isa. 3. 4. And the wise man denounceth a woe against that land whose 〈◊〉 is a Child, Eccles. 10. 16.

The like may be applied to other functions. I will not deny but that there my be a Josiah, an Edward the sixth, a Samuel, a Timothy: but these are not or •… . By continuing to some ripeness of years, means of fitting one to a function remultiplyed: and thereby a man is better fitted thereto.

They who come to years, and remain Children in understanding, wisdom, and 〈◊〉 Christian graces, are a shame to their profession. This is upbraided as a great •… grace, Chap. 5. v. 12. 1 Cor. 3. 1.

§. 133. Of Moses his Trialls.

BEfore I come to handle those particulars wherein the Apostle doth here se •… out the faith of Moses, it will not be impertinent to note out the heads of Moses his Trialls, Gifts, and Privileges, as we have done in other Worthies.

1. The Trialls of Moses were these and such like.

• 1. So soon as he was born; his life was in hazard. Exod. 2. 3. &c.
• 2. He was in great danger to have been cut off from the Church, by being accounted the Son of Pharaoh 's daughter. Exod. 2. 10.
• 3. He was trained up forty years in an Idolatrous court. Acts 7. 22, 23.
• 4. Though he himself lived as a Prince, yet his whole Nation lay in a miserable bondage, which could not but be a great trial to him. As the like was to Nehemiah, Neh. 1. 4. &c.
• 5. His own people, though he sought their good, regarded him not, 〈◊〉 ▪ 2. 14. Acts 7. 25, 27.
• 6. He was forced from the place of his education: yea, and from his own nation, which was the Church, to save his life. Exod. 2. 15.
• 7. He served 40. years in a strange land. Exod. 2. 22. Acts 7. 29, 30.
• 8. God himself was incensed against him, for neglecting to Circumcise his Son. Exod. 4. 24.
• 9. He was sent to a cruel King, with a displeasing message. Exod. 5. •… .
• 10. His own people, for whose good he was sent, murmured against him. Exod. 5. 21. and 6. 9.
• 11. His people whom he brought out of Egypt revolted from God and from him. Exod. 32. 1. &c.
• 12. His people in their straits were ready to stone him. G •… n. 17. 4.
• 13. Korah and sundry others made head against him. Numb. 16. 1. &c.
• 14. Hard charges were laid to his charge. Numb. 20. 8.
• 15. He was provoked to speak unadvisedly with his lips. Psal. 106. 33.
• 16. He was excluded out of Canaan.

By these, as by other Saints trials, we see what Saints on earth are subject unto: answerably it becometh us to expect trials; to prepare for them, patiently to bear them, and to be comforted under them.

§. 134. Of Moses his Gifts.

• 1. HE was learned in all the wisdom of the Egyptians. Acts 7. 22.
• 2. He was mighty in words and deeds. Acts 7. 22.
• 3. He was a man of great faith. This is here proved.
• 4. He had great zeal for God's glory. Exod. 32. 32.
• 5. He was of great courage in God's cause. v. 27.
• 6. He had great indignation against Idolaters. Exod. 32. 19.
• 7. He was of a meek spirit in his own cause. Numb. 12. 3.
• 8. Great was his love of his Brethren. Exod. 2. 12. and 32. 32.
• 9. He contemned the world. This is here at large proved.
• 10. Great was his patience in reference to wrongs done by men. Exod. 14. 13.
• 11. He was far from envy and ambition. Numb. 11. 29.
• 12. Great was his respect to his Father-in-Law. Exod. 18. 7.
• 13. He was willing to take and follow good advice. Exod. 18. 24.
• 14. He was very faithful. Numb. 12. 7. Of the particulars of Moses faithfulness, See Chap. 3. v. 2. §. 39.
• 15. He put himself out to the uttermost for the people's good. Exod. 18. 13.
• 16. He had care for the good of his posterity. Numb. 27. 16, 17.

The gifts and graces of Moses are for imitation; and that by all sorts of people in like places, as Servants, Children, Parents, Courtiers, Rich-men, Noble-men, Ministers, Magistrates, Princes, Exiles, and others.

§. 135. Of M •… ses his privileges.

• 1. GOd set a Stamp upon him in his infancy. Exod. 2. 2.
• 2. He was extraordinarily preserved. Exod. 2. 5.
• 3. He was advanced to high honor. Exod. 2. 10.
• 4. He was made a deliverer of God's people. Exod. 3. 10.
• 5. He was made a Ruler and Governor of God's people. Exod. 18. 13.
• 6. God maintained his Authority against gainsayers. Numb. 16. 28.
• 7. He was an extraordinary Prophet; none like him. Deut. 34. 10.
• 8. He was the first and largest Penman of Sacred Scripture, he declared the state of the world and Church for the space of 2750. years, Numb. 21. 18. All the sacred Rites whereby God of old was worshipped, were delivered by him.
• 9. God spake to him face to face, mouth to mouth; so familiarly as to no ot •… er Prophet. Numb. 12. 8. Exod. 33. 23.
• 10. He was more mighty in miracles than any before Christ. Acts 7. 36.
• 11. His prayer was powerful with God. Exod. 32. 10. Ier. 15. 1.
• 12. Twice he tasted 40. days and 40. nights together. Deut. 9. 18.
• 13. He was thrice 40. years preserved: 40. in Pharaoh 's court. Acts 7. 23. 40. 〈◊〉 M •… dian, a strange land, Acts 7. 30. and 40. in the wilderness.
• 14. O •… d age did not dim his sight, not abate his natural force▪ Deut. 34. 7.
• 15 He was buried by God himself. Deu •… . 34. 6. The like is not noted of any other.
• 16. His memorial was very precious in the Church of God, a •… d still remains.
• 17. He was a special type of Christ; and that in these respects.
  • 1. As Moses had God's stamp at his birth: so an extraordinary Star in heaven manifested Christ to be of special use for God's Church.
  • 2. As Moses life was sought, so soon as he was born, by Pharaoh: so Christ's by Herod.
  • 3. As Moses was saved in Pharaoh 's Court: so was Christ in the land of Egypt.
  • 4. Both Moses and Christ were born in the lowest ebb of the Church.
  • 5. As Moses his face did shine, when he had been upon the Mount: so Christ's. Matth. 17. 2.
  • 6. As Moses was a deliverer of God's people: so Christ.
  • 7. As Moses was a Prince, to govern; a Priest, to offer Sacrifice; and a Prophet, to instruct: so Christ.
  • 8. As the Law was given by Moses: so grace and truth came by Jesus Christ. John 1. 17.
  • 9. Moses was a Mediator, Gal. 3. 19. So Christ, 1 Tim. 2. 5.
  • 10. Moses was grieved at the sins of people, Exod. 32. 19. So Christ, M •… rk. 3. 5.
  • 11. As Moses was punished for the people, Deut. 1. 37. So Christ suffered for them.

