Commentary on Hebrews

§. 164. Of Observations raised out of Heb. 11. v. 24, 25, 26, &c.

I. Memorable matters are to be kept in memory. This the name, Moses, inten •… See §. 132.

II. Weighty matters are to be attempted, as men are able. This phrase, when he 〈◊〉 come to years, implies thus much. See §. 132.

III. Difficult duties must be willingly done. This word refused, hath reference to 〈◊〉 difficult task, but implieth willingness. See §. 136.

IV. Faith makes worldly honor to be lightly esteemed. By faith Moses refused 〈◊〉 . See §. 136.

V. Greatness of honor moveth not Believers. It was a great honor to be called the Son of Pharaohs daughter, but Moses was no whit moved therewith. See §. 136.

VI. Affliction may be chosen. Or it may be willingly undergone. Moses did choose it. See §. 137.

VII. God's people may be under affliction. This is here taken for granted. See §. 138.

VIII. Afflictions keep not Believers from Communion with Saints. Though the people of God were afflicted, yet Moses would be of their Communion. See §. 138.

IX. Pleasures occasion sin. Here they are styled pleasures of sin. See §. 139.

X. Pleasures are momentary. They are but for a season. See §. 140.

XI. Faith makes afflictions to be preferred before pleasures. Moses by faith pre •… afflictions. See §. 137.

XII. Matters must be enterprised on good ground. This word Esteeming, intends as much. See §. 142.

XIII. Christ was known of old. For he was known to Moses. See §. 142.

XIV. Christ was reproached before he was exhibited. In this respect this phrase i •… here used, the reproach of Christ. See §. 142.

XV. Believers prefer Christ's reproach before riches. Witness Moses. See §. 143.

XVI. Believers discern betwixt things that differ. This phrase, greater riches 〈◊〉 , giveth proof hereunto. See §. 144.

XVII. There is a reward. This is here taken for granted. See §. 145.

XVIII. Respect may be had to reward. So Moses had. See §. 146.

XIX. Reward puts on to endure. Moses was hereby put on. See §. 146.

XX. Danger may be avoided. For this end Moses forsook Egypt. See §. 157.

XXI. Faith expels fear. Faith made Moses not to fear. See §. 148.

XXII. The most terrible ones are not to be feared. Moses feared not the Kings 〈◊〉 wrath. See §. 148.

XXIII. Faith makes invincible. The expression of that which Moses feared not, which was, the wrath of a King, giveth proof hereunto. See §. 149.

XXIV. Faith seeth God. Thus Moses saw God. See §. 150.

XXV. God is invisible. So is he here set down to be. See §. 151.

XXVI. Faith raiseth the mind above sense. For sense cannot see that that is invisible. See §. 152.

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

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

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

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

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

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

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

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

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

XXXVI. A right application makes means useful. Sprinkling of the blood intends so much. See §. 157.

XXXVII. Faith and prudence in preventing danger may stand together. By faith Moses used that means that kept out the destroyer. See §. 158.

XXXVIII. The Lord revengeth. He it was that destroyed. See §. 158.

XXXIX. The dearest and usefullest that men have, may be taken from them. Who dearer than their First-born? who more useful than their Cattle? yet were these destroyed. See §. 159.

XL. God can extend Judgment to all of all sorts. The first-born here destroyed, are set down in the plural number: none exempted. See §. 139.

XLI. God ordereth punishment according to sin. The Egyptians destroyed the Male Children of the Israelites, and their First-born are destroyed. See §. 160.

XLII. Children may be punished for their Fathers sins. So were these first-born. See §. 161.

XLIII. God can preserve his from common judgments. So were the first-born of the Israelites preserved. See §. 162.

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

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

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

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

Here are intended the whole multitude of Believers; not only some of the eminent persons, as Moses, Aaron, Hur, Joshua, Caleb, and such others: but also all of all sorts. So as faith is a grace appertaining not only to extraordinary persons, but also to persons of the meaner rank.

This in brief should stir up all, great and mean, learned and unlearned, Governors and Subjects, Male and Female, Young and Old, to labor after Faith.

Quest. What kind of Faith was this?

Answ. Surely such a Faith as hath hitherto been set forth: a true justifying and saving faith.

It cannot be denied, but that there was in Moses, and some others, a miracu •… saith; which may stand with a justifying Faith: as a sensitive soul is in a 〈◊〉 man.

1. Obj. It is said of them who passed thorough the red Sea, that they murmu •… , and wished they had not been brought out of Egypt. Exod. 14. 11, 12.

Answ.

• 1. That might be said of some of them; as it is said afterwards, the next 〈◊〉 that was among them. Numb. 11. 4.
• 〈◊〉 . Though upon the sight of Pharaohs host they might distrust, yet upon 〈◊〉 exhortation, and upon sight of the path that was made in the Sea, they 〈◊〉 .

〈◊〉 . Obj. God sware to them that believed not, that they should not enter into his 〈◊〉 , Heb. 3. 18.

A •… s. By virtue of the true Faith of some, all might be made partakers of the 〈◊〉 , and temporal blessing. God in this preservation would manifest a dif •… betwixt such as professed his name, and such as openly opposed against 〈◊〉 .

〈◊〉 place of danger whereinto they went, and thorough which they passed, and 〈◊〉 were preserved from the fury of their enemies, is here styled, the red 〈◊〉 . In Hebrew it is styled the Sea of r •… ed, or a Bulrush: by reason of Reeds or 〈◊〉 , growing on the banks thereof: or of weeds, in the bottom of it. Those •… eeds which Jonah doth thus mention, [ the weeds were wrapped about my 〈◊〉 , Jonah 2. 5.] are expressed under this Hebrew word, which signifieth Reed, 〈◊〉 Rush.

The Chaldee paraphrase, and the Greek LXX. translate it, red-Sea.

The Apostle followeth them; so doth Luke in relating Stephens speech. Act. 〈◊〉 . •… 6. In all Nations at and since the several translations of the Bible, called this 〈◊〉 , the red-Sea; Hereupon that it might be the better known, what Sea was 〈◊〉 meant, they translated it red-Sea. Thus they translated the Asterismes and Co •… stellations which are mentioned, Job 9. 9. and 38. 32. by the Common 〈◊〉 with which they were then called, as Arcturus, Orion, Pleiades. Which are 〈◊〉 the Hebrew names there used; but names taken from the Grecians.

This Sea is called the red Sea, on these grounds,

• 1. The Sand on the shoares thereof were red.
• 2. The mountains bordering thereon were reddish.
• 3. By reason of the foresaid sands and mountains there appeared a reddish 〈◊〉 upon the waters.

This titlo, red-Sea, is here expressed for distinction sake: to show that it was 〈◊〉 as the Sea of Tyberias [John 6. 1.] a narrow, shallow Sea; but a broad deep 〈◊〉 , as the red-Sea is.

The word which we translate, passed thorough, Implyeth that they passed 〈◊〉 one side to another.

Some of the Jewish Rabbins, whom many Christian Interpreters follow, say, 〈◊〉 they did only pass on one side of the Sea, from one place to another, in way 〈◊〉 an half-circle, to avoid the fury of Pharaohs Host, and to be a means of 〈◊〉 them; as if one should go into the Thames at Westminster, and come 〈◊〉 at the Temple; not touching the other side of the Thames.

Their reasons for this assertion are these,

• 1. The Israelites had not time enough to pass from one side of the Sea to the other. They were on foot, and had many little Children with them, so as they could not in one night pass over so broad a Sea.
• 2. The place from whence they went before they passed over, is called Etham. Exod. 13. 20. And the place to which they came after they had ended their journey, is also called Etham, Numb. 33. 8.

Answ. To the first,

• 1. The Sea in the place where they passed, might be so narrow, as in a night it might be passed over, especially by such as fled from their enemies.
• 2. It is nowhere said that they were but one night in passing it over. Indeed it is said [ Exod. 14. 24.] that in the morning watch, the Lord looked unto the Host of the Egyptians, and troubled them. This might be about six in the morning: and God then began to trouble the Egyptians: but at that time might the 〈◊〉 be in the Sea: and though God caused the waters behind them, where Egyptians, were to fall down, yet he might uphold them before the Israelites, as they passed on.

To the second. The same name might be given to two places; which is frequent in Scriptures, and in all ages and places of the world; especially, one being on one side, the other on the other side of the Sea.

Neere London there is on one side of the river of Leigh a Town called Stratford: and on the other side, another Town called Stratford; and these two distinct Towns, in different Parishes, and different Counties. Besides the notation of the name, Etham, on the one and other side of the Sea, may be given upon a like occasion; For Etham signifieth their coming. It is derived from a verb that signifieth to come, and the last letter of Etham, implieth a relative pronoun, their, or them. Wherefore because out of Egypt they came to such a place, when they entered into the Sea, it was called Etham; and having passed thorough the Sea, the place whither they first came, was also called Etham.

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

• 1. The word here used by the Apostle, they passed thorough, intends as much.
• 2. It is three times noted in the history, that they were in the midst of the Sea, Exod. 14. 16. 22, 29.
• 3. As they passed thorough Jordan, so they passed thorough the red-Sea; Josh. 4. 23.
• 4. Mount Sina •… , whither the Israelites came, after they had passed thorough the Sea, ( Exod. 19. 1.) was on the other side of that Sea, in the desert of Arabia. Gal. 4. 24. So also were other places whither they came, after they had passed thorough the red-Sea.
• 5. If they had come out on the same side of the Sea, on which they went into it, they might have lived in fear of the Egyptians, to gather another army against them. But the red-Sea being betwixt them, they are •… reed from those 〈◊〉 .
• 6. Going in, and coming out of the Sea, on the same side, would open too wide a gap for Iulianists, Porphirians, and other like Atheists, to illude this miraculous work, by saying, that Moses marked the low ebb of the Sea, and so led the people along: and the Egyptians following when the tide began to arise, were drowned.

This miracle is amplified by this phrase following, as by dry land; The word land is not in the Greek, but yet understood. When the word, dry, is applied to other things, that other thing useth to be expressed, as a dry hand (Matth. 12. 10.) or a withered hand. A dry tree. Luk. 23. 31. But when it is attributed to the earth, the substantive useth to be left out, as Matth. 23. 15. Ye compass Sea and Land. The word translated land, is the word that is here used in the text, and signifieth dry.

This is here noted,

To give evidence of the divine providence in making the bottom of the Sea on which they went as fit to travel on, as an hard, plain, beaten high way in dry weather. In the history it is said, that the Sea was made dry land, and that they went into the midst of the Sea upon the dry ground. Exod. 14. 21, 22.

This I note, to meet with the conceit of them who refer this circumstance of dry land, to the boldness of the Israelites, as if they had gone through thick and thin, as lustily as if they had gone on dry, hard ground. They ground their opinion on this particle, AS. But we observed before (v. 27. §. 152.) that that particle did not always imply a diminution or a mere seeming of a thing, but a reality thereof.

§. 166. Of Faith, making bold and strong.

THE forementioned evidence of Faith, that by faith they passed through the red Sea, giveth evidence of that holy boldness which faith putteth into men. As here these 〈◊〉 passed through the red Sea, so their Children by Faith, passed through Jordan. Josh. 3. 17. and Jonathan with his Armor-bea •… set upon a garrison of the Philistines. 1. Sam. 14. 13. and David set upon a Lion, a Bear, and a Giant. 1 Sam. 17. 36, 45.

Faith raiseth up the mind and heart of man to him, who is a sure Rock, 〈◊〉 , Buck •… er, and high Tower, Psal. 18. 2.

Such defences, especially if they be impregnable, make men bold; But God is 〈◊〉 Lord of Hosts, more to be trusted unto, than all other defences or armies of Creatures.

On this ground be moved to take the shield of Faith, and well to wield it; This above all will make thee truly bold.

This is further amplified by the Persons comprised under this relative, They. 〈◊〉 , Women, Children, great and mean, all of all sorts are here intended; among 〈◊〉 there must needs be many weak ones. So as the weak may be made strong in Faith. Many of these murmured, before they saw this way opened for them. Exod. 14. 11, 31. Psal. 106. 12. Compa •… e, Gen. 18. 12. with the 11. verse of this Chapter, and you may find the like exemplified in Sarah. So also in Gideon, Jedges 6. 13. and 7. 15.

The Apostle renders this ground thereof, God is able to make him stand, Rom. 14. 4. and this God doth, that the excellency of the power may be of God, and not 〈◊〉 〈◊〉 , 2 Cor. 4. 7.

This is a good encouragement for such as are weak in faith, to pray and say, Lord help my unbelief (Mark 9. 24.) and Lord strengthen our Faith, Luke 17. 5. and as men pray, so they must use all warrantable means for increasing, strength •… and establishing faith.

This also may put on Ministers and others who have to do with doubting 〈◊〉 and unbelieving spirits, to assay the uttermost that they can, to work and 〈◊〉 strengthen the faith of such: so did Moses: in this case he advised distrustful and murmuring spirits, not to fear, but to stand still, and see the salvation of the 〈◊〉 . Exod. 14. 13.

Among this multitude there were many that remained unfaithful, and retained a rebellious disposition against the Lord: witness their murmurings and rebellions in the wilderness, yet they all passed through the red Sea: whence we may in •… , that wickedness may receive temporal good things by their mixture with the Godly. Hereof see more in the Plaister for the Plague on Numb. 16. 45. §. 20.

§. 167. Of believers venturing upon terrible things.