The foresaid privileges do enform us in the providence and bounty of God.

§. 136. Of refusing of honor.

THE first effect whereby Moses his faith is evidenced, was his refusing of ho •… . The word which we translate re •… used, is opposed to confessing, or ac •… •… edging a thing. And we commonly translate it, denied, as it is said of John the 〈◊〉 , •… e confessed, and denied not. Joh. 1. 20. This refusing is not here to be taken 〈◊〉 plain or apparent expression of his mind by word of mouth; but rather 〈◊〉 behavior, whereby it might easily be inferred, that he refused the honors of 〈◊〉 ▪ •… or he went day after day out of the Court and conversed among the Chil •… of Israel which were in bondage, and at length clean left Court, Land, and all.

Ob •… ect. Moses was forced to leave Court and Kingdom for fear of his life. 〈◊〉 . 2. 15.

A •… sw.

• 1. He voluntarily brought upon himself that occasion of flying out of 〈◊〉 , and that by defending one of his brethren against an Egyptian: had •… e pre •… his own honor before his respect to his poor brethren, he would never 〈◊〉 adventured to have killed an Egyptian in the quarrel of an Israelite.
• 2. When he heard that that fact was known, he made no means to obtain 〈◊〉 or pardon, which questionless he might have obtained, if he had con •… his relation and respect to the Israelites his brethren; but rather took the 〈◊〉 to free himself from that wicked course: Therefore this word, Refused, 〈◊〉 implieth a voluntary act, is used.

T •… at which by his carriage he so refused, was, to be called the son of Pharaohs 〈◊〉 .

The word called, implieth a reputing or accounting one to be such and such i •… one, as when we think and account such an one to be rich, or honorable, or learned, we use to say of him that he is a rich, or an honorable, or a learned man, and so call him.

Pharaoh here mentioned, was the King of Egypt; his daughter was a great Princess. It seemeth, that she had been married, and either had at this time an husband, or was a widow; but had no child of her own, and thereupon adopted Moses to be her child: which is implied in this phrase, He became her son. Exod. 2. 10.

If she had an husband, this might be done with his consent: if she were a widow, she did it of her own accord. Howsoever, hereby was Moses made a great man, and a great Heir; if not an Heir to the Crown, which was no small honor. If Pharaoh had no other Child, his Daughter was Heir to the Kingdom, and Moses her Heir.

This is here brought in as an effect of Moses his faith, whereby it is manifested, that Faith is of force to make believers sleight the highest honors on earth. Joseph was in Egypt advanced next to the King; and his children might by his means have attained great and honorable places: but he rather chose to have them incorporated into the society of God's Saints, than to have the highest honors in Egypt: therefore he brought them to his Father to be blessed. Gen. 48. 1. Daniel refused honors offered unto him by a great Monarch. Dan. 5. 17.

• 1. Faith raiseth a man's mind and heart, above this world, and the honors thereof: it presents unto him heavenly honors.
• 2. Faith so cleareth the eye, in beholding the things of this world, as it makes a man discern them in their own proper colors, vain, transitory, full of vexation, and subject to many temptations: thus it makes a man to sleight them.

This showeth that ambitious persons have very little faith, if they have any at all. How can ye believe, saith Christ, which receive (or affect) honor one of another? John 5. 44. Many that saw cause to believe on Christ, pro •… essed him not, because they loved the praise men. John 12. 42, 43.

That this sin of ambition may be better discerned, I will endeavor distinctly to declare what it is.

Ambition is a corrupt puffing up of man above that which is me •… .

• 1. It is a branch of the Corruption of Nature; for it was not in that entire estate wherein God at first made man after his own image, though he was then endowed with most excellent abilities. The first occasion thereof was this suggestion of Satan, Ye shall be as God's, Gen. 3. 5.
• 2. The Scripture doth set it out in this phrase of puffing up▪ 1 Cor. 4. 18, 19. and 8. 1 Coloss. 2. 18. This Metaphor of puffing up doth fitly set out the nature of ambition, which is as a wind, nothing but a vapor, yet makes a man swell, as if there were abundance of solid flesh.
• 3. It puffeth up above that which is meet. For ambition hath no bounds; If it had, it were not ambition. The notation of the word implieth a supe •… appearing: herein it differeth from sundry lawful things, as
  • 1. From knowledge and acknowledgment of a man's gifts and place. 2 Cor. 12. 1.
  • 2. From preferment. Est. 6. 11, 12.
  • 3. From endeavor to excel. 1 Cor. 12. 31. and 14. 12.
  • 4. From seeking and accepting honor.

Quest. May honor be sought, and accepted?

Answ.

• 1. For accepting honor, being duly and deservedly conferred, no question may be made. The example of Joseph, and Daniel and his three companions, and Mordecai and Esther, give sufficient proof hereof.
• 2. About seeking honor is the greater doubt, because Christ seems to forbid it, Matth. 23. 8, &c. But Christ doth not there simply forbid all seeking of honor, but such a manner, as the Pharisees did, ambitiously, and vain-gloriously.

Due honor rightly sought, is, among those things which are honest, just, and of good report, (Phil. 4. 8.) and in that respect may be sought. He may seek to excel, so it be to the edifying of the Church. 1 Cor. 14. 12. Mordeca •… did wha •… 〈◊〉 for the advancement of Esther, Est. 2. 10, 11. and Esther procured 〈◊〉 advancements. Est. 8. 1, &c. Daniel also spake for the advance •… of his three companions. Dan. 2. 49.

• 1. Honor is an especial gift of God. Psal. 75. 6, 7. 1 Chro. 29. 12.
• 2. It is promised of God, as a blessing, and a recompense. 1 Sam. 2. 30. 〈◊〉 . 21. 5. and 91. 15.
• 3. It is one of those rewards that wisdom setteth before such as seek her. 〈◊〉 . 4. 8.
• 4. It is an especial means of doing good. Instance the good that Joseph, Da •… , Da •… iel, Mordecai, and Esther did, by being advanced unto high ho •… .

Quest. How then is it a fruit of faith to deny honor?

Answ.

• 1. As it is considered in itself, and one of the worlds all •… urements, it 〈◊〉 vanity.
• 2. Comparatively in reference to spiritual things, it is also vanity.
• 3. In reference to the good things which are hindered thereby, or the evils 〈◊〉 are thereby committed, it is worse than vanity: and on these grounds to 〈◊〉 .

〈◊〉 therefore are to be observed about seeking, or accepting honor; for, 〈◊〉 sought, it must be sought

• 1. Not simply for itself; but for the good that may be effected thereby.

  〈◊〉 Philosopher granteth as much, upon this reason, that the means which 〈◊〉 •… o good, should be made the end to which it tends.

• 2. Not preposterously, before the things which may make us worthy of ho •… , and enable •… s to do good by that honor whereto we attain. The Heathen 〈◊〉 dedicated a Temple to Honor, made the entrance thereinto by Virtue. Ho •… is made the fruit of righteousness. Prov. 21. 21. Honor is not seemly for a 〈◊〉 . Pr •… v. 26. 1.
• 3. No •… immoderately in the manner of seeking it: so as disquietness of mind, 〈◊〉 care, and v •… xation of spirit arise thereabouts. We may not thus seek 〈◊〉 〈◊〉 •… ayment, Matth. 6. 25. Much less honor.
• 4. Not immeasurably, so as never to be satisfied. The Heathen condemned in 〈◊〉 , that he was grieved there was no more worlds but one for him to 〈◊〉 ; such is the disposition of many, who heap offices, dignities, and livings 〈◊〉 •… pon another.
• 5. Not indirectly, by bribery, by undermining others, by any unjust, or un •… means. Simon Magus did this way fail in seeking an Apostolical honor. 〈◊〉 8. 18, 19.
• 6. Not ambitiously, to have a name among men. This was the fault of the 〈◊〉 and Pharisees, in all their undertakings. Matth. 6. 1, 2. &c.
• 7. Not mischievously, for any bad ends; as Judas. John 12. 6. Thus Ha •… desired the Kings letters and ring. Est. 3. 9.
• 〈◊〉 subordinately to virtue, upon worth, moderately in the manner and mea •… duly in humility, and for good ends, honor may be sought and accepted; 〈◊〉 it must be refused, as Moses did, to whom we ought to be like minded, 〈◊〉 regarding the greatest honors that in this world can be afforded, so far 〈◊〉 as they may prove temptations and snares unto us, or keep us from better 〈◊〉 . This is the ready way, to obtain greater and better honor from God. 〈◊〉 . 16. 25. and 19. 29.

To leave honor, or anything else in a good cause, is the more commendable, 〈◊〉 be done as Moses here did, voluntarily: for so much doth the word 〈◊〉 •… mply. His honor was not wrested from him; but he 〈◊〉 let i •… go. It 〈◊〉 be said of him, as was of the Governors of Israel, He offered himself •… il •… among the people. Judge. 5. 9. God would have the offerings for his Ta •… , of them who were of a willing heart, Ex. 35. 5. such were they that 〈◊〉 to the Temple. 1 Chro. 29. 9.

• 1. God loveth such, 2 Cor. 9. 7.
• 2. God accepteth such, though it be but little that they let go, 2 Cor. 8. 12.

• 1. They fail exceedingly, who think that that which is taken from them perforce, is acceptable to God. Unless their mind be willing to yield to the divine providence, there can be no commendation of what they let go, nor comfort therein. That which is done on necessity, is in itself no virtue; yet by a willing yielding to let go that which we cannot hold, a virtue may be made of necessity.
• 2. In losses, in castings down, in all alterations, it becometh us to examine our inward disposition, and to observe whether we can willingly yield to God's will, made known unto us by events; as Job did when he said, The Lord giveth, and the Lord taketh away, Job: 1. 21.
• 3. Be exhorted to bring your wills to God's: this is the way to have better things than what ye let go. Moses, that refused the honors of Egypt, had a greater honor amongst God's people here on earth, besides his heavenly recompense. And The Lord blessed the latter end of Job, more than his beginning, Job 42. 12. But on the other side, God is oft provoked to take away more from them, who are unwilling to let go what God intends to take away.

Of men's willingness to do their duty, See Chap. 13. v. 18. §. 156. Of Christ's willingness in his undertakings, See Chap. 9. v. 14. §. 79.

§. 137. Of Moses Choosing the better.

A Second instance of Moses contempt of the world, was, his light esteem of pleasure. This is set out comparatively, whereby the high degree of his slighting pleasure is manifested; He so slighted it, as he chose affliction before it.

The word translated choosing, implieth a voluntary act: and that upon due consideration. It is but twice more used in the New Testament, Once of Paul's choosing to be with Christ, Phil. 1. 22. Betwixt two things he did not wot what to choose: yet in regard of himself, he took it to be far better to be with Christ. The other is of God's choosing men to salvation, 2 Thess. 2. 13.

Here the word it set down in a participle, choosing, to show that it dependeth on the former, as a cause thereof. His choice of affliction was one cause of his refusing honor.

This manner of setting down his suffering of affliction, by choosing to suffer, was noted in the latter end of the former §. about a willing doing or enduring what we do and endure: and it doth wonderfully commend his pious mind, and good respect to the people of God, that he chose to suffer affliction with them.

The conjunction or note of comparison added hereunto, rather, amplifieth his contempt of Pleasure: for it importeth, that he so far despised pleasure, as he rather chose Affliction: not that affliction was as pleasure, delightsome, and joyous: and in those respects pleasing; for this Apostle granteth, that no affliction for the present seemeth to be joyous, Chap. 12. 11. but in that upon a due consideration of the many ill consequences that might follow upon pleasures; and the many benefits and blessings that might be found among the people of God, he preferred to be in their case with them, than to remain in Egypt with the fruition of pleasures.

This manifested his wisdom in choosing that which was indeed the more excellent.

§. 138. Of suffering affliction with God's people.

THis phrase, to suffer affliction with, is the interpretation of one Greek word. It is a double compound. The first compound is of a verb that signi •… to have, or to handle and deal; and a noun that signifieth evil. Both j •… yned, signify to be ill, or to handle hardly. The passive (of which voice 〈◊〉 word here used is) signifieth to be ill handled. Our English translate it 〈◊〉 , v. 37. and suffering adversity, Chap. 13. v. 3.

The double compound is with a preposition that signifieth WITH, so as it 〈◊〉 a joint suffering together with others; or a participation with others 〈◊〉 ; or being a companion with them in their sufferings. This the Apostle 〈◊〉 in these Hebrews: whereof see more Chap. 10. v. 33. §. 126.

The persons with whom Moses chose to suffer affliction, are here said to be the people of God. Of the notation of the Greek word translated people, and of 〈◊〉 respects wherein they are styled, people of God, see Chap. 4. v. 9. §. 57. They 〈◊〉 the Children of Israel, mentioned v. 22. §. 121. These are called, the people of God, because God had chosen them to be a peculiar people to himself. Exod. 13. 5. And at this time, and for many ages after, they were the only Church of God, the only people that professed the Name of the true God.

This is here added, to show an especial reason why Moses was so willing to 〈◊〉 with them: not so much, because they were of his stock and alliance, and 〈◊〉 kindred; as because they were God's people.

It is here taken for granted, that God's people, even they who are Saints, may 〈◊〉 under afflictions. Hereof see more in The Saints Sacrifice, on Psal. 116. 3. •… . 16.