IT could not be but a most terrible sight to see such waters as were in the Sea on the one hand and on the other, though there were a dry path betwixt them: 〈◊〉 Faith made these Israelites adventure to go to the bottom of the Sea: for terrible things do not affright believers: the waters that drowned the whole world, affrighted not Noah, and them that were with him in the Ark Gen. 7. 7. and David was not affrighted with the terror of the Giant in his armor, and with 〈◊〉 target of brass, and spear like a weavers beam. 1 Sam. 17. 45. Nor Lions, 〈◊〉 fire, affrighted Daniel and his companions. Dan. 3. 16. and 6. 10. The courage of sundry Martyrs gives further proof hereunto.

Their confidence in God, in his divine properties, in his presence, in his providence, is the ground of this courage. Esa. 43. 2. Psal. 91. 4. Heb. 13. 5, 6.

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

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

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

THis phrase of passing through the red Sea, showeth God's care in carrying his through the greatest dangers. To the eye of flesh and blood, what could be more dangerous than to venture into the red Sea? A proof of the danger hereof, was manifested upon the Egyptians. But these were God's people, and thereupon he carried them through: Thus God preserved Noah, and them that were in the Ark, till the earth was fit for habitation, and then they came forth. Gen. 8. 16. Thus God preserved Jacob after he departed from his Fathers house, till he brought him to it again.

God is still present with his, and that in all their dangers. Isa. 43. 2. The Cloud and Pillar▪ in the wilderness was a visible evidence hereof, Exod. 13. 22.

This is a good inducement to venture upon anything whereunto God calleth us: and to rest upon this, that God, who openeth a way for safety, will carry us through all difficulties and dangers. As therefore we begin, so let us hold out, that we may pass through the red Sea.

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

We have the greater cause to rest upon God •… providence, because it is here said, that they passed as by dry land: so as God made a most dangerous place to be the safest; he made the Sea as Land: the bottom of the Sea, as a beaten path. He turneth rivers into a wilderness, and the water springs into dry ground, Psal. 107. 33. God made the Land of the Philistines, where were David's greatest enemies, a place of refuge for him, 1 Sam. 27. 3. Yea he made the belly of a Whale a place of security for Jonah.

God hath a supreme and absolute power, and doth what he will everywhere. There is not any Rock like our God. 1 Sam. 2. 2.

• 1. Herein is manifested a difference betwixt the power of the Creator and Creatures. The Creator can make the Sea as dry Land, they only can use the benefit of dry Land. He is tied to no course; creatures are tied to that course, that he prescribeth unto them.

  This instance giveth proof of the power of God, above the course of Nature: for water is of a fluent nature, running downward, and spreading itself all abroad: but here it stood on each hand as two walls.

• 2. This affordeth ground of encouragement in all places, difficulties, and distresses, to trust in God, Jonah 2. 2. Psal. 130. 1. We ought on this ground to be so far from fainting, by reason of the greatness of danger, as the more con •… idently to trust unto him, because man's extremity is God's opportunity. This is not to make us neglect means: but, in the use of lawful means, to expect a good issue from God. And if our case be such as we know not what to do, then to say as Jehoshaphat did, our eyes are upon thee. 2 Chron. 20. 12.

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

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

Under this word, Egyptians, are comprised Pharaoh, and that great Host which he had gathered together to pursue the Israelites. It is said that he took six hundred chosen Chariots, and all the Chariots of Egypt, and Captains over everyone of them. Exod. 14. 7. This implieth, that Pharaohs Army was a very great one. All these seeing a way made in the Sea, wherein the Israelites went before them, little considered the mighty power of God, in destroying many among their Countrymen, and the wise Providence of God in putting difference betwixt the Egyptians and the Israelites, whereof they had had many particular instances before, Exod. 8. 22, 23. and 9. 6, 26. and 10. 23. but presumptuously thrust themselves into the Sea, in that way that they saw opened for the Israelites, and thereby brought destruction upon themselves.

The Greek word signifieth experience or trial, and it is translated, v. 36. It implieth, that the Egyptians would yet make a further trial whether God would yet still defend his people, or could protect them against this Army: and thereupon rush on into the Sea.

Herein we may behold the boldness of enemies in pursueing the people of God. The like may be noted of the Amalekites, who not long after the destruction of this great Host of the Egyptians, set upon this people whom God had so preser •… . Exod. 17. 8. And the like also of Sihon King of the Amorites, and Og the King of Bashan, Numb. 21. 23. 33.

Malice and hatred so blindeth the minds of the enemies of God's Church, and 〈◊〉 intoxicateth their understanding, as they cannot discern the danger whereinto 〈◊〉 venture. They can neither think of things past, nor foresee and forecast 〈◊〉 to come. Our Proverb saith, who so bold as blind Bayard?

• 1. This giveth proof of that satanical spirit which ruleth in wicked men: set •… their spirits on fire to do mischief: not regarding into what danger they im •… themselves: they are like mad bulls, who will run their career, though 〈◊〉 break their own necks. How do bloody minded men venture their own lives 〈◊〉 take away the lives of others? How do all sinners run headlong down to their 〈◊〉 perdition, to accomplish their mischievous plots?
• 2. This doth much check the backwardness, coldness, and fearfulness of such 〈◊〉 prosess the truth, in maintaining the same. How little will men venture in God's cause? How doth every show of danger discourage them? shall adversaries be so 〈◊〉 and venturous in opposing the Truth, and in persecuting the Professors thereof, and shall Professors be timorous in maintaining it?
• 3. Let this put us on to an holy zeal▪ in the cause of God, and of his Church, 〈◊〉 of our own and others salvation. Let the boldness of the wicked in their mis •… courses, animate and embolden us in pious courses.

This is not to make us blind and mad, as the wicked are, by implunging our 〈◊〉 into apparent danger; but to make us cast off the cloaks of sluggishness and 〈◊〉 , pretending danger where is no just cause of pretence. Prov. 22. 13. and 16. 13. Let us show that there is more power in the divine Spirit to enbolden us to good, than can be in a satanical spirit, to embolden men to evil.

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

THE issue of the Egyptians forenamed boldness is expressed in this word, were drowned. This word is compounded of a simple verb that signifieth 〈◊〉 , and a preposition that intendeth a thorough doing of a thing. So as 〈◊〉 compound signifieth to drink up, or as it is ordinarily translated, to swallow, 〈◊〉 Matth. 23. 24. 1 Cor. 15. 54. It is attributed to the Devil, and translated 〈◊〉 ; It being here applied to waters, it is fitly translated, were drowned: for waters swallowing up men, do drown them: thus we see, that the presumption of the Egyptians caused their destruction. The like may be exemplified in the forementioned instances of Amelek, Sihon, and Og: and might be in a multitude of others.

The just vengeance of God causeth this: for hereby they are brought as beasts into snares, and as birds into pits. Psal. 9. 15, 16. and 35. 8.

This is enough to dissuade such as have any care, even of themselves and their own safety, from overmuch boldness and forwardness in persecuting such as God will protect. They have cause to fear, least God should make them visible spectacles of his vengeance. Let such consider God's just dealing with these Egyptians.

To aggravate this evidence of God's just vengeance, it is worthy our observation, to consider, that means of the Churches preservation proved to be the means of their enemies destruction: for those waters that were a wall unto the Israelites, returned and covered all the Host of Pharaoh, Exod. 14. 28, 29. The Lions that preserved Daniel from the plots of the Princes of the Persians, were a means of devouring those Princes. Dan. 6. 22, 24.

This also proveth true in the means of salvation; for that word which is a savor of life to Believers, is a savor of death to others. 2 Cor. 2. 16. Thus may some in the Sacrament of the Lord's Supper eat judgment to themselves. 1 Cor. 11. 29. So Christ himself who is a chief Corner-Stone, elect and precious to them that believe, is unto them that be disobedient, a stumbling block of offense. 1 Pet. 2. 6, 7, 8.

• 1. This comes to pass through man's abuse of the means which God affords for his good; as Saul abused his sword, wherewith formerly he had destroyed the enemies of the Church, by thrusting it into his own bowels. 1 Sam. 31. 4.
• 2. God being provoked by such men, turns blessings into curses.

This may afford us a good direction about the use of those means which we see to be useful and successful to others. For this end,

• 1. Be sure of thy warrant for the use of such and such means. These Egyptians had no warrant so to rush into the Sea, as they did. When the Israelites presumed to go up against the Amalekites and Canaanites without God's warrant, they were discomfited. Numb. 14. 44, 45.
• 2. Use warrantable means after a right manner: herein David failed, 1 Chro. 15. 13.
• 3. Aim at a right end. The King of Assyria aimed at a wrong end, in the successes that God gave him. Isa. 10. 12, 13.
• 4. In all lawful things seek God's blessing: for it is not means, but God's blessing on means, whereby we come to prosper, Deut. 8. 3. Prov. 10. 22.

§. 171. Of passing through the red Sea Sacramentally considered.

THE Apostle maketh this passing of the Israelites through the red Sea, to be such a Sacrament unto them, as Baptism is unto us, where he saith, They were all Baptized in the Sea: 1 Cor 10. 2.

Hereupon having distinctly noted the main points of the history, I hold it meet to open the Mystery, and for that end,

• 1. To show what kind of Sacrament their passing through the red Sea was.
• 2. To manifest wherein that Sacrament agreeth with Baptism.

That Sacrament may thus be described; It was one of the Jews extraordinary Sacraments wherein by their safe passing through the Sea, their preservation from the common destruction of mankind was represented and sealed up unto them.

• 1. That it was a Sacrament, is evident by this phrase, they were baptized in the Sea, 1 Cor. 10. 2. and in that it had the essential parts of a Sacrament, as we shall show in comparing it with Baptism.
• 2. It was a Sacrament of the Jews: appertaining to that Church alone. It was not for the Egyptians, They were drowned in the Sea. Hereby it is distinguished from the Ark, which was a general Sacrament for the whole world, and also from Christian Sacraments.

• 3. It was an extraordinary Sacrament, in that it was but once for all used.

  Hereby it was distinguished from the Jews ordinary Sacraments, which were Circumcision and the Passover.

• 4. It is said to be one of their extraordinary Sacraments: to show that the Jews had more extraordinary Sacraments than this. They had four. Two answered Baptism; This and the Cloud. 1 Cor. 10. 2. The two other answered the Lord's Supper, which were Manna, and the Water that came out of the Rock.
• 5. The outward sign of this Sacrament was the red Sea: they passed through it.
• 6. The thing signified was Christ's Blood, Christ's Blood is the Sea that keeps us 〈◊〉 from that destruction that falls upon others.
• 7. The fit resemblance betwixt the sign and thing signified, showeth, that this was represented by that, namely, that our spiritual preservation was represented by the manner of that temporal preservation.
• 8. The adding of the means to the promise, showeth, that this was a Seal. The promise was first made to Abraham. Gen. 15. 14. and confirmed. Exod. 3. 8. and 14. 13. and by this passing through the red Sea ratified. This was an especial 〈◊〉 of strengthening their faith. Exod. 14. 31.

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

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

2. They had like rites; which were entering into the Water, and coming out 〈◊〉 it. Acts 8. 38, 39.

3. They both had the same inward substance, which was salvation by Christ. 〈◊〉 . 6. 3. 4.

4. They both had the same ground, which was God's Commandment and God's promise. Exod. 14. 16. and 14. 13. Matth. 28. 19. Mark 16. 16.

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

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

7. By both, persons were incorporated into God's Church. They who passed through the red Sea were the only people of God: so they who are Baptized.

8. Both Sacraments are unprofitable to such as start from the Covenant, 1 Cor. 10. 5. 2 Pet. 2. 20.

9. Both are Sacraments to prepare people for further grace. Therefore they 〈◊〉 passed through the red Sea had Manna, and the Water coming out of the Rock prepared for them: and such as are Baptized have the Lord's Supper, as a Sacrament of spiritual nourishment.

10. In both there was a difference betwixt God's people and his enemies. Is •… were saved, but Egyptians drowned. So by Baptism Believers are saved, 〈◊〉 flesh with the corrupt lusts thereof are destroyed.

11. As the Egyptians being drowned lay on the shore: so the old man with 〈◊〉 corrupt lusts, lies as drowned in Believers.

12. As the Israelites passed through the Sea by the wilderness into Canaan: so Bel •… evers that are Baptized pass by this world into Heaven. Mark. 16. 16.

§. 173. Of the Resolution of, and Observation from

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

• 1. A preservation
• 2. A destruction.

In setting down the preservation, observe,

• 1. The Persons preserved; in this relative, they,
• 2. The kind of preservation; here again observe.
  • 1. The matter manifested two ways.
    • 1. By an act, they passed through.
    • 2. By the object, The red Sea.
  • 2. The manner, under this phrase, as by dry land.

In setting down the destruction observe:

• 1. The Persons destroyed, the Egyptians.
• 2. 〈◊〉 atempt, assaying to do.
• 3. The issue, were drowned.