The Prophets choosing to suffer affliction with them, giveth proof, that affliction keep not believers from communion one with another. This was the 〈◊〉 of the Prophets associating himself with the Israelites, that they were the people of God: and this was the ground why these Hebrews became companions 〈◊〉 them that suffered, because they were Believers, and so the people of God. This also was the reason why Joseph, though he foresaw the oppressions of the Children of Israel in Egypt, yet would have his sons incorporated into that come •… . This moved Esther to adventure her life, because it was in the case of 〈◊〉 people, Est. 4. 16.

True believers well discern betwixt outward crosses (which only touch the body, and extend only to the time of this life,) and the privileges that appertain 〈◊〉 the communion of Saints, which are spiritual, tending to the good of the soul, 〈◊〉 eternal felicity thereof. Therefore, as the soul is more excellent than the body, 〈◊〉 than earth, the glory of the world to come than the misery of this world; 〈◊〉 they prefer that estate where the soul is quickened, nourished, decked with grace, 〈◊〉 prepared for glory, though the body be afflicted, before freedom from that affliction, and before the loss of the foresaid privileges.

Great therefore is their folly, who either on the one side associate themselves with Idolaters, Heretics, or any other wicked persons; because they are, as they 〈◊〉 , honored with popular applause, honor, promotion, wealth, or liberty to do what they list; or, on the other side, shrink from the society of Saints, for fear of •… eproach, or hindering their profit or preferment, or of restraint of their liberty, or of any such like thing. If such would well weigh the advantage of good 〈◊〉 , or the damage of ill company, they would soon discern their folly in 〈◊〉 saking the one, and seeking after the other.

I will therefore endeavor to set down the heads of each of these.

Advantages of society with God's people, are such as these.

• 1. Means of daily edification, 1 Thess. 5. 11.
• 2. Encouragement in good courses, Neh. 2. 18.
• 3. Participation of mutual prayers, I am. 5. 16.
• 4. Benefit by the gifts of one another, Prov. 13. 20. Isa. 50. 4.
• 5. Divine blessings, 2 Kings 3. 14. Gen. 39. 5.
• 6. Avoiding judgments. Gen. 18. 26 &c.

Damages upon associating with wicked ones, are such as these.

• 1. Infection with evil. He that toucheth pitch must needs be defiled. Genes. 42. 16.
• 2. Discouragement from an holy profession. John 18. 18.
• 3. Hindrance in duties. David thought, that if he were among the wicked, he could not keep the Commandments of God. Psal. 119. 115.
• 4. A patronizing and imboldning the wicked, amo •… g whom we are, in their wicked courses. 2 Chro. 19. 2.
• 5. Offending and grieving the upright. 1. Cor. 8. 10.
• 6. 〈◊〉 on our own pates judgments, due to the wicked. Rev. 18. 4.

Let us therefore set before us the pattern of Moses, in this particular that is here noted; and in truth say as the Psalmist did, I am a companion of all th •… m that fear thee: and of them that keep thy Precepts. Psal. 119. 63. For this end

• 1. Enquire after God's people.
• 2. Associate thyself with them.
• 3. Frequent their Assemblies.
• 4. Set thy heart upon them.
• 5. Take all occasions of testifying thy love to them.
• 6. Pass by all discouragements, yea though they be great afflictions

§. 139. Of pleasures occasioning sin.

THE reddition or other part of the comparison is in these words, than to enjoy, &c.

This word than, is the note of the second part of a comparison: and it shows, that that which followeth, is meaner and less to be regarded than that which was before mentioned.

The thing disrespected, yea, even contemned by Moses, is thus expressed, to enjoy the pleasures of sin for a season. The first words, to enjoy the pleasures, are in Greek only thus, to have fruition. The word translated, to enjoy, is a substantive; but it is translated by a verb, to enjoy, 1 Tim. 6. 17. The noun is derived from a verb that signifieth to enjoy. It is taken for using or enjoying a thing with delight or pleasure: and another noun from the same root signifieth delight, and two adjectives likewise from the same root signify appertaining to pleasure, or given to pleasure. The Apostle therefore hath used a word fit to his purpose, and it is in our English fitly translated, to enjoy the pleasures.

This word sin, is here added by the Apostle, to show what kind of pleasure he intended, even such as occasioned, and produced sin; and also to intimate, that the delight •… and pleasures whereunto worldly men give themselves, are tainted with sin; they who follow worldly pleasures, can as hardly be freed from sin, as they who handle pitch or tarr, be freed from besmearing their hands. In a like respect riches are called Mammon of unrighteousness, (Luk 16. 9.) because ordinarily they occasion much unrighteousness.

Sin may be well attributed to the pleasures here intended, because they were about such things, as are used and practiced in the Court of an Heathen King, among Heathen people, such as feared not God. It was like the Court where Abraham was, Gen. 20. 11.

The Apostle doth hereby give us to understand that worldly pleasures are occasions of sin. They brought Esau to sell his birthright, Gen. 25. 27, &c. It is made one cause of Babels sins, that she was given to pleasure, Isa. 47. 8. And a cause of Dives neglecting his soul, Luk 16. 25. and of the unrighteousness of them that followed Antichrist, they had pleasure in unrighteousness, 2 Tim. 2▪ 12.

Pleasures are so delight some to the corrupt heart of man, as they draw him from such means, as might restrain him from sin. They draw him from diligence in his lawful calling, whereupon the wise man saith, That he that loveth pleasure shall be a poor man, Prov. 21. 17. Implying, that he neglecteth the means of thriving; 〈◊〉 , pleasures use to withdraw men's hearts from God: they are lovers of pleasure, 〈◊〉 than lovers of God. 2 Tim. 3. 4.

This title, pleasures of sin, plainly demonstrateth the folly and absurdity of the 〈◊〉 opinion, That pleasure is a man's chiefest good. Many of the Heathen 〈◊〉 have discovered the senselesnes of that opinion; and manifested it the a conceit more beseeming sensual beasts, than reasonable men.

Let us take heed of giving ourselves to pleasures. They are Satan's baits to all •… us; his snares to hold us fast; his hooks to pull us down to destruction.

Quest. Are all pleasures and delights unlawful?

Answ. No, not all; for many are warranted unto us by Sacred Scriptures, as

• 1. Shooting in the bow, 2 Sam. 1. 18.
• 2. Flinging, and slinging stones, Judge. 20. 16. 1 Chro. 12. 2.
• 3. Hunting. Gen. 27. 3.
• 4. Music, and that Vocal, Eccl. 2. 8. and Instrumental, 1 Sam. 16. 23. 2 King. 3. 15.
• 5. Feasting, Neh. 8. 10.
• 6. Anointing one self, 2 Sam. 12. 20.
• 7. Putting out riddles, Judge. 14. 12.
• 8. Dancing, 2 Sam. 6. 16.

Both body and mind, while we live in this frail flesh, are prone to dullness and 〈◊〉 : but lawful and delightful pleasures are a means to quicken them. This 〈◊〉 was one end why Elisha called for a minstrel, 2 King. 3. 15.