Doctrines.
• I. Faith is common to all sorts of persons. The relative particle, They, extendeth itself to all sorts among the Israelites. See §. 165.
• II. The faith of some may be beneficial to others. Though all did not believe, yet all received this benefit, by the faith of them that believed, that they were preserved. See §. 165, 166.
• III. Faith makes bold. By Faith the Israelites were enboldned to adventure through the Sea. See §. 166.
• IV. Weak in faith may become strong in faith. Many of those who upon the sight of Pharaohs host murmured, now confidently go into the Sea. See §. 166.
• V. Terrible things affright not believers. The rising up of the waters of the Sea, could not but seem terrible, yet these believers are not affrighted. See §. 167.
• I. God can carry his through great dangers. He carried these Israelites through the red Sea. See §. 168.
• VII. God can make the most dangerous places to be the safest. He made the bottom of the Sea to be as dry land. See §. 168.
• VIII. Enemies boldly venture in the pursuie of God's Saints. So did the Egyptians when they entered into the Sea upon pursuit of the Israelites. See §. 169.
• IX. Presumption is the ready way of destruction. The presumption of the Egyptians in entering into the Sea caused the destruction. See §. 170.
• X. The same means may cause preservation to some, and destruction to others. Instance the red Sea, wherein the Israelites were preserved, and the Egyptians were destroyed. See §. 170.
• XI. Israel's passing through the red Sea was a like figure to Christians Baptism. See §. 171, 172.

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

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

This is the ninth instance from the Flood, and the first after the Law.

By faith is here meant the same kind of faith that was before mentioned in the other instances.

Jericho here mentioned, was a strong and well fenced City: a frontier Town; the first that kept them from entering far into Canaan. It was one of those Cities which affrighted the spies that were first sent to search the Land: because, as they said, They were walled and exceeding great, (Numb. 13. 28.) great and walled up to Heaven, Deut. 1. 28. So as to man's eyes it was impregnable. Had this City stood in the strength thereof, it might have been a refuge for others, that had been overcome: yea it might have been such a block in the passage of the Israelites, as might have kept them from entering further. Therefore the Lord, by destroying this City in the first place, would make a ready way, and open passage for his people: and withal give them hope of prevailing over others, by laying this flat to the ground.

That this great work might appear to be of the Lord, it is said, that by faith the walls fell down; that is, Joshua and the Israelites that followed him, believing that the Lord was their God, and that he would accomplish all his promises, made to his Church in Christ; and particularly this of Jericho, answerably it fell out. That they had a particular charge and promise to march about Jericho, and that the walls of it should fall down, is evident in the five first verses of the •… ixt of Joshua.

Their faith is manifested by their obedience, in the verses following: and the fruit and effect thereof is thus plainly expressed, the walls fell down flat, Josh. 2. •… 0. so as by inserting the persons that are here intended, the full sense of the Apostle will clearly appear thus;

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

The Jewish Rabbins and Chaldee Interpreters are of opinion, that those high and thick walls sunk down right into the ground, and were swallowed up of the 〈◊〉 , that the stones and rubbish of the walls might be no hindrance to the Israelites entering into the City. But for this we have no sure ground out of the record of sacred Scripture.

These particulars are expressly set down.

• 1. The walls fell down flat.
• 2. All living Creatures in the City, man and beast, male and female, young and old, were slain with the sword, except Rahab, and those who were in her house.
• 3. Whatsoever was combustible was burnt, as Linen, Woollen, Wooden, and other like things.
• 4. Metalls that could endure the fire, as Silver, Gold, Brass, and Iron, were consecrated to the Lord. For God would have the first fruits. None of the people might take any part thereof, to try whether they would rest on God for sufficient provision, or no.
• 5. The City itself was burnt with fire.
• 6. A curse was laid on him that should build it up again. Thus was this 〈◊〉 block clean removed out of their way, and that with no violence used by 〈◊〉 : for it is said of those walls, they fell down. The verb is of the active •… oyce; and for ought that any man could see, they tumbled down of themselves: but this was not done till the Army had used such means as God had prescribed un •… them; which were these.
  • 1. The men of Arms march along in order. They make no trenches to keep themselves safe. They stand not in battle array, to repel the excursions of their enemies; they set no engines against the walls, nor assault the City: But march on one after another, whereby they lie the more open to their enemies.
  • 2. Seven Priests go before with seven trumpets of Rams horns, sounding with them. Had they sounded with the Silver Trumpets (which were consecrated, and to the alarm whereof in war a blessing was promised. Numb. 10. 9. An evident performance whereof is recorded, 2 Chro. 13. 14, 15.) some spirit might have been put into the Israelites, and a more seeming ground of faith: but God would thus try them, by so mean a means, as sounding of Rams horns; which we read not before or after, to be used for triumph.
  • 3. The Ark followeth the Priests. The Ark was but a little Chest, Exod. 25. 10. It could not hold any store of ammunition: neither was there a sword or any warlike instrument therein. So as to the eye of flesh and blood this Ark could stand them in little stead. Yet to such as believed, it was a great prop for their faith. For the Ark was an especial evidence of God's presence among them. It had in it the book of God's Covenant betwixt him and his people, and thereupon it is called the Ark of the Covenant, Hebr. 9. 4. Yea, it was Called by the name of the Lord of H •… sts, 2 Sam. 6. 2. When it was lift up, the Priest said, Let God arise, Numb. 10. 35. The Lord is said to dwell betwixt the Cherubims over it, 2 King. 19. 50. From it the Lord used to deliver his Oracles, Exod. 25. 22. And before it they used to fall and pray, Josh. 7. 6. God's blessing accompanied it, 2 Sam. 6. 12. On those and other like grounds the Lord caused the Ark to be carried in their march, to establish their faith. Of this Ark, See Chap. 11. v. 30. §. 20.
  • 4. In their march the foresaid Trumpets only sounded: The people were commanded to be silent, to show that they needed not consult one with another what to do, but attend the pleasure of God.
  • 5. The reere, or gathering Host, went last; with it all their provision was carried: whereby it is evident that they did not fear any attempt of the enemy.
  • 6. In this order they went round about the City once a day for six days together: and on the seventh day they went round about it seven times; In which respect the walls are here said, to be compassed about seven days: not by a seven days siege against it: for every day after they had gone about it, they returned to the Camp, and there lodged. But on the seventh day, after they had marched about it seven times, they gave a great a shout, whereupon the walls fell flat to the ground, and the Army entered into the City and destroyed it.

This seventh days circuit, and seven times on the seventh day, was to prove their faith the more, and to try their obedience and patience.

Flesh and blood might thus have objected; while we compass the City, they may sally out against part of our Army: yea six days compassing the City may make us weary, in that we are so long without success; so as herein their faith is proved.

God in this course doth also tender their weakness, in giving the City within the space of seven days, without any great pains of their own, into their hands. For they were now come into Cannan: they had no store of provision before hand: a long siege might have brought them to great want; God doth therefore herein keep them from fainting before the work was done.

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

THis phrase, By faith the walls of Jericho fell down, giveth proof, that faith may work upon senseless creatures. Not that senseless creatures are capable of receiving or rejecting faith; but that believers by their faith may have power even over senseless creatures. The other phrase, quenched the violence of fire, [v. 34] is attributed to faith, in such a sense, as the point in hand is.

That which is said of senseless, may be applied to unreasonable creatures; for believers by their faith have stopped the mouth of Lions, v. 33.

Faith is set on him who hath an absolute power over reasonable, unreasonable, senseless, and all sorts of creatures. That what he can do, faith, in that course which he prescribeth, may be said to do, in that it is the means which h •… hath sanctified for the manifestation of his power.

The falling of the walls of Jericho doth further show, that God can and will remove such stumbling blocks as lie in that way, thorough which he will have his people to pass. This City was a block in their way to the other part of Canaan: and the walls of the City were a block to keep them from entering into the City. Therefore he caused the walls to fall, and the City to be destroyed. Thus he divided the Sea [Exod. 14. 21.] and Jordan, 2 King. 2. 8. Christ setteth down this in two extraordinary instances. One is, in removing a mountain, Matth. 17. 20. The other is, in plucking up a Sycamore-tree by the roots, and planting it in the Sea. Luke 17. 6.

Object. All these are extraordinary.

Answ. Yet they are of force, and fit to prove God's power and goodness in removing ordinary obstacles: and that by an argument from the greater to the less, which may be thus framed;

If God upon an extraordinary faith work extraordinary matters, much more will he work ordinary matters upon an ordinary faith. Christ himself maketh this inference, Mark. 11. 23. 24. So doth his Apostle, I am. 5. 16, 17, 18. Both of them from extraordinary instances prove the ordinary power of prayer.

Wherefore when Satan, or wicked men, or our own sins, or any kind of temptations stand, as Jericho, in our way to Canaan, Pray to him that is able to remove these stumbling blocks, and believe as Christ adviseth, Matth. 11. 24.

We have the more cause to believe in such cases, because men's greatest defences are nothing against God. The walls of Jericho were thick, and high, and they were 〈◊〉 shut up because of the Children of Israel, Josh. 6. 1. Yet those walls of that City fell down, when God would have it so. So did Goliath that great Giant fill, 1 Sam. 17. 49. and Sennacherib with all his Host, 2 King. 19. 35, 37.

Mans preparations, and defences, without a divine blessing, are as walls dau •… with untempered mortar, Ezek. 13. 11, 13. and as an house built upon the 〈◊〉 , Matth. 7. 26, 27.

It is therefore an egregious point of folly to spend a man's wit, to use all his pains, to put forth his utmost strength, and to make the greatest defense that he 〈◊〉 ▪ against, or without the Lord, Isa. 30. 1. Numb. 14. 40.

Men in matters against God are like blind Bayards, which rush on to their own destruction. The men of Jericho might have considered that it was as easy for God to break open their gates, or beat down their walls, as to divide the red Sea, 〈◊〉 Jordan. Rahab considered as much, Josh. 2. 10. And the Gibeonites, Josh. •… 3. &c. But where men's minds are blinded, and their senses stupefied, folly 〈◊〉 itself. Such folly manifesteth itself in most men: they trust to their 〈◊〉 , Skill, Strength, Multitude of men, and preparations which themselves make; 〈◊〉 seek not to the Lord. In sicknesses, like Asa, they trust to Physicians, and 〈◊〉 unto the Lord, 2 Chro. 16. 12. If the enemies come against them, they do as the men of Jericho did. Josh. 6. 1. but seek not to the Lord. This is it that God 〈◊〉 much tax in his own people, Isa. 22. 8, 9. &c.

This may stir up such as have the Lord on their side, and are by him set apart to any work, boldly to go on, notwithstanding the opposition that is made against them.

Mans oppositions are no more than the high, and strong walls of Jericho▪ Note 〈◊〉 resolution, 1 Sam. 14. 21.

The like is noted of Asa, 2 Chro. 14. 11.

§. 176. Of oppositions giving place of themselves.

THis act, Fell down, giveth proof, that God can make the strongest opposition to yield of itself. It is said, that the Sea fled, Psal. 114. 3. And that Peters chains fell off from his hands, and that an Iron gate opened of its own ac •… , Act. 12. 7, 10. As senseless, so reasonable Creatures have done thus. As the great host of Midian, ran, and fled from Gideon with his three hundred 〈◊〉 , Judge. 7. 21.

The like is noted of the Philistines, 1 Sam. 14. 15. and of the Assyrians, •… King. 7. 7. and of the men that came to apprehend Christ, John 18. 8.

God's power is such, as if he say to any Creature Stand, it stands; Go, it goes. The Sun stood still when God would have it, Josh. 10. 13. and ran backwards, when God would have it so, 2 King. 20. 11.

It is said of all the Creatures which God used to plague the Egyptians, with they rebelled not against his word, Psal. 105. 28.

This is a great encouragement to God's people against all oppositions, in God's way▪ though they see no means for removing them, yet God can make them remove of themselves. What Chaines, or Cords had Daniel to tie the Lions among whom he was cast? What water had his three Companions to quench the fire into which they were cast? What Angels were used to pull the Devils out of their holds, when Christ commanded them to come out? These and other like things are recorded, not to make us neglect means, nor to expect such miracles: but when we see no means, to rely on God, and in faith say, God will provide.

§. 177. Of great works done by weak means.

THE means prescribed for making way to enter into Jericho, were to the ey •… of Flesh and Blood very unlikely. [The means are distinctly noted, §. 174.▪ Yet they were effectual: so was Moses his striking of the Sea, and a Rock with his Rod, Exod. 14. 16. and 17. 6. The like may be observed of many means which God from time to time hath caused to be used.

• 1. God prescribeth means to try our obedience: but unlikely means to try our faith.
• 2. He prescribeth means to be occasions of looking to him for his blessing only: but strange and mean means to draw our hearts from depending on Creatures.
• 3. Means are prescribed to give evidence of the divine providence: but weak means to give evidence of God's Almighty power: for his power is manifested in weakness, 2 Cor. 12. 5.

Let us learn hereby to take heed of doting on means. In use of means look to God: submit to his will; prescribe nothing unto him, but rest on his power and blessing.

We may and ought carefully to observe, what means God hath sanctified▪ for the effecting of anything, and conscionably use the same. To contemn or neglect means, is to oppose our shallow conceit to God's unsearchable Wisdom. Had not Naaman been better advised by his servants, he might have gone away from the Prophet as foul a Leper as he came, 2 Kings 5. 11. Men's greatest failing in this kind is about weightyest matters: such as concern their souls salvation. Therefore herein especially take heed of Satan's subtlety. Go on in God's way, observe •… his course; and then all Satan's attempts shall be as the walls of Jericho, they shall fall down flat.

§. 178. Of the Walls of Jericho falling down in the seventh day.

THE Apostle taketh notice of the number of days, in which they compassed the City, before the walls fell down: whereby he would have us take notice, that God hath a set time to do what he intendeth. It was a longer time, but a set time which he appointed for preparing the Ark; even an hundred and twenty years, Gen. 6. 3. compared with 1 Pet. 3. 20.

God had his set time for bringing his people out of the Egyptian bondage, Gen. 15. 13. Exod. 12. 41. And out of the Babylonish Captivity, Ier. 25. 11, 12. He had a set time both for plenty, and also for famine in Egypt, Gen. 41. 26. So set is this time, as it is styled an hour John 2. 4. and 7. 30. As God hath his hour for effecting his own acts, so likewise for permitting wicked ones to do what they do, Mark. 14. 41. Luc. 22. 15.

The Father hath put times and seasons in his own power, Act. 1. 7. And he teacheth Children of men to do things in their season, Isa. 28. 26. Much more will he himself order matters in their fittest season.

• 1. This gives evidence of the Divine Providence in ordering matters: and showeth, that they fall not out by chance.
• 2. This giveth ground of contentment and comfort in all events. They fall out in the fittest time and season. When any that are dear, or useful unto us, are taken away; (be they Governors, Ministers, Parents, Husbands, Wives, Children, Friends, or any other;) they are taken away in the time appointed by God, which is the fittest time. It is in vain to seek either to prevent, or to put off God's time. As it cannot be prevented, so it shall not be overslipt on the seventh day, the walls, that held out seven days compassing, fell down.
• 3. We have hereupon good ground to wait for the Lord's time: as the Host of Israel did, Waite because it will surely come, Hab. 2. 3. He that believeth shall not make hast, Isa. 28. 16. This was it which Christ intended under this phrase, mine hour is not yet come, John 2. 5.
• 4. This should put us on cheerfully to get on in the work and way of the Lord: though for a time we may meet with many discouragements from the threatenings and attempts of men. When the Pharisces told Christ, that Herod would 〈◊〉 him, Christ returns this answer, I must walk today and tomorrow, and the •… n following, Luc. 13. 32, 33. God hath a time for thee to work, and in that time he will uphold thee. And what God appoints shall in time be accomplished.

Divine Truth is insallible, Tit. 1. 2. Heb. 6. 18. And that Divine Truth 〈◊〉 manifest itself both in the substance of matters, and in their circumstances, 〈◊〉 Manne •… , Means, Time. All which are here verified.

There being seven days spent in the Armies marching about Jericho, one of them must needs be the Sabbath. Now this was the strictest time of observing the Sabbath: yet on a Sabbath the whole Army marched at least once about Jericho. This marching was not simply a work of Piety, but a servill work; yet by God's appointment performed on a Sabbath day. Which giveth instance, that in some cases some servill works may be done on the Sabbath. Hereof see more in my Treatise of the Sabbaths Sanctification. 37. quest.

§. 179. Of the Resolution of, and Observation from Heb. 11. 30.

IN this verse there is a proof of the Faith of the Israelites, under the conduct of 〈◊〉 . Here we are to consider,

• 1. The thing proved.
• 2. The kind of proof.

In the former, One thing is expressed, which is Faith. The other is implied, which sets out the persons whose faith is commended.

The latter is

• 1. Propounded.
• 2. Amplified.

In that which is propounded, we may observe,

• 1. The subject whereon their Faith was manifested: the walls of Jericho.
• 2. The effect whereby it was manifested, fell down.

In amplifying the proof, we may observe

• 1. The means used, they were compassed about,
• 2. The time how long, seven days.

Doctrines.
• I. Faith may work upon senseless creatures. The walls of Jericho, which by Faith fell down, were such Creatures. See §. 175.
• II. Stumbling blocks in the way which God hath appointed shall be removed. Jericho was a stumbling-block to the Israelites entering into Canaan, but destroyed. See §. 175.
• III. Mans best defences against God are nothing. The high and thick walls of Jericho fell down before God's people. See §. 175.
• IV. God can make such things as stand against his people to yield of themselves. The walls of Jericho fell down of themselves without any battering. See §. 176.
• V. Great matters may be effected by mean means. The means used for entering into Jericho were in man's apprehension very mean: yet the walls of the City round about fell down, which was a great matter. See §. 177.
• VI. God hath a set time for his works. The expression of seven days intends as much. See▪ §, 178.
• VII. What God 〈◊〉 shall in his time be accomplished. In the seventh day, which God appointed, Jericho fell down. See §. 178.
• VIII. In some cases, some servile works may be done upon the Sabbath. One of the seven days▪ wherein they compassed the City must needs be upon the Sabbath. See §. 178.

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

THE thirteenth instance of the proof of the vigor of faith; and tenth after the Flood, and second after the Law, and last of the Anaphora, which carrieth this word before it, by Faith, is Rahab.

In setting down this instance, the method and order of the Apostle, in producing examples, to commend unto us this precious gift of Faith, is worthy to be observed.

• 1. He calls out eminent persons, such as Abel, Enoch, Noah, Abraham, &c. which are the more perfect patterns.
• 2. He inserts women, as Sarah, and the Mother of Moses, to prove that even women may become Worthies.
• 3. He produceth multitudes, as they who passed thorough the Red Sea, and marched about Jericho, to show that Faith is a common gift for all sorts of people.
• 4. He giveth instance of a notorious sinner, which was Rahab, to provoke the worst to repent and believe. This is a strong enducement thereunto: for if the Faith of eminent persons, if the faith of weak women, if the faith of multitudes work not upon us, let us be ashamed to come short of one that was an Harlot.

Though the Spies were received by Rahab before the walls of Jericho fell down, yet she and her family were not preserved before.

That preservation was the fruit and effect of her faith: and in that respect also this instance of Faith is fitly set down after the former.

§. 181. Of God's accepting the seed of Faith.

COncerning the Faith here mentioned, great question is made whether it were a true justifying Faith or no.

Some deny it to be so, because she was not of the Church, nor had heard God's Word, which is the true ground of such a Faith.

But I answer, that she had heard of God's works, Josh. 2. 9. &c. and thereby she was brought to believe and acknowledge that the God of Israel was the true God, and a merciful God, and that to sinners: whereupon she was induced to trust in God, and to desire communion with his people: Hereby she attained a true Faith, whereof this was the seed: and so accepted of God for a true faith. She believed that the Lord had given the Israelites the Land of Canaan: and that they should possess it: and that they were the true and only people of God, and was resolved to live and dy with them. Thus there was the seed of Faith in her: and this was accounted a true Faith which would grow and increase more and more. Such a faith had Naaman, 2 Kings 5. 15. And Nicodemus, John 3. 2. And the Father of the Lunatick, Mar. 9. 24.

God beholds such a substance in such a kind of faith as will bring forth glorious fruits. For the spirit, that worketh this, ever abideth: and he having begun a good work will perform it unto the end, Phil. 1. 6.

• 1. This is sweet comfort to such as find the true seed and beginning of grace in them. For this inward working is an evidence of the 〈◊〉 : and every true evidence thereof is a matter of much comfort. When a woman that desireth children, first discerneth that she conceiveth with child, she is much comforted, and rejoiceth in hope of bringing forth a perfect child. The Israelites much rejoiced when the foundation of the house of the Lord was laid after their captivity ( Ezra. 3. 11.) in hope that the whole house in time would be perfected. For the present, God hath the seed of Faith in high account: and for the future, God will so bless it, as a grain of Mustard-seed shall become a tree. Matth. 13. 31, 32.
• 2. They who find the beginnings of grace in them, who earnestly desire true grace, who sensibly feel the want of it, who are truly grieved for that want, •… ay hence receive comfort. True grace, though small, will be accepted.
• 3. Two sorts of people may receive direction from hence.
  • 1. They who have but small means. Let such improve those means to the best advantage that they can: So did Rahab. If men well use what they have, they shall have more. Unto everyone which hath, shall be given. Luk, 19. 26.
  • 2. They who have powerful means, as they find any inward working of the spirit in, and by those means, let them endeavor to grow thereby: and answer plentiful means of grace, with some competent measure of grace. This is an evidence of the truth of grace. Though small grace may be true, yet true grace will not ever be small. Things of God's Kingdom do grow, and that to admiration, Ezek. 47. 3, 4, 5.

§. 182. Of the fruits of Rahab's Faith.

THE person whose faith is here commended, is thus set out, The harlot Rahab. Her example is the more rare.

• 1. By reason of her Sex, manifested in the feminine gender, she was a 〈◊〉 . That women may prove Worthies, hath been proved, v. 11. §. 53.
• 2. By reason of her Nation: She was a Gentile: yea, She was of the cur •… ed Stock of the Canaanites; so as God can call out into his Church the most •… likely that may be.
• 3. By reason of her external condition, or filthy profession, she was an 〈◊〉 . This doth much confirm the point last noted.

Her name is here said to be Rahab, which in Hebrew signifieth broad, 〈◊〉 large. It fitly answereth both to her former, and later condition.

To her former, in regard of her impudency: making herself as a broad street for •… y to come into.

To the later, in regard of the largeness of her heart, and soul, in receiving a large apprehension of God's works: and those both of his Justice, and mercy. 〈◊〉 . 2. 9. &c.

There is mention made of Rahab. Psal. 87. 4. and 89. 10. and Isa. 51. 9. But, though in English, the names are of the same letters: yet in Hebrew they have different letters, and come from different roots: one signifieth broad; the other proud, and is put for Egypt.

The fruits of her faith were such as these, manifested, Josh. chap. 2.

• 1. She entertaineth those that were of the true Church. v. 1.
• 2. She hides them from danger. v. 4.
• 3. She refuseth to betray them. v. 4.
• 4. She beguiles those that sought to apprehend them. v. 5.
• 5. She acknowledgeth the true God. v. 11.
• 6. She confesseth that God had affrighted the Nations. v. 9.
• 7. She ascribeth to God, and to his power, the great works which he had done. v. 10.
• 8. She is persuaded, that what God had said, should be. v. 9.
• 9. She adjures them by the true God. v. 12.
• 10. She desires mercy of God's people, when others stood out: wherein she looked further than others: and more profited by what she had heard. v. 12.
• 11. Her desire of mercy is extended to all hers. v. 13.
• 12. She keeps Covenant, v. 14, 21.
• 13. She provides a means for the escape of God's people. v. 15.
• 14. She incorporated herself into God's Church forever. Josh. 6. 25. Matth. 1. 5.

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

Jew •… sh writers reckon up nine famous women.

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

• 2. Asenath, Joseph 's wife. Genes. 41. 50.

  These two were the Midwives that preserved the Children of the H •… brews alive against the Kings command. Exod. 1. 15.

• 3. Shiphra.
• 4. Puah.
• 5. Pharaohs daughter. Exod. 2. 5. There order showeth, that they mean her, who took up Moses: though Solomon's wife may more fitly be meant.
• 6. Zipporah, Moses wife. Exod. 2. 21.
• 7. This Rahab mentioned in my text.
• 8. Ruth. The daughter in law of Naomi. Ruth. 1. 16.
• 9. Iaell. The wife of Heber the Kenite. Judge. 4. 17.

All these did worthy facts: but whether all these were effectually converted, is a question. Besides these, there were many others, both men, and women; Witness the Laws that were made for strangers of both Sexes: and their admittance to the Passover, and to other Sacred Rites.

God hereby gave evidences, and pledges of the extent of his goodness, to all of all sorts: and of the truth of his promise made to Abraham, that in his Seed all Nations should be blessed. Gen. 22. 18.

Hereby the Lord showeth himself to be no respecter of persons.

The like he doth now concerning the recalling of the rejected Jews. ( Rom. 11. 25, 26.) There ever have been since their rejection some Jews professing the Christian faith, Rom. 11. 1. &c.

The promise which God made for calling the Gentiles, moved the Jews to entertain such Gentiles as came in to them, and to pray for others.

The like ground have we to do the like duty on the behalf of Jews.

§. 183. Of Rahab being an harlot: and of her prerogative.

THat woman who yielded forth such fruits of faith, is expressly said to be an Harlot: which brandeth her for an infam •… us woman.

Some question is made by the Jewish Rabbins, about the Hebrew word, whether it should signify an Harlot, or an Hostess. They suppose it a matter improbable and dishonorable for Israelites, coming among Gentiles, to enter into the house of an harlot: not considering how God's glory was much more magnified by her conversion; for,

• 1. By a secret providence, and divine instinct, was this thus ordered.

• 2. She is called an Harlot; not in reference to her present, but to her former past condition. As Matthew the Publican; Matth. 10. 3.

  This may be explained by an infamous title given to a woman; but in reference to the time past, which is thus expressed, a woman which was a 〈◊〉 . Luk. 7. 37. For God had purified her heart by faith. Acts 15. 9.

• 3. They went not to her house, because it was a public Stews; but because it was a remote, and secret place: for it was upon the Town-wall. Josh. 2. 15.

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

There is also another Hebrew word which signifieth meat: whence they would derive the word attributed to this woman: and expound it, Hostess, or▪ Victualer, that selleth meat: but they cannot give any express instance thereof. They produce some places where this word is used: but if the sense of place be well observed, it will appear, that in all those places the word may he more fitly translated Harlot, then Hostess: as Judge. 11. 1. 1 Kings 3. 16. Joel 3. 3.