They may be also occasions of taking notice of the divine bounty, in affording 〈◊〉 us, not only for necessity, but also delight.

But because sin useth so much to cleave unto pleasures, as it doth, it will not be 〈◊〉 to set down some cautions about using pleasures. These shall have respect to the Matter, Mind, Manner, Time, Conscience of others, God's presence, 〈◊〉 better things.

• 1. The pleasures which we use, in the matter of them must lawful: else do we what we can, it will be pleasure of sin. An unlawful thing cannot be used without sin. The lawfulness hath a double relation,
  • 1. To God's Law.
  • 2. To such human Laws as we live under. We must not take pleasure in the things that are against either of those.
• 2. He that useth pleasures, must in his own mind and conscience be persuaded of the lawfulness thereof, Rom. 14. 11, 22.
• 3. In regard of the manner, pleasures must be moderately, and sparingly used: no •… too much time must be spent, nor too much pains taken about them. They must be as sauce, not as meat; a little to sharpen, not much to glut the appetite. To sit down to eat and drink, and to rise up to play, is a fault, Exod. 32. 6. We have too little time for necessary duties; were it not for necessity, in regard of our heavy bodies, and dull spirits, all pleasures might be spared. To take overmuch pains in pleasures crosseth the main end thereof: which is, not to weary and weaken, but to refresh, and strengthen body and spirit.
• 4. In regard of the time, pleasures must be seasonably used, when we are not tied to a bounden duty. Therefore they are not to be used on the Lordsdays, nor too early in the morning, or too late in the evening, lest they hinder our morning and evening sacrifice: Nor yet on days of humiliation; nor when the main duties of our calling are to be performed; especially when those duties tend to others good, as the duty of Magistrates, Mininisters, Lawyers, Physicians and others.
• 5. In using pleasures, respect must be had to the Conscience of others, that we offend not them, especially if they be our superiors, and have authority over us, and wise men, and pious. The Apostle, in matters indifferent, would have us tender of other men's Consciences, Rom▪ 14. 15. 1 Cor. 10. 29.
• 6. Especially respect must be had to God, in whose presence we are at all times; and who seeth us in all our actions, Prov. 15. 3. Pleasures therefore ought so to be used, as therein we may approve ourselves unto God. We must so use them, as we may in faith call upon God for a sanctified use; and give him thanks for indulging such a liberty unto us: we must use them in an holy fear, not breaking out into passion; nor using any indirect cours •… but with an humble submission to that end, which, by the divine providence, shall fall out: especially in trying masteries.
• 7. They must not be preferred before better things. Hereof we have a great instance in Moses: he discerned afflictions with God's people, to be better than pleasures in Pharaohs Court; therefore he chose affliction before pleasures.

§. 140. Of pleasures being Temporary.

TO discover men's vanity, in doting upon pleasures, the Apostle addeth this Epithite unto them, for a season, or Temporary; for it is but one word in Greek, and translated, Temporal, and opposed to Eternal, 2 Cor. 4. 18▪ It is applied to the corn sown in stony ground, which continueth but a while, Matth. 13. 21. Mark. 4. 17. Worldly pleasures therefore are but momentary. The wise man compareth the laughter of fools, to the crackling of thorns under a pot, Eccl. 7. 6. Instance that delight, which the fool took in his abundance, he thought he should enjoy them many years, but he did not enjoy them one night. Luk. 12. 20. The Wise man by experience found them to be vanity, Eccl. 2. 1.

They must needs be Temporary, because they are,

• 1. Of this world, which passeth away. 1 John 2. 16, 17. 1 Cor. 7. 31.
• 2. They are only for the time of this life. But this life is transitory; it is as a Flower, a Vapor, a Shadow, a Bubble, a Thought. Those and other like resemblances, are fit both in regard of the uncertainty of life; it may on a sudden vanish, as soon as the foresaid resemblances; and also in reference to Eternity. Thus all resemblances come short in setting out man's life.
• 3. They continue not all the time of this life. There are many occasions of interrupting them; as sundry sorts of sicknesses, other casualties, inward perplexities of soul, oppressions of men, manifold losses, and other crosses. It oft falleth out, that even in laughter the heart is sorrowful. Prov. 14. 13. Instance Belshazzar. D •… n. 5. 5.

This surely is a great aggravation of their folly, who pursue pleasures with the uttermost of their power; and though they may in words detest the foresaid opinion of Epicures, about placing happiness in Pleasures; yet by their deeds they give too great approbation thereunto. I may apply to pleasures, that which the Wise man saith of riches, [ Prov. 23. 5.] They who give themselves most thereunto, find a sting in the tail of them. Let such note that answer that was given, Luk. 16. 23.

The foresaid Epithites of Sinful and Temporary, should move us to seek after other pleasures, which are neither sinful, nor temporary: but both lawful and eternal. As Christ saith of meat, I may say of pleasure, Labor for that which endureth to eternal life. John 6. 27.

§. 141. Of Believers esteem of what they choose.

A Third instance of Moses contempt of the world is about riches. This as the former is set down comparatively, to show how far he went in contempt of wealth.

The first word, translated esteeming, setteth out his opinion, and judgment. Of the meaning of the word, See v. 11. §. 56. There it is translated, judged; It is used to set out the Apostles opinion and judgment of other things compared to Christ, Phil. 3. 7, 8. It implieth, that Moses did not rashly what is here mentioned, but on mature consideration, and good judgment.

The word is here set down in the participle, esteeming, to show that it is added to the former, as a like reason to that. He refused the honor of Egypt, because he preferred the Communion of Saints before it, v. 25. Here he is content •… o suffer affliction with God's people, because he esteemed the reproach of Christ, 〈◊〉 riches than the Treasures in Egypt.

This giveth instance, that a Believer doth what he doth upon good ground. •… ers profession is an evident proof hereof, John 6. 68, 69.

For believers have both the word, as a light to show unto them what is most excellent; and also the Spirit to enlighten their understandings, and make them •… ceive what is to be esteemed, and withal to persuade them, to esteem that which is worthy of esteem.

Take notice of this evidence of Faith.

§. 142. Of enduring the reproach of Christ.

THat which Moses esteemed so highly, as to prefer it before treasures, is here styled, reproach.

Reproach is taken two ways.

• 1. For that disgrace which a man justly brings upon himself, by his ill beha •… , and so is a just punishment. This is intended by the Apostle, where he •… weth, that a Bishop must have a good report, lest he fall into reproach, 1 Tim. 3. 7.
• 2▪ For that disgrace which is unjustly cast upon one, for doing his duty, or 〈◊〉 that which is good. Thus it is taken, Chap. 10. v. 33. §. 124. In this sense reproach may be, and hath been, cast upon God himself, and upon Christ Jesus, Rom. 15. 3. In this sense it is here taken: and taken as a kind of persecution; 〈◊〉 so is reproach, as hath been shown, Chap. 10. v. 33. §. 124.

To prove that this kind of reproach is here meant, it is styled, the reproach of Christ: even that reproach which for Christ's sake was cast upon him.

Quest. Christ was not then exibited; how could then the reproach of Christ f •… ll upon Moses?

Answ.

• 1. Christ was promised anon after man's fall, to Adam and his post •… , Gen. 3. 15. On that ground he was known, and believed on.
• 2. Christ was many ways typified before he was exhibited: and thereby the faith of God's people was confirmed on him.
• 3. By Christ may be meant his mystical body, which compriseth under it the whole number of the elect, which were given to Christ by God's eternal Coun-cell, Eph. 1. 4. Thus is this title Christ used, Gal. 3. 16. 1 Cor. 12. 12. In this respect, reproach of Christ, signifieth the reproach of the Church of God: so as Moses was reproached for joining himself with the people of God. Hereof, see 〈◊〉 , Chap. 13. v. 13. §. 135.

By the way, we may here observe, that Christ was of old made known to be •… : and that he was acknowledged, and believed in, before he was made ma •… fest in the flesh. It hath been shown, that he was comprised under the great promises made to Abraham, Chap. 6. v. 13. §. 95. and that he was typified before he was exhibited, Chap. 7. v. 3. §. 25. And that he is ever the same, Chap. 7. v. 24. §. 98. and Chap. 13. v. 8. §. 112.

§. 143. Of Reproaches preferred before Riches.

TO amplify the high esteem which Moses had of the reproach of Christ, it is said to be greater riches than the treasures of Egypt. Every word in this come •… son carrieth emphasis.

• 1. Riches use to be in high esteem among men; that which they use most of all to desire; and for which they do most bend their studies, and bestow their •… ines. Riches are the main end that most men aim at, in getting offices, in managing Trades, and in following their several callings, of what kind soever they be. Such, even of such price did Moses account the aforesaid reproach of Christ.
• 2. This comparative greater, doth further amplify the point: for it hath reference to treasures. The riches here mentioned were not small riches, as the riches of one Trades-man may be greater than another, and yet those greater •… ches not very great: but the riches which are meant, were greater than treasures, that is, more worth, more highly to be prised.
• 3. Treasures imply abundance of precious things. A treasure is an heap, or store of many things. It is derived from a verb that signifieth to heap up, or as we speak, to treasure up, Matth. 6. 19, 20. Things treasured up, use not to be mean, common, and ordinary; but choice and precious; of great worth, and high account; as Silver, Gold, Pearls, Jewels, and all sorts of precious stones: even before these did Moses prefer the foresaid reproach.
• 4. The place of these treasures, in Egypt, is specified.
  • 1. Because at that time Egypt was one of the richest Nations of the world, where the greatest sto •… e of the choicest Treasures were to be found.
  • 2. Because Moses was then of such esteem in Egypt, as he might have had the choicest of the treasures thereof: yet he chose reproaches of Christ before these treasures.

Here then we have an instance, that reproaches of Christ are precious to believers. I may apply thereunto the words of the Psalmist, They are better th •… n thousands of gold or silver, Psal. 119. 72. Yea they are sweeter than honey, and the honey comb. This is evident by Matthew, Zacchaeus, and other rich men's leaving their wealth to follow Christ, or to associate themselves with the Church of Christ, Matth. 9. 9. Luke 19. 6, &c. Acts 4. 34.

Such reproaches procure an exceeding recompense of reward, Matth, 5. 11, 12. and 19. 29. By this reason were the Hebrews moved to endure reproach, Chap. 10. 34. He that knows of what worth or Diamond, Pearl, or Jewel is, will have it in high esteem, and endure much for it.

It is therefore a point of singular wisdom, to acquaint ourselves with the benefit and advantage that reproach for Christ's sake doth bring; that we may the more patiently, contentedly, and joyfully endure the same.

This direction is the rather to be observed, because by nature we are of a Swinish disposition, to trample precious things under our feet. Most men are like the Cock in the Fable, which prefer'd a Barly corn before a Pearl. Ignorance of the worth of reproach for the Gospel, is that which doth much disquiet the spirits of many, by reason of that reproach, and discourageth them from making open profession thereof. Only let us take heed, that we do not by any undue courses bring just reproach upon ourselves.

§. 144. Of Believers discerning betwixt things that differ.

MOses, preferring one thing before another, namely Christ, though accompanied with reproach, before all earthly pleasures, giveth proof, that believers well discern betwixt things that differ. Thus Abraham discerned the difference betwixt following God's call, and abiding in his own Country, Ge •… . 12. 1. So Joseph discerned the difference betwixt that which God required, and his Mistress. This might be exemplified in many others, as Psal. 84. 10. Dan. 3. 17, 18. Luk 10. 42. Acts 4. 19.

The proper object of faith is God's Word: the true believer maketh that his Counselor, his Judge, his Guide, his Instructor; it is to him all in all. Now God's Word layeth down the true difference betwixt things: nothing else so truly. Well therefore is it called the Word of Truth, I am. 1. 18. This word hath also a virtue in it, to enlighten the eyes of those that exercise themselves therein, Psal. 119. 105.

By this we may discern the reason of the different opinions of Believers and Worldlings. They judge by faith: these by sense. They discern all things as they are cleared up unto them by the light of God's word: but these behold all things thorough the coloured glass of corrupt reason; yea, which is worse, of car •… sense. No marvel therefore, that their opinions are so contrary as they are: 〈◊〉 highly esteeming what the other basely accounteth of. Thus they wonder 〈◊〉 at another, but let the world judge as it list.

Let us lab •… ur for Faith, and that rightly grounded on God's Word, that by i •… 〈◊〉 may understand and choo •… e the things that are indeed most excellent.

§. 145. Of the recompense of reward.

AN especial motive whereby Moses was induced to prefer the Society of God's people, and Christ himself, though accompanied with affl •… ction and 〈◊〉 , is thus expressed, For he had respect unto the recompense of reward. This causal for, apparently noteth out a reason, or motive, of that which 〈◊〉 before.

This phrase, the recompense of reward, is the interpretation of one Greek 〈◊〉 ; whereof, see Chap. 3. v. 2. §. 16. According to the notation of the word 〈◊〉 signisieth a reward, whereby one is recompensed. This recompense 〈◊〉 , being applied to man, in reference to God who gives it (as is 〈◊〉 , v. 6. §. 23.) doth not impert any desert on man's part: but abundant 〈◊〉 on God's part, who will not suffer anything to be done or endured for 〈◊〉 , without recompense.

That •… eward may stand with free grace, is shown, Chap. 8. v. 8. §. 43.

Quest. What may be the reward here intended?

Answ. It is not here distinctly set down: but by the inference of the reward 〈◊〉 that which went before, as the occasion of the reward, it may be colle •… in general, that it was higher honor, better pleasure, more precious trea •… than could be had in Egypt.