This word in Hebrew is in other places put for an Harlot, by their own confession: nor can it be taken, for an Hostess or Victualer; as Gen. 34. 31. Lev. 21. 7. Ez •… k. 16. 41. Prov. 23. 27. Besides, the LXX. who well understood the meaning of the Hebrew words, ever translate it with a word that properly signifieth an Harlot. And two Apostles expound it so; namely this Apostle here, and James •… . 25.

Surely this much tendeth to the magnifying of God's Almighty power, free 〈◊〉 , and rich mercy, that an Harlot should attain to such Faith, and be made 〈◊〉 of such favor and honor as she was: as

• 1. To profit by God's works so far beyond all her Country, as she did.
• 2. To be an Hostess to the people of God.
• 3. To be a means of preserving, not herself only, but all hers, from a common destruction.
• 4. To be admitted, though a Gentill, into the Commonwealth of Israel.
• 5. To be incorporated into the true Church of God.
• 6. To be married to a prime Prince in Israel: which was Salmon.
• 7. To be one of those Progenitors from whom the promised Messiah by li •… descent should come. Matth. 1. 5.
• 8. To be called out by an Apostle, and by name to be put into the Catalogue 〈◊〉 God's Worthies.
• 9. To be produced by another Apostle, as a prime pattern of manifesting her 〈◊〉 by works. I am. 2. 25.
• 10. To be an heir of eternal life; as all Christ's progenitors, from whom in 〈◊〉 line he descended, are supposed to be: and as all true believers are.

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

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

• 1. By sending his Son to call such. Matth. 9. 13. yea, to seek, and to save •… hem.
• 2. By affording his Gospel, and Ministers to preach it unto them. Acts •… 6. 17, 18.
• 3. By Christ's patient waiting upon them. Rev. 3. 20.
• 4. By God's readiness to receive sinners when they are coming to him, even a 〈◊〉 off. Luk. 15. 20. Psal. 32. 5.
• 5. By that joy which Ang •… lls express upon the conversion of sinners, Luk. 1 •… . 10.
• 6. By that glory and praise which the Church giveth for such. Gal. 1. 22, 23. 〈◊〉 11. 18.
• 7. By that recompense which God confers upon them. This consisteth of sun •… branches, as
  • 1. A free discharge of their whole debt, and full remission of all their sins. Luk. 18. 13, 14.
  • 2. His sanctifying, comforting and supporting spirit in an abundant measure. 1 Cor. 15. 10.
  • 3. External honors: instance, Rahab, Ruth, and the Prodigal. Luk. 15. 23.
  • 4. External life: and it may be a great degree of glory in heaven; for if notorious sinners after their conversion remain faithful, and give forth fruits meet for repentance, their former wicked course shall not be remembered to impair their heavenly glory. Ezek. 18. 21. Yea, many such converts are, by a consideration of their former wickedness, stirred up, to labor in God's work more abundantly than others. 1 Cor. 15. 10.

• 1. This giveth a clear demonstration of the free grace and rich mercy of our God; for sin to God is more than any Rebellion or •… igh Treason against the 〈◊〉 Monarch on earth.
• 2. It giveth also a demonstration of the Equity and Justice of God upon impenitent sinners. Eze •… . 18. 27, &c. We may from hence infer, that the destruction of every impenitent si •… ner is of himself. Hos. 13. 9.
• 3. This mercy of God to Rahab should stir up others to do as Rahab did. Though all Jericho stood out, yet would not she; she had heard and she believed, that there was no standing out against God; She therefore comes in; she seeks mercy and finds mercy: go and do thou likewise. Luk. 10. 37.

§. 184. Of Rahab not perishing with others.

AMong many other evidences of God's mercy to this penitent, one is thus expressed, She perished not with them that believed not. This phrase, She perished not with, is the interpretation of one Greek word, which is a double compound.

Of the simple verb, and of the first composition, See Chap. 10. v. 39. §. 151. The other preposition, which maketh it a double compound, signifieth, with; and hath reference to others, which are said, not to believe: so as she was preserved from a common destruction.

By her not perishing, is meant her preservation from death, Under it is comprised not only the preservation of her person, but also of all that were with her in her house. Josh. 6. 23, 25.

The manner of her preservation was this,

• 1. When the walls of the City fell down, and thereby a way was made for the whole Army to enter into the City, Joshua sends to her the spies, who knew where her house was, and promised preservation to her, and all in her house. This is a worthy president for Generalls, and other Commanders to r •… tifie the Engagements of such as are employed by them.
• 2. The Spies that were preserved by her, readily go, and accomplish what she had made them promise and swear. This is a good example for such as have received kindness: especially when they are bound by promise and oath, to a particular retribution.
• 3. All in her house are saved; so as Covenant and Oaths, are to be performed to the full.
• 4. They were for a time left without the Camp of Israel: to show, that all to whom external favor is shown, are not presently to be made partakers of all the privileges of the Church. There must be a time for such as have been of a false Religion, to give good evidence of their true Faith and repentance.
• 5. She and hers dwelt forever among the Israelites: so as true Converts, though strangers, after good proof, are to be accounted as those who are born in the Church.

1. Quest. Why is no mention made of her Husband and Children?

Ans. It is probable, that she being an Harlot, had neither Husband, nor Child.

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

Answ.

• 1. Her faith made her expect preservation.
• 2. It made her show that kindness to the Spies, which was the procuring cause of her preservation.
• 3. It made her capitulate with them about her preservation.
• 4. It made her bind them by promise and oath to save her.
• 5. It made her tie the scarlet thread to her window as a sign.
• 6. It made her withal her kindred to abide in her house, whereby she and they were saved.

This fruit of faith giveth a proof, that faith may keep believers from common destruction. Thus Noah, and they that were with him in the Ark, were preserved from the general Deluge. See more hereof in the Plaister for the Plague, on Numb. 16. 45. §. 12, 13, &c.

Under this preservation, all those that were in Rahab's family were preserved, ( Josh. 6. 22, 23.) It giveth proof, that they who belong to believers, may reap much good by them. Act. 27. 24. Luk. 19. 9. Act. 16. 15, 31.

This ariseth not from any desert of faith, but merely from that respect which God beareth to believers.

• 1. This teacheth such as belong to believers.
  • 1. To bless God, for that lot that is fallen unto them▪
  • 2. There to abide. John 6. 68.
  • 3. To be subject to such as believe, 1 Tim. 6. 2.
  • 4. To pray for them. Gen. 24. 12.
• 2. This directeth such as have liberty to choose their habitation in a Nation, City, Parish or House, to choose it where Believers are, as Ruth. 1. 16. John. •… . 38. Exod. 12. 38. Thus may they expect a blessing▪

§. 185. Of the danger of obstinate infidelity.

THE parties who perished, are said to be, they that believed not. This phrase is the interpretation of one Greek compound, whereof See Chap. 3. •… . 18. §. 171. There it is shown, how it signifieth both unbelief, and also disobedience. Both these significations are here noted by our English Translators: One in the Text: The other in the margent. Both of them may here very well stand.

The former, of unbelief, may have reference to her faith, She believed that the God of Israel, was the only true God; and that he had given them the land of Canaan: answerably she desired to live among them, and to be of the Communion of Saints: and thereupon she was preserved. They believed no such thing, 〈◊〉 thereupon were destroyed.

The latter, of disobedience, may have reference both to their former lewd con •… ; (which was a disobedience against God's holy Law written in their 〈◊〉 ) and also to their stiff standing out all the seven days, that the City was compassed about: wherein they did not yield any whit at all, nor hold out any white flag of agreement.

This giveth proof, that infidelity and obstinacy cause destruction.

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

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

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

    The temporal destructions, which they bring, are enough to manifest them to be very fearful: but much more eternal. Rev. 21. 8.

  • 2. Learn hereby to take heed of standing out against God. It is hard to kick against pricks, Act. 9. 5.

§. 186▪ Of the lawfulness of Spies.

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

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

They whom she received are here styled, Spies.

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

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

This hath reference to those two men whom Joshua sent forth to spy out the land secretly. Another Apostle calleth them, Messengers, Jam. 2. 25. They are called Messengers, by reason of their warrant: they went not of themselves, but upon his ordering who had the chief command over them. They are called Spies: by reason of the end why they were sent: even privily to spy out the land.

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

1. Answ.

• To use warrantable means for the accomplishment of God's promises, Dan. 9. 2, 3▪
• 2. To strengthen the Faith of the people by understanding the fear of their enemies: whereof those Spies gave them notice, Josh. 2. 24. Thus dealt God with Gideon, Judge. 7. 9, 10, 11.

Here we have two things to be observed,

• 1. Joshua's prudence and providence, in ordering matters so, as his Soldiers might be the better encouraged to go on.
• 2. The negligence of the enemy, who notwithstanding the fame of the Israelites coming over Jordan, with a purpose to possess Canaan, are so careless of their City, as Spies had advantage to come in, and view their City. Indeed afterwards they did straitly shut up their City, Josh. 6. 1. But that was too late, the Spies then had done their work: thus God to accomplish his work, can give wisdom to some, and stupefy others.

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

Object. A very evil event followed upon the return of the Spies, that were first sent to search Canaan, Numb. 13. 32. &c. and 14. 1. &c.

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

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

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

By this means men have preserved themselves, as David, 1 Sam. 26. 3, 4. And enemies have been destroyed, as Judge. 18. 9, 10, 27.

Object. This seems to be a treacherous circumventing of men.

Answ. There is no treachery therein, because it is not against trust, and truth. Where the war is just, enemies may be surprised, or vanquished by fraud, or force, openly or secretly. It stands both with Prudence and Valour to entrap, or beat down an enemy any way.

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

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

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

COncerning Rahab's receiving the forenamed Spies, the history expresseth these particular circumstances.

• 1. She gave them entertainment in her house.
• 2. Enquirie being made after them, she hid them.
• 3. By her cunning speech she kept them, who were sent to search for them, to seek any further in her house for them.
• 4. She used means for their f •… ir escape.
• 5. She gave them advice, after they were to be gone from her, how to remain in safety.

Quest. Was it lawful thus to receive Spies against her own Country?

Answ.

• 1. These were the people of God whom she received.
• 2. Her Countrymen were by God himself devoted to destruction.
• 3. Their land was by the supreme Lord given to the Israelites.
• 4. She knew that the death of the Spies might more exasperate the Israelites: and that their life could not prejudice her Countrymen.
• 5. She did it in no treachery, or hatred, nor for any •… ilthy lucre, or any other by-respect.
• 6. That which she did was by special instinct, and by an extraordinary spirit.

On the forementioned grounds she is said to receive them with peace: that is, as special friends, kindly, safely, securely, not as enemies, treacherously: not 〈◊〉 any ill against them, but sending them away in peace.

This pattern showeth, that men in danger are to be preserved from such as seek their lives. Hereof see more, v. 23. §. 125.

§. 188. Of dismissing in peace such as confide in us.

THE addition of this last phrase, with peace, added to Rahab's act in receiving the Spies, giveth a clear proof, that they who are taken into protection, must, as far as may be, be dismissed in safety. Memorable in this respect is the example of Lot, in entertaining the two that he took into his house. Gen. 19. 7, &c. The like is noted of the old man of Gibeah, Judge. 19. 22, &c. And of the woe •… in Bahurim, 2 Sam. 17. 18, 19, &c. And of Jonathan, 1 Sam. 20. 42. And 〈◊〉 Ob •… diah, 1 King. 18. 13. And of Iehoshabeath, 2 Chro. 22. 11. We have for 〈◊〉 the pattern of God himself, Ier. 36. 26. And his express charge for hiding the 〈◊〉 , and not bewraying him that wandreth, Isa. 16. 3.

• 1. Truth and sidelity requireth as much.
• 2. This is the main end of undertaking protection, to dismiss them in safety. Do nothing to these men, saith Lot, for therefore came they under the shadow of my roof. Gen. 19. 8.

Great therefore is their treachery who bewray such as put themselves under their protection. This was the sin of the Ziphites (1 Sam. 23. 19.) which occa •… David to pen the 54. Psalm against them. This was it, that as a perpe •… infamy occasioned this style, Judas the Traitor, Luk. 6. 16.

§. 189. Of Equivocation.

ABout Rahab's receiving and dismissing the Spies in peace, It is noted in the history, that she answered the Officers, whom the King sent to apprehend the Spies, with these words, I wist not whence they were, and whether the men 〈◊〉 , I wot not, Josh. 2. 4, 5.

Hence a question is raised, whither these words may be justified or no?

Answ. Surely no; for she did well know that they came from the Camp of 〈◊〉 , and she herself directed them in the way, whether they went. So as her answer was against a known truth.

Object. Her example is here produced, even in receiving and dismissing the Spies, as an effect of Faith.

Answ. In the general, that was an act of Faith, and so approved, but not in the particular circumstances thereof. Rahab's answer is somewhat like, to the direction which Rebekah gave to her son Jacob: In the general, Rebekah's direction and intent was a fruit of great faith, for it had respect unto the promise of of God made unto Jacob, in these words, the elder shall serve the younger, Gen. 25. 23. But in sundry circumstances, it can no way be approved, Gen. 27. 6, 7, &c. It pleaseth the Lord in tender compassion to pass by many infirmities of his Children, when he observeth an upright heart, and an aim to accomplish his promises. Thus did God here accept of Rahab's faith, manifested by many fruits, §. 182. And graciously pass over her infirmities.

There are some that do excuse Rahab, even in the circumstance before noted; and that two ways.

• 1. By freeing it from all untruth, thus; Rahab's house being a common Inn, and diverse passengers lodging therein, some might then come into her house, and of them she might say, I wist not whence they where: for Inn-keepers do not know, whence all the guess that come to their house, are: she might also say of them, whether the men went, I wot not. Thus by her speaking of other persons, she might speak the truth.

  Answ.

  • 1. There is no expression in the history of any such matter.
  • 2. There is little probability thereof.
  • 3. That had been no direct answer to the question propounded about the Spies; and in that respect an untruth.
• 2. By making up that which Rahab uttered with a mental reservation, thus, I wist not whence they were, to make them known to you, and whither the men went, I wot not, to betray them to you.

This Jesuits call Equivocation.

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

Equivocation taken in the most ancient and accustomed sense, is, an ambiguous signification of a word, or a doubtful disposition of a sentence. To equivocate is in general, to use a word, or sentence so ambiguously, as it may be taken diversely, in this sense, or that sense. Thus saith Christ, Lazarus sleepeth, John 11. 11. Christ meaneth the sleep of death: the disciples take it of the natural sleep of the body. Equivocation in a sentence, is, when a sentence is so composed, a •… it may be diversely taken. Thus it is said, That Ahaziah was forty and two year •… s old, when he began to reign, 2 Chro. 22. 2. This may be taken either of Ahaziahs own person, or otherwise of the stock whence he came by the mothers side, which had continued till that time forty and two years.

This kind of Equivocation is a Rhetorical figure, and intendeth the same that an homonumie doth.

This figure is frequently used in Scripture; It is nothing but an ambiguity in speech; such an one Christ useth in these words, If I will that he tarry till I c •… me, what is that to thee, John 21. 22, 23.

These are not unlawful; for,

• 1. There is no untruth in them.
• 2. There are Rules to find out the true and full sense of them.
• 3. They are of good use to exercise a man's understanding, to sharpen his wit, to make him search after the meaning of what he reads and hears: yea, and to discover men's dullness, as Mark. 8. 17, &c.

To this head may be referred all manner of tropes; as

Metonymies, when a place is put for the Inhabitants. Lam. 1. 1, 2.

Ironies, when the contrary is then expressed, 1 King. 18. 27. and 22. 15.

Metaphors, to which may be referred all sorts of Parables.

Synecdochies, as when the general is put for some particulars. Christ healed all sicknesses, and all diseases, which is, all kind of sicknesses, Matth. 24. 23.

So Figures, as Prosopopies, when persons are brought in speaking, which do not so speak; as in the story of Dives and Lazarus. Luk. 16. 24, &c.

Aposiopesies, when a sentence is broken off, and a part thereof left to be understood; which was usual in forms of oaths.

Psal. 95. 11. I sware in my wrath, if they enter into my rest; this was God's oath. A like is noted of man's oath; See chap. 3. v. 11. §. 115.

The like may be said of concealing a part of truth; which the Prophet did, Ier. 38. 27. And of riddles, Judge. 14. 14. and of Hyperbolies. See v. 12. §. 60.

Jesuits besides these and others like unto them, have invented and broached another kind of equivocation, which they themselves do term, a mental equivocation; that is, when a false speech is uttered, yet so as something is reserved in the mind, which if it were offered, would make the speech true. An instance hereof is thus given; One is asked concerning another, whom he hath oft seen, oft talked with, and with whom he hath been very familiar, whether he ever 〈◊〉 him or no; he answereth, that he never saw him. This is a clear untruth: but to make that answer true, this clause, in heaven 〈◊〉 is reserved in his mind: which, expressed, would make the answer full and true, thus, I never saw him in heaven. We cannot find throughout the whole Scripture one proof for such a mental equivocation.

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

• 1. The mental reservation must be such, as it may make the sentence true, if it were uttered. Yet by the way, that great Jesuit and Priest called by them Fa •… Parsons, giveth an instance, that though it were uttered, yet cannot make a 〈◊〉 sense. It is this; A man being desired to lend his friend an horse, answe •… eth, that he hath never a one: meaning, an ox. Put this reservation to the sen •… ence uttered, and then mark what truth, yea what congruity there is therein.
• 2. Equivocation must be before an incompetent Judge: which is (as they ex •… ound it) any Magistrate that is not of the Catholic, whereby they mean the Romish Religion. By the way, let me here again note, that some of their Priests have affirmed, that Jesuits have used mental equivocation before the 〈◊〉 himself, and before Cardinals.
• 3. Equivocation must be in weighty causes, namely, to conceal a Priest or o •… Papist, to keep him from taking, or to save the credit of such as have entered into their holy Orders, or any way to succor the Romish Faith. Yet some of them permit it in a money matter, as if one should came to borrow an hundred pound, who is not like to repay it, he may be put off with an equivoca •… ion.

They go so far in this point of equivocation, as if they be demanded whether they do equivocate or no, they may answer by another equivocation, that they do not. If they be demanded the third time, whether they do not then equivocate, they may answer the third time negatively by a third equivocation, and thus proceed without stint.

Yea further they avouch, that a man may not only of simply equivocate, but 〈◊〉 confirm his equivocation by oath.

As for our parts, though we grant, that ambiguity of speech, which is a verbal equivocation, may be used, as hath been before proved, yet there are restraints and limitations to be added thereto, such as these,

• 1. That the ambiguity be such as may by due observation of some circumstance 〈◊〉 other be discerned, as where Christ said, Take ye unto you of the leaven of the P •… arisees and Sadducees. (Matth. 16. 6.) Though at first the Disciples mistook •… im, yet Christ putting them in mind of his miracles in feeding five thousand •… ith five loaves, they presently perceived that he meant the leaven of doctrine. All the ambiguous speeches in Scripture are such, as by diligent observation of the words and circumstances about them, may be found out.
• 2. That the ambiguity of speech be not against the intent and conceit of him who propounds the question: especially if it be propounded by a Magistrate, or by one that is in authority to require an answer; yea also if it be propounded by any to whom I think it meet to give an answer. Thus the Baptist, though he answered by ambiguity of speech, when he denied that he was that Prophet ( John 1. 21.) Yet he answered according to the true intent of them who propounded the question.
• 3. That it be without any purpose of any wrong: for a malicious end turns that action, which might otherwise be good, into sin.

Upon these cautions it may be lawful to use ambiguity of speech, whether it be by tropes or figures.

Our Adversaries positions are clean contrary to these limitations. For they say,

• 1. That such ambiguity may be used as is impossible to be found out by any, but by him that utters it. For instance, if a Priest be asked, whether he be a Priest or no, he may answer negatively, with this reservation, of Diana, or of the Devils: he is no such Priest; who can unfold this?
• 2. That such ambiguity be used before an incompetent Magistrate. By this rule no Magistrate of another profession shall be competent. Papists hold Protestant Magistrates to be incompetent. What if Protestants hold the like of Popish Magistrates? What if Infidels hold the like of Christian Magistrates? and Christians of Infidels? Nay liberty is hereby given to except against the competency of Magistrates that are of the same Religion: and to say, they came in by bribery: or they have not sufficient parts for their place: or they are partial and in just, and therefore not competent.
• 3. That if a man's main intent and principal end be not to deceive, it skilleth not, though both he that propounds the question, and the hearers also, be deceived. Thus they profess to deceive wittingly, though not principally.

That their mental equivocation, even as they themselves have set it down, is unlawful and sinful, may be proved by these Arguments.

• 1. It is a new devise, nor warranted by sacred Scriptures, nor by ancient Heathen Authors. The great Philosopher that hath written much of sundry kinds of ambiguity, never dreamt of this.
• 2. It justifieth an apparent lie, which is expressly forbidden, Ephes. 4. 25.
• 3. It being confirmed by an oath, will prove to be plain perjury.
• 4. Many gross absurdities do follow thereupon; such as these,
  • 1. Thus all manner of lies may be made truth.
  • 2. Thus no man can know whom to believe.
  • 3. Thus all honest and faithful commerce, contracts, and other like dealing would be destroyed. For all depend upon the truth of men's words. If words be contrary to thei •… mind, what shall men rest upon?
  • 4. Thus there could be no end of controversies: at least of such controversies as cannot be confirmed by witness: for the only means to end such controversies is an oath. Heb. 6. 16. But equivocation causeth a Judge to be in doubt, whether that which is sworn be true or no.
  • 5. Christian apology, or open confession of the truth of Religion is hereby taken away. For men are hereby taught by word to deny their Religion, so they have a mental reservation to salve up the matter.
  • 6. Christians hereby make their profession odious to Turks, Jews, other Infidels and Pagans, who never imagined any such mental reservation, but would take us at our words.

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

1. Unreasonable creatures are cunning in deceiving their Hunters, as Foxes, Hares, Badgers, and sundry other; would God then leave man without such cunning evasions, as may deceive their persecutors?

1. Answ.

• It can carry but an unreasonable form of an Argument, that is so taken from unreasonable creatures.
• 2. Unreasonable creatures have no rule prescribed them to go by, as reasonable men have.
• 3. Unreasonable creatures are not called to suffer, as reasonable men are.
• 4. Hunters know, and can find out the means which unreasonable creatures use; but no persecutors can find out the depth of equivocation.
• 5. There are many other means which God hath afforded his servants to escape by, besides mental equivocation.
• 6. God oft calls his servants by suffering to bear witness to his Truth: should men in such a case equivocate?

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

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

For,

• 1. Actions, whereof stratagems consist, do expressly affirm nothing, nor deny anything, as words do.
• 2. In a stratagem, there is only a seeming to do this or that, when a contrary is intended: but no express asseveration to do it.
• 3. Stratagems are used by open enemies, who profess to use all the slights they can to overcome. The fault therefore is in the adverse party, if he be deceived, in that he was no more wary and circumspect. But in the case of equivocation, a man professeth no deceit, but naked Truth.
• 4. If stratagems be against promise, or performed by lying, they are unlawful; and this the Heathens themselves have judged.

3. Arg. They press the many Rhetorical figures in Scripture.

Ans. There are Rules to find out the full sense of those figures. But for finding out the full sense of mental equivocation, no rule can be given.

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

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

Ans. That is an instance of their infirmity, and no pattern for imitation. The like may be said of Rahab's answering the Kings Officers, whereof before.

2. Elishas answer to the men of Syria that came to apprehend him, 2 King. 6. 19.

Ans.

• 1. This was a stratagem against a professed enemy.
• 2. He was not demanded any question; and so not bound to answer this or that.

3. Isaiah's message to Hezekiah, Thou shalt dy and not live, Isa. 38. 1.

Ans. There is nothing but plain and open truth herein, for Isaiah spake as he was commanded, and as he himself thought; for Hezekiah's sickness was indeed deadly, according to the nature of it. And if God had not extraordinarily wrought upon him, he had died. That Isaiah knew no other, but that Hezekiah should dy of that disease, is evident, in that the Word of God came again to him, when he carried the news of the Kings recovery, v. 4.

4. Jeremiah's answer to the Princes, Ier. 38. 27.

Ans. His answer is plain, no show of untruth therein: only there was some truth concealed, which makes nothing for equivocation; because he was not demanded whether the King spake to him of yielding to the Chaldeans, or any other thing, beside what he answered.

5. John's answer to the Jews, John 1. 21.

Ans. John answered the truth, and that according to the meaning of the Jews, as this particle of emphasis, that Prophet, implieth: for John neither was a Prophet, as others, to foretell things to come: nor was he that Prophet which Moses spake of: nor was he Elijah, as they meant, in body or soul: but only in spirit and power. That he spake according to their intent, and that plainly, is evident, in that when they asked who he was, he directly answered the truth, saying, I am the voice of one crying in the Wildernes, John 1. 23.

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

Ans.

• 1. Here is no question propounded to our Savior; so as it maketh nothing to the point in hand.
• 2. Christ declareth the truth plainly; for as he was man, he knew not that day and hour. Many other speeches of Christ are alleged, whereof not one maketh for mental reservation: for the ambiguity of them is either in divers acceptions of the word, or in circumstances, which with 〈◊〉 and due observation may be found out.

§. 190. Of preferring the Church before ones Country.

ALL the effects that are noted of Rahab's faith did give a plain demonstration, that she preferred God's Church before her own Country. This is a case that admitts some limitations. It will not therefore be impertinent to show, wherein ones Country is to be preferred, and wherein the Church.

Ones own Country is to be preferred in these cases.

• 1. In Civil affairs. As if a professor of the true Religion be a subject in an Idolatrous Country, that joineth near to that other Country, whereof he is a subject: and both requires his aid against their enemies, or for any other secular affairs, he is bound to prefer his own Country before the other.
• 2. In differences betwixt his own Country and another of the true Religion, about their Rites of Titles in secular matters, and privileges, he is to prefer his own Country. As if there be war betwixt those two Nations, about such secular Rites, he may bear Arms under his Sovereign, though an Idolater, against the other, though of the true Religion.
• 3. In secret differences betwixt his Country, and the other of the true Religion, where the cause is not openly known, by the common subjects: a subject is bound to the command of those whose subject he is.

The Church may be preferred in such cases as follow,

• 1. When there is special warrant, either by inward divine instinct (which Rahab had) or by express command. About this point of instinct, men must take heed of conceited phantasies, and diabolical suggestions.
• 2. When ones Country is by God devoted to destruction. In this case the Inhabitants of Babylon are commanded to come out of her, Rev. 18. 4.
• 3. When some members of ones Country are to be punished for intolerable impiety: and the Church is stirred up by God, to be an instrument therein. Because the Benjamites took part with the City of Gibeah, who were of their own Tribe in this case, they sinned, and were destroyed, Judge. 20. 12, &c.
• 4. When ones Country seeks the ruin of the Church merely for Religion sake; he that is of that true Religion may take part with the Church.
• 5. When there is such deadly fewd betwixt ones Country and the Church, as they cannot both stand together, a true Believer may take part with the true Church.

In such cases a man may say to those of his Country, as Levi did to his Father, Mother, Brethren, and Sisters, I have not seen them, nor will I acknowledge them; Deut. 33. 9. A man herein prefers true Religion before natural affection, spiritual amity before Civil society: yea God before man.

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

The Apostle S. James from these effects of Rahab's Faith inferreth, that she was justified by works (James 2. 25.) meaning, that that faith wherewith she was justified, was not a bare naked faith without works, but a faith that manifested itself by works: and in that respect her works did declare her to be justified: So as a man's inward faith in God, and love of him, must be manifested by works. See more hereof, In the Saints Sacrifice, on Psal. 116. 9. §. 59.

§. 191. Of the Resolution of, and Observations from Hebr. 11. 31.

THE sum of this verse is in two words, Faiths proof. Hereof are two parts.

• 1. The point proved.
• 2. The kind of proof.

In the former, we have

• 1. The particular grace, Faith.
• 2. The person whose faith it was.

The person is described,

• 1. By her name, Rahab,
• 2. By her condition, an harlot.

The latter which is the kind of proof, admits, two considerations.

• 1. An event that fell out. This is
  • 1. Propounded, in this phrase, she perished not.
  • 2. Amplified by the contrary event, which befell others.

  In the amplification is set down

  • 1. The kind of Judgment implied, in this phrase, with them.
  • 2. The cause thereof, in this phrase, that believed not.
• 2. An effect. In setting down whereof three branches are expressed.
  • 1. The particular act; she received.
  • 2. The object, or persons whom she received, the Spies.
  • 3. The manner how, with peace.

Doctrines.
• I. The seed of Faith is accounted for Faith. Such was the Faith here mentioned. See §. 181.
• II. God takes notice of penitents by name. Witness Rahab. See §. 182.
• III. Some Gentiles under the Law were called. Such a one was Rahab. See §. 182.
• IV. Women may prove Worthies. Rahab was a woman, and here reckoned amongst Worthies. See §. 182.
• V. Notorious sinners may obtain much mercy. An harlot here so did. See §. 183.
• VI. God hath penitents in high account. Rahab was a true penitent. See §. 183.
• VII. Faith keeps from common destruction. See §. 184.
• VIII. Others may reap benefit from the faith of some. By Rahab's Faith, all that were in her house were preserved. See §. 184.
• IX. God can put difference betwixt different persons. Rahab perished not with others in the City. See §. 184.
• X. Infidelity is the cause of destruction. They perished who believed not. See §. 185.
• XI. Spies are lawful. This is here implied by the mention of Spies in this place. See §. 186.
• XII. Men in danger are to be preserved from such as seek their lives. Thus did Rahab preserve these Spies. See §. 187.
• XIII. They who are taken under protection, must be dismissed in peace. So were these Spies. See §. 188.
• XIV. Mental equivocation is sinful. See §. 189.
• XV. There are cases wherein the Church is to be preferred before ones own Country; Rahab's case was such an one. See §. 190.
• XVI. Faith is justified by works. So did Rahab here justify her Faith. See §. 18.

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

THE Apostle having long insisted on a distinct narration of the fruits of the faith of sundry Worthies, he here contracts his Catalogue, that his Epistle might not swell too much.

The Sacred Scripture setteth out the examples of many other Worthies, which the Apostle supposed to be very pertinent to his purpose. Therefore he doth not abruptly break off his induction of particulars: but elegantly contracts it: and that,

• 1. By a bare expression of their names, v. 32.
• 2. By a concise declaration of the common effects of their faith, in the verses following.

He passeth from his distinct description of particulars to a brief enumeration of others, by a transition in these words, What shall I more say? the time would fail, &c.

This transition consists of a Rhetorical communication; wherein a question is propounded, and an answer made by himself, which maketh it to be a Rhetorical figure.

This question, What shall I more say? implieth, that he had much more to say. In the Greek it runs thus word for word and what do I yet say? which implieth a purpose to break off his former distinct expression of the fruits of the faith of particular persons: though he had much more to say. For in the former Catalogue he culled out some only of those who are recorded in the five Books of Moses and in Joshua, till the Church was brought into the promised land▪ He passed over Enoch, Shem or Melchizedek, Rebekah, Aaron, Caleb, and sundry others: Whereby he hinteth, that God had more Worthies than are requisite to be made known.

• 1. There were more recorded in the Old Testament, yea and in the books of Moses and Joshua, then are here recited.
• 2. There were without question many more in the several ages of the world than are 〈◊〉 in the foresaid books, or in any other part of the Bible. It is said of Enoch, that then began men to call upon the Name of the Lord. Gen. 4. 26. Yet none of th •… men that did so, are by name registered. It is said of all those pious long-lived atriarks that lived befored and after the Flood, that they begat Sonns and Daughters, (Gen. 5. 4, &c. and 11. 11, &c.) No doubt but that many of those Sonns and Daughters gave good proof of their true faith. Yet are they not by name registered. It is of person, as of things. Many commendable things were done, which are not set down. Heb. 5. 11. John 20. 31. and 21. 25. So many persons that did worthily are not in public records.

• 1. In regard of those Saints themselves, It was enough that God took special notice of them, registered their name in his book of life, gave them evidences of his favor while they lived, received their souls to glory when they died, and gave them assurance of the resurrection of their bodies.
• 2. In regard of others that from time to time lived after them, it is sufficient that God hath afforded them so many patterns and examples registered in his book, as he hath done. By them, direction and encouragement sufficient, and given to run the race, as they did. They who are not moved by them, would not be moved with millions more, if they were registered.

• 1. Considering that many Worthies have had their names buried with their bodies, let not us be over solicitous about memorials after our death: but leave it to the divine providence, and to the wisdom of our survivors. There may be a good use of Chronicles, and of Memorialls of some men's names and acts: yet there 〈◊〉 be too great excess therein: Some things that in their compass are very useful, may beyond their compass be unuseful if not hurtful. Should there be •… emorialls of all good men's names, I suppose the world would not contain them, especially if thereto were added their Meditations, Sermons, Conferences, Works and Labors.
• 2. This may stay those, who in their time and generation do the will of God, faithfully employing their talent, and doing much good by their words and works, and yet nothing thereof remembered after death. It is enough that in their generation they have been enabled to do good, and that the present age in which they li •… ed had the benefit thereof. They may so much the more rest herein, in that the 〈◊〉 living God knows it, remembers it and will abundantly recompense it. Their works will follow them, Rev. 14. 13.

The answer which the Apostle himself gives to his own question, thus, for the 〈◊〉 will fail me, being a reason of his forbearing to go on in setting down more particular examples, as he had done before, giveth us to understand, that there 〈◊〉 very many more whom he might have produced. The multitude of Believers is very great: very many are registered in sacred Scripture, which the Apostle sti •… a cloud of witnesses, Hebr. 12. 1. But questionless, there were many more age after age, whose names are concealed. When Elijah thought that he had been le •… t alone, God knew seven thousand more, and that in Israel (1 King 19. 18.) besides those that were in Judah. If there were before Christ was exhibited multitudes of believers, what are there since? considering these promises, I will pour out 〈◊〉 Spirit upon all flesh. Joel 2. 28. And many shall come from the East and West, 〈◊〉 sit down with Abraham, &c. Matth. 8. 11. See Chap. 2. ver. 10. 〈◊〉 . 91.

This reason, as it hath reference to the altering of the style in contracting such points as he more enlarged himself upon in the former examples, showeth, that •… ediousnes must wisely be avoided. Having many things to write unto you, (faith •… n Apostle to an Elect Lady) I would not write with paper and ink, 2 Joh. v. 12. The like he saith to Gaius, 3 John v. 13.

Tediousnes dulls the mind, wearies the spirit, hinders devotion, draws away affection, yea and many times deprives people of that comfort which otherwise they might receive from God's Ordinances. Some who have some while given good attention, and that with cheerful affection, by overmuch tediousness have been so d •… lled in their devotion, as their former comfort hath been taken away.

It is therefore a point of prudence somewhat carefully to observe ordinary times 〈◊〉 for sacred duties.

There are times wherein men may enlarge themselves, both in praying and preaching, namely, when days are set apart for those duties: for then people come prepared to hold out the day.

As for private duties performed by one alone, as any finds the vigor of his spirit to be in him, he may enlarge himself. But we must not measure others spirits by our own. Christ when he was alone spent nights in prayer, Luk. 6. 12. But we do not read that he did so with his Disciples.

§. 192. Of the Apostles setting the more excellent before others.

UPon the foresaid transition the Apostle continues his Catalogue of Worthies, but much contracted.

In this verse he sets them down two ways,

• 1. By their particular name.
• 2. By the function of some of them, in this word, Prophets.

There are six set down by name, whereof four were Judges; One a King; One a Judge and a Prophet both, which is Samuel.

The four Judges are, as the Apostle hath set them down, Gideon, Barak, Samson, and Jephthah.

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

Out of these only five are called. The rest were either not worthy to be named, (as Abimelech, who usurped that dignity by fraud and blood) or had no memorable matter recorded of them in their histories, (as Tola, Jair, Ibzan, 〈◊〉 , and Abdon. ) The others, as Othniel, Ehud, Shamgar, and Eli ) did no greater matters than those which were done by those who are named: Therefore there was no great need to mention them; especially in this place, where the Apostle labors to contract his discourse.

In the particulars which are set down, the precise order of the history is not observed. For Gideon, who is in the first place, was after Barak: and Samson, the third was after Jephthah: and David the fifth was after Samuel.

Hereupon some say, that the Apostle had an eye only on his matter, to set down some choice Worthies, as they came to his head; but had no respect to method or order. But I suppose that he rather aimed at some special thing in altering the order of these; and that might be, to prefer the more excellent. For there is a double method.

One of time, which he observed in the former part of his Catalogue.

The other of worth; for Gideon had a more excellent spirit than Barak: and Sampson, than Jephthah.

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

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

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

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

§. 194. Of men's fitness to their function.

ALL the six Worthies that are here mentioned agree in one general, that they were endued with an extraordinary spirit.

Of their distinct and different gifts we shall speak when we come severally to •… ouch them.

They all jointly, and everyone in particular give proof, that God enables men to that whereunto he calls them.

The four first were extraordinarily called of God to be Judges, or Generals over his people. Three were Judges, Gideon, Samson, and Jephthah. Barak was a General, under Deborah, for she judged Israel. Judge. 4. 4, 6.

Gideon was called by an Angel, Judge. 6. 14. Barak by Deborah, a Prophetess, Judge. 4. 6. Samson by an Angel at his first conception, Judge. 13. 5. Jephthah by the choice of the people testified before the Lord, Judge. 11. 11. As for David, he was expressly anointed by God's commandment, 1 Sam. 16. 12.

And Samuel was called of God, 1 Sam. 3. 20, 21. In like manner Oth •… iel, Ehud, Shamgar, Deborah, and other Judges, and the Prophets, were extraordinarily gifted, because they were called to extraordinary functions.

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

The extraordinary gifts wherewith such as were called of God were endued, are apparent evidences of God's prudence and providence.

Thus God gifted them, that his work might be the better effected by them.

• 1. This extraordinary work of God affords an ordinary rule to such as enter upon any work of God, to have good assurance that they are in some competent measure enabled thereto.
• 2. It directeth those that are in place to set any apart unto God's work, to make good proof of them, whether they be enabled thereunto, or no.

§. 195. Of Gideon's names.

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

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

He had two names,

One was Gideon, which is derived from an Hebrew word that signifieth to cut down: so as Gideon importeth a Destroyer.

How fitly this named agreed to him, it is evident by that great destruction that he brought upon the enemies of God's Church.

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

The reason of this name was given him from his act in throwing down the Al •… ar of Baal; and it was by way of derision, that no man might touch him for that act, Judge. 6. 31, 32.

Both of those names were fit names, whereby a memorial of his zeal and success against false God's, and enemies of God's Church was preserved.

This giveth proof of their prudence who give significant and pertinent names to persons.

§. 196. Of Gideon's Infirmities.

II. THough Gideon were in many respects a worthy Man, yet he had manifold infirmities, such as these,

• 1. Doubting of God's presence in his Church, by reason of the afflictions thereof, Judge. 6. 13.
• 2. Opposing his meaneness against God's express charge, Judge. 6. 15.
• 3. Requiring a sign, after God's will was expressly manifested, Judge. 6. 16, 17.
• 4. Fearing death, because he had seen the face of an Angel. Judge. 6. 22, 23.
• 5. Fearing to do in the day that which he was commanded by God to do. Judge. 6. 21.
• 6. Not contenting himself with one sign: but asking sign upon sign. Judge. 6. 17, 37, 39. and 7. 10.
• 7. Setting up a dangerous monument, which was an Ephod, Judge. 8. 27. An Ephod was an holy Vestment, and it being so costly an one, as he made it, it could not be but very dangerous. People are prone to Idolatry and superstition.
• 8. Polygamie, Judge. 8. 30.
• 9. Taking a Concubine to many wives, Judge. 8. 31.
• 10. His dotage on his Concubine, manifested by the name given to the Child, which he had by her, Judge. 8. 31. The name was Abimelech, which signifieth Father of a King, or a Chief King. It was a common name of the Kings of the Philistines. It was in itself too high a name, and it might add somewhat to his sons ambition after the Kingdom.