More particularly, the recompense might be both in the Militant Church on 〈◊〉 , and also in the Triumphant Church in Heaven.

In the Militant Church, he was the chief Governor; and he had much delight 〈◊〉 the manifestation of God's glory to him, and much pleasure in the assurance of God's favor, and the precious treasures of the graces of God's Spirit.

In the Triumphant Church, there are honors, pleasures, and treasures 〈◊〉 , inconceivable.

By this it appears, that there is a reward for the faithful.

Of the reward of good works, see Chap. 6. v. 9. §. 57.

Of the reward of patience, see Chap. 6. v. 12. §. 88.

Of the reward of suffering, see Chap. 10. v. 34. §. 130, 132.

§. 146. Of a Believers respect to reward.

BY the aforesaid reward Moses was the more encouraged, because his eye was still upon it. That is implied under this phrase, he had respect.

The Greek word is a compound, and properly signifieth to look from one 〈◊〉 to another.

Of the simple verb, which signifieth, to see, we have spoken, on Chap. 2. 1. 9. §. 72. And there shown how it is sometimes properly used, for seeing with 〈◊〉 eye of the body: and sometimes metaphorically, for seeing with the eye of the soul. This compound is here to be taken Metaphorically for the sight of the soul.

Thus a like word of the same signification is used in the next verse, and applied to that which is invisible. To see him who is invisible, must needs be meant of a Metaph •… rical, and spiritual sight.

In setting down this sight, there are two prepositions, one signifieth from, with which this verb is compounded. The other signifieth to, and is joined by way of reference unto the recompense of reward. These two prepositions, From, To, imply two terms of motion; One, from which one turneth; The other, to which he turneth. It importeth a removing of the eye from one object to another. Hereby the mind of Moses is excellently set out; he turned his mind and heart from the honors, pleasures, and treasures of Egypt; and fixed them upon the honors, pleasures, and treasures of God's Church here on earth, and of his Church above in heaven.

Thus was he moved to prefer these before those.

This act of Moses, in having respect to the recompense of reward, is here approved, and it demonstrateth that respect may be had to reward. See more hereof Chap. 6. v. 18. §. 149.

The inference of this act of Moses, as a reason of that which he did before, namely, that he suffered affliction with the people of God, and refused to be callad the Son of Pharaohs daughter, and esteemed the reproach of Christ greates riches than the treasures of Egypt, giveth proof, that respect to reward maketh a Believer deny anything, or endure anything; as those Hebrews suffered afflictions, and took joyfully the spoiling of their goods, Hebr. 10. 33, 34.

They know that God can and will abundantly recompense all.

This showeth one reason why so little is done and endured for Christ. Men do not look from that which is present, to that which is to come. They consider not the recompense of reward.

Let us therefore acquaint ourselves therewith, and oft meditate thereon, and duly weigh who is the rewarder, and what is the reward, both for the greatness, and also for the continuance thereof: then shall we know that our light affliction, which is but for a moment, worketh for us a far more exceeding and eternal weight of glory, 2 Cor. 4. 17. This is it, that will make us steadfast, immovable, always abounding in the work of the Lord, 1 Cor. 15. 58.

§. 147. Of Moses forsaking Egypt.

ONe evidence of Moses Faith was his contempt of the world; manifested by refusing honor, v. 24. Pleasures, v. 25. and Treasures, v. 26.

Another evidence is here set down in this verse, which was an undaunted spirit, in not fearing the wrath of a King.

A proof of this evidence is premised in this phrase, He forsook Egypt. This is here made a fruit of faith. By faith he did it. As he refused honor, pleasure, and wealth by faith: so, by the same faith, he shown himself to be of an invincible courage.

The word translated forsook, is the same that is used Chap. 4. v. 1. §. 7. and translated left. Thereof see more in that place.

Concerning his forsaking Egypt, the Scripture mentioneth two times, betwixt which forty years passed ( Act. 7. 30,)

One, when he fled into Midian, Exod. 2. 15.

The other, when he led the People of Israel out of Egypt into the wilderness, Exod. 12. 31, &c.

Interpreters differ about the time which should be here meant.

Both ancient and modern Expositors apply it, to the former, namely his flying out of Egypt to Midian. Their reasons are these.

• 1. The order of setting down this point by the Apostle. For the other leaving of Egypt, was after the Passover, v. 28, 29.
• 2. The emphasis of the word, forsook, which implieth, a flying from Egypt, as a banished man.
• 3. The other departure out of Egypt is set down by the Apostle in another place, v. 29. therefore it cannot be here intended.

Many of our later Expositors apply this to the latter forsaking of Egypt. Their reasons are these,

• 1. Moses then so forsook Egypt, as he never returned to it again.
• •… . Then was the Kings wrath most incensed against him.
• •… . Then he shown greatest courage against the Kings wrath.

To take up this difference, I see no necessity to oppose one against the other.

• •… . At both times, great faith was manifested, yea and an undaunted spirit.
• •… . At both times he did forsake Egypt.
• •… . The wrath of the King was at both times incensed against him. For at first, 〈◊〉 to slay Moses, Exod. 2. 15.

At the second time, he charged Moses to see his face no more; threatening 〈◊〉 , if he saw him again, Exod. 10. 29.

〈◊〉 At the first, it is said, that Moses sled from Pharaoh, Exod. 2. 15. 〈◊〉 cannot be accounted a matter of courage •… , but rather of prudence, that he 〈◊〉 used a means to avoid danger.

Answ. That prudence may stand with courage, Where Christ again and an sh •… reth up his disciples not to fear man, he adviseth them to sly from Ci •… City, when they are persecuted, Matth. 10. 23, 26. So as a wise avoi •… of danger, may stand with good courage. Christ himself did oft keep him •… danger, Luk. 4. 30. John 8. 59.

〈◊〉 his courage appeared, that he maintained the cause of his Country •… , and slew an Egyptian in the quarrel, which he well knew could not but 〈◊〉 the King.

This evidence of faith, that Moses forsook Egypt, wherein he had such ho •… , and wealth, and freedom, as he enjoyed in Egypt, giveth proof, that faith 〈◊〉 put on a man to forsake any place. This made Abraham leave his native 〈◊〉 , v. 8. So did Ruth, Ruth. 1. 16. Faith assures a Christian of a better 〈◊〉 than that which is left in God's cause. v. 16, 35.

Hereby we may discern a true faith, if being born and brought up in an Idola •… or profane place, where honors, pleasures, and treasures may be enjoyed, 〈◊〉 conscience •… ache, we forsake that place, surely we have a good faith.

§. 148. Of not fearing the wrath of a King.

〈◊〉 a proof as was given of the faith of Moses Parents, that they were not a •… of the Kings Commaddement, is here given of the faith of Moses himself, 〈◊〉 〈◊〉 the wrath of the King. Here the point is set out with much emphasis: 〈◊〉 .