These infirmities in such a man give instance, that true justifying Faith, yea that a strong and great faith, may stand with many and great infirmities.

§. 197. Of Gideon's excellencies.

THE excellencies noted of Gideon in his History are these,

• 1. His Providence in time of extremity. When enemies in great troops invaded the Land, and spoiled what they could come by, he got corn, and threshed it in a secret place, to keep it from the enemy: that so he might thereby sustain himself, and his Fathers house, Judge. 6. 11. This point of providence is commended in Joseph, Gen. 41. 48. and pressed by the wise man, Prov. 6. 8.
• 2. His Valour, Judge. 6. 12. This by the Heathen is reckoned amongst their Cardinal Virtues. Such as were set apart to a weighty employment are commanded to be Valourous, Deut. 31. 7. Josh. 1. 6, 9. It is of excellent use for the managing of weighty works.
• 3. His acknowledgment of God to be the disposer of all, Judge. 6. 13. for though he do somewhat too diffidently expostulate about Israel's present case, yet there is an apparent acknowledgment of God to be their former preserver, and deliverer: yea, and to be he who brought them into trouble. Perswasion hereof is an especial means to keep in our souls a true fear of God.
• 4. His humble lowly mind, Judge. 6. 15. Though it were a weakness in him to oppose his mean estate against God's express word. Yet his acknowledgment of his meaneness argued an humble mind: which is in itself a principal grace, and addeth a grace to all other graces.
• 5. His desire to have his faith strengthened in God's promise, Judge. 6. 17. It was a weakness to need strengthening: but his care to have that which was weak made strong, was commendable.
• 6. His gratitude to him that brought him the glad tidings of his delivering Israel. Judge. 6. 18. He took him to be a man of God, and answerably desired to give him such entertainment, as he thought fit for him. This gratitude is very acceptable, both to God and man.
• 7. His liberal hospitality, Judge. 6. 19. Bounty and liberality much magnify a courtesy.
• 8. His fear and trembling at God's presence. Judge. 6. 22. Indeed there was too much excess therein. Yet take away the excess, and the affection is commendable. We ought to fear and tremble at God's presence, as Ge •… es. 28. 17. It will work in us a reverend respect towards God.
• 9. His piety towards God, manifested both by building an Altar to God (which was in those days a solemn Rite of worshipping God thereby) and also by the name he gave to the Altar, which signifieth, the Lord giving peace. Thus he caused a memorial of God's kindness to be continued to posterity. Judge. 6. 24.
• 10. His Obedience to God's charge, and that both in the general substance, and particular circumstances thereof, Judge. 6. 27, 28. This is a real demonstration of that high esteem which we have of God, and of that good respect we bear to him. This is further manifested by his reducing his Army to the number of three hundred.
• 11. His Prudence in making preparation for that work whereunto God had called him, Judge. 6. 34, 35. This care of preparing means may well stand with true faith: yea it is a fruit thereof.
• 12. His care to encourage others to that whereof himself was confident, Judge. 7. 15. This argueth true Christian love, whereof we have a worthy pattern, Act. 26. 29.
• 13. His care to raise up the hearts of his Soldiers to God, Judge. 7. 18. Though he would have them acknowledge himself (whom God had deputed) for their General; yet would he have them rest on God, as the first Mover, and chief Author of that which they went about. Thus he makes God the principal: himself only the instrument: and so gives unto God God that which is God's, and reserve to Caesar that which was Caesars, as Matth. 22. 21.
• 14. His Meek spirit, and soft answer, whereby he pacified the furious rage of the Ephraimites. Judge. 8. 1, 2, 3. A blessed effect followed thereupon: contrary to that which is noted of Jephthah, Judge. 12. 1, &c. Hereby is verified that of the wiseman, Prov. 15. 1.
• 15. His Constancy, in pursuing a Victory well begun, Judge. 8. 4, 11, 12. Many failing herein, loose the glory and benefit of their former good success; which the Prophet implieth, 2 King. 13. 19.
• 16. His care to refresh his Soldiers, weary with pursuing their enemies, Judge. 8. 5, 8. Jonathan doth set out the benefit hereof, 1 Sam. 14. 27.
• 17. His just revenge on the inhuman, and scornful men of Succoth, and Penuel, Judge. 8. 15, &c. However he might seem therein cruel, yet it was both just and expedient.
• 18. His Modesty, in refusing that honor which the people would have conferred upon him: Judge. 8. 23. How few are of that mind?
• 19. His care to preserve peace, after he had got full conquest upon his enemies; for it is noted, that after that conquest, the Country was in quietness all his days▪ Judge. 18. 28. This is the most proper end of war.
• 20. His Contentednes with his own private means, Judge. 8. 29. In which respect, he is said to dwell in his own house.

The principal observation concerning Gideon's Faith, is, that it made him 〈◊〉 three hundred unarmed men, upon God's command, set upon an Army of many thousands, Judge. 7. 7. So as Faith resteth on God with small means, as 〈◊〉 as with great, 1 Sam. 14. 6. 2 Chro. 14. 11.

§. 198. Of Baraks Name, Infirmities, and Virtues.

THE second particular is Barak, which according to the notation of the Hebrew word, signifies lightning. Ezek. 1. 13. He was a terrible lighti •… g to Sisera, and his Hoast.

He was chosen General against the Army of Jabin King of Canaan, who had oppressed Israel twenty years. Judge. 4. 2, 3.

One infirmity is noted of him, which was this, that being called of God, he 〈◊〉 to go, except Deborah would go with him. Judge. 4. 8. This shown both 〈◊〉 in God's power, and truth, and also disobedience to God's charge. But 〈◊〉 seemeth that these came rather from the weakness of his flesh, then from the ob •… of his disposition. For he quickly recovered himself.

His Virtues were these,

• 1. Prudence, in preparing an Army out of those among whom he dwelt, and whom he might best command, and in whom he might best confide.
• 2. Obedience, in ordering matters according to the charge given unto him. Judge. 4. 6, 10.
• 3. Courage, in setting upon an huge Hoast well prepared, with so few as he 〈◊〉 . Judge. 4. 3. 14.
• 4. Constancy, in pursuing the Victory. Judge. 4. 16.
• 5. Piety, in returning the praise to God. Judge. 5. 1.

In Baraks example we have a proof, that such as are weak in faith, may be •… strong.

§. 199. Of Samsons Name, and Sin.

THE third particular is of Samson.

Some will have his Name derived from a noun, which signifieth the Sun. The last letter save one of the name is relative, as intimating his Sun, in reference to God. The last letter of all is the note of a noun. Thus it implieth two things.

• 1. That he was appointed of God.
• 2. That he was set amongst the people as the Sun among the Stars, more excellent than any of them: and that by reason of the power of God's Spirit on him.

This was a fit name: for by reason of his unparalleled strength, his fame shined throughout the world. Never was there such a man heard of for strength.

The Heathen report much of Hercules. Certainly the ground of that strength which they divulge about their Hercules, arose from some fragments that they had heard concerning this Samson.

Many of their reports concerning Hercules, are fabulous: but if all were true, yet are they not comparable to that which is recorded in the Word of Truth of Samson.

One notorious fruit of the flesh is noted of him, which was his strange do •… age on strange flesh.

For once and again he went into Ha •… lots. Judge. 16. 1, 4. Hereby he implunged himself into great dangers. Once by his great strength he escaped the danger; but afterwards by the impudent importunity of his cursed 〈◊〉 , whom he •… oo too much doted upon, he was brought to bewray wherein his great strength •… ay. Thus he fell into his enemies hands.

Hereby it is manifest, that God will not suffer scandalous crimes to pass unpunished, no, not in his dearest children. I will visit their transgression with the Rod, and their iniquities with Stripes, saith the Lord of his dear Children. Psal. 89. 32.

This is a good Item to such as have evidences of the Spirits abode in them; that they be not too proud, too bold, too secure, too loose.

§. 200. Of Samsons Excellencies.

THE special excellencies commended in Samson were two,

• 1. His great Strength.
• 2. His right use thereof.

The greatness of his strength was manifested two ways.

• 1. By the things which he did.
• 2. By the means, and manner of doing them.

For the things which he accomplished, they were such, as thereby nothing seemed too strong for him: he vanquished, and removed whatsoever stood against him.

• 1. He tore a Lyon. Judge. 14. 6.
• 2. He oft s •… ew multitudes of men, and that by himself alone. Judge. 14. 19. and 15. 8, 15.

• 3. He carried away the Gates, and Posts of a City.

  These were questionless. very massy, and fast fixed in their places. Judge. 16. 4.

• 4. He brake cords, withs, and all other bonds whereby they sought to bind him, as flax burnt with fire.
• 5. He pulled down at once, two strong pillars of a great house, the roof whereof could bear three thousand people. Judge. 16. 29, 30.

The means, and manner of doing many of these, were with his own hands; So he tore a Lyon. Judge. 14. 6. and took the doors, and posts of the gate of a City, and carried them away upon his own shoulders, Judge. 16. 3. And by himself alone brake all the bands wherewith he was bound. All the means that we read that ever he used, was once the Jaw-bone of an Ass, wherewith he slew a thousand men. Judge. 15. 15. It is said, that he smote his enemies hip, and thigh, with a great slaughter: Judge. 15. 8.

That is, with kicking, and spurning them.

As Samsons excellency was manifested by the greatness of his Strength; So also, by the right use thereof.

This was manifested two ways.

• 1. By using it against the enemies of God, and his Church. Though his own Country-men ptovoked him much, by coming to bind him, and to deliver him into the hands of his enemies, yet he was so far from taking revenge of them, as 〈◊〉 he suffered them to bind him, and to deliver him up to his enemies. I •… dg. 15. 13.
• 2. In all his conflicts with enemies, he never put any to hazard, but himself. Other Judges, Generalls, and Commanders, in war against their enemies, have put their Soldiers upon the greatest dangers.

This instance of Samson giveth evidence of God's power in enabling his people against their enemies: This General might be proved by many other instances, 〈◊〉 none like to this.

In God is all power: he can derive it to whom he pleaseth, and in as great •… easure as seemeth good to himself. So as a divine power shall be manifested in human weakness.

A great encouragement this is, against all sorts of enemies, and against all their 〈◊〉 : especially spiritual.

In these doth God most usually, manifest his greatest power.

§. 201. Of Samsons strength lying in his Hair.

ABout Samson, four memorable matters are worthy our due consideration.

• 1. How his strength lay in his Hair.
• 2. How far he recovered after his fall.
• 3. Whether he were a self murderer.
• 4. Wherein he was a Type of Christ.

Concerning that which he himself saith, If I be shaven, then my strength will 〈◊〉 from me. (Judge. 16. 17.) It is not to be taken, as if his hair were a natural cause of his strength. That cannot be, in these respects.

• 1. Hair is no integral or essential part of the body: it is a mere excrecent.
• 2. It hath no stability in itself, as bones have: but is exceeding weak.
• 3. Hair draweth strength out of a man's body, as weeds out of the ground. Therefore they use to shave off the hair of weak ones, especially when they are much •… asted with a consumption, or other sickness.

Yet to Samson, in particular his hair was a sign, yea, and a means of his extrao •… dinary strength, and that by God's voluntary appointment. For this is to be gran •… ed, that his strength came from God. God enabled him to do what he did. When he was not able to do as he had done before, God took away his strength. That his strength was of God, is evident by this phrase; The Spirit of the Lord came 〈◊〉 him: which is used upon his achieving great matters. Judge. 13. 25. and 14. 6, 19. and 15. 14. And upon failing of his strength it is said, The Lord departed from him. Judge. 16. 20.

God Sanctified Samson from his Mothers womb to be a Nazarite. Judge. 13. 5. And according to the Law of Nazarites, the Lord charged that no Rasor should come upon his head, Numb. 6. 5. Answerably Hannah, who vowed Samuel as a Nazarite to the Lord, used this phrase, There shall no Rasor come up •… n his head. 1 Sam. 1. 11.

That Rite implied,

• 1. Comliness. For the hair is an ornament by nature. Had not man sinned, his hair would have had no need of polling. By sin it is that long hair becomes uncomely.
• 2. Purity. For the keeping of the Rasor from the hair, showed, that they were clean, and needed not to be shaven: as the Leper that was unclean, needed. Lev. 14. 8, 9. Yea, if a Nazarite by any occasion became unclean, he was to shave his hair. Numb. 6. 9.
• 3. Subjection. For as the woman's hair is a token of her subjection, 1 Cor. 11. 10. So the Nazarites hair, of his special subjection to God: to which subjection he had by vow bound himself. This was sometimes by the vow of the parties themselves, Numb. 6. 2. Sometimes by the vow of their Parents. 1 Sam. 1. 11. Sometimes by God's own special appointment. Judge. 13. 5.

Samsons hair being thus a sign of more than ordinary comeliness, purity and subjection, so long as, in testimony of his inward piety, that external Rite was observed, God's Spirit continued his assistance to him, and gave that evidence thereof, his extraordinary strength. But when by a violation of that Rite be manifested his impure, disobedient and rebellious disposition against God, God took away his Spirit: and as an evidence thereof