• 1. Men use to be most feared, when their choler is stirred up, and wrath en •… ; wrath makes men seek the greatest revenge: Yet Moses did not in such a 〈◊〉 fear.
• •… . The wrath of a King useth to be more feared than the wrath of other 〈◊〉 : and that by reason of his supreme authority, and of his power, to work the 〈◊〉 mischief. The Kings wrath is as the roaring of a Lion, Prov. 19. 12. And 〈◊〉 of death, Prov. 16. 14.

Th •… s then the courage of Moses is amplified by a gradation,

• 1. He feared not man.
• 2. He feared not the greatest of men, a King.
• 3. He feared not that which most affrights men, the wrath of a King.

It was his faith in God that expelled this fear of man.

〈◊〉 greatest fears affright not believers; for what cause of greater fear could 〈◊〉 be, than the wrath of such a King as Pharaoh was? See more hereof, ver. 23. •… . 〈◊〉 .

§. 149. Of a Believers remaining invincible.

TO show that it was no blockish stupidity, nor obstinate impudence, that 〈◊〉 such a resolution in Moses, as not to fear the wrath of the King; the 〈◊〉 thereof is thus rendered, for he endured, as seeing him who is invisible.

The argument is taken from the difference betwixt God and man: for this phrase, who is invisible, is a description of God.

The argument then may be thus framed,

He that can see him that is invisible, will not fear the wrath of a 〈◊〉 King.

But Moses saw him that was invisible.

Therefore he would not fear, &c.

In setting down this reason, There is another act of Moses thus expressed, He endured. This verb is derived from a noun which signifieth strength, power, courage; so as the word of this text, endured, implieth, that Moses continued resolute and immovable; he was no whit daunted, but retained a •… invincible courage.

By this we see, that a true and sound faith makes the Believer invincible, so as no cause of human fear will daunt him. He that said, even in reference to God, Though he stay me, yet I will trust in him, had such an invincible spirit, I •… b 13. 15. So in reference to man, had Daniel's three Companions, Dan. 3. 17. This is to the life expressed by him that said, In all these things we are more tha •… Conquerors through him that loved us. For I am persuaded, that neither death, nor life, nor Angels, &c. shall be able to separate us from the love of God, Rom. 8. 37. &c.

True faith never faileth, but retaineth a perpetual vigor: and thereupon it maketh men endure, and remain invincible,

Here behold the reason of men's fainting upon violent opposition, and of shrinking in their heads through continuance of such opposition. They either have not, or exercise not faith as they should. They acquaint not themselves with the grounds of faith, which are God's properties, promises, and performances. If thou faint in the day of adversity, thy strength is small, Prov. •… 4. 10. The day of adversity is the time to act faith; if then a man faint, when he should most manifest his faith, there may be just suspicion of the truth, or at least of the vigor of his faith.

§. 150. Of believers seeing God.

THE ground of Moses enduring as he did, is thus set down, as seeing him who is invisible.

Of the word translated, seeing, see Chap. 2. ver. 8. §. 68. and ver. 9. §. 72.

It is here set down in a participle of the present tense, to d •… clare a continued act.

This seeing must needs be meant of a spiritual sight by the eye of the soul, which is faith. For he whom he eyed is said to be invisible: but an invisible thing cannot be seen with a corporal eye. That would imply contradiction. For that which may be discerned with a bodily eye, is visible. But visible and invisible are contradictory.

This particle, as, is premised, not by way of diminution, as if it were a •… ming to see, but rather by way of amplification. For,

• 1. This particle doth sometimes imply an identity and reality of a thing: and it is used to set forth the perspicuity, and clearness thereof; as where it is said, The glory AS of the only begotten Son of God, John 1. 14.
• 2. It implieth a kind of spiritual rapture; as if Moses had been wrapped into the highest Heaven, and there be •… eld God himself encouraging him in what he did.

This act of Moses giveth an instance of the virtue of faith, which is, to set a man always before God. A true believer is like Enoch who walked with God, and that continually, as the emphasis of the Hebrew word implieth, Gen. 5. 24. I have set the Lord always before me, saith a Believer, Psal. 16. 8. It was Abraham's speech, The Lord before whom I walk, Gen. 24. 40.

God is the proper object of faith: The object wherein it delights; the object on which it rests; The object from whom it expects every good thing; the object to which it returns the glory of all.

Here behold the reason of a Believers courage. The world wonders at it▪ and 〈◊〉 , for it seeth not him whom Believers see.

God's presence is that which emboldeneth Believers, as here Moses was em •… thereby. See more hereof Chap. 13. v. 6. §. 78.

§. 151. Of seeing him who is invisible.

〈◊〉 attribute, invisible, is derived from the former word, translated see •… ; for a privative particle is joined with it, so as it implieth the contrary to 〈◊〉 , even that which cannot be seen.

〈◊〉 Epithite is attributed to God, Col. 1. 15. 1. Tim. 1. 17. and that in a 〈◊〉 respect.

• 1. In regard of the Divine substance, which is spiritual. Every spirit is invisi •… , 〈◊〉 . 24. 39. Much more the purest Spirit of all.
• •… . In regard of a divine property, which is to be incomprehensible; in which 〈◊〉 Christ saith, No man hath seen God at any time, John 1. 18. And he is 〈◊〉 , 〈◊〉 dwell in the light which no man can approach unto, 1 Tim. 6. 16.

• 1. This is a strong argument against all the conceits of Anthropomorphites, 〈◊〉 〈◊〉 make God like unto man. See more of those, Chap. 1. v. 10. •… . 133.
• •… . It is as strong an argument against all representations of God. God him •… 〈◊〉 presseth this Argument; Ye saw no manner of similitude on the day that 〈◊〉 〈◊〉 spake unto you, Deut. 4. 15.
• •… . It is also against all apprehensions in the mind, of God in the likeness of 〈◊〉 〈◊〉 object.
• 4 It shows, that we must conceive God as he is revealed in his word. He be •… 〈◊〉 , is an object, not for the eyes, but for the ears, not for the brain, but 〈◊〉 〈◊〉 heart. The mystery of Unity in Trinity, and the divine properties duly 〈◊〉 in the mind, will raise up a great admiration, and an high esteem of 〈◊〉 and a due respect towards him.
• •… . This invisibility of God doth not keep him from seeing us. Though visible 〈◊〉 cannot see things invisible; yet he that is invisible can and doth see them 〈◊〉 visible. The eyes of the Lord in every place behold the evil and the good, 〈◊〉 . 15. 3. No obstacle hindereth the sight of him, who is invisible. How 〈◊〉 this stir us up, so to carry ourselves in all places, and at all times, and •… all actions, as seen by him whom with our bodily eyes we see not? He that is 〈◊〉 seeth thee, when thou neither seest him, nor thinkest of him.

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

THis 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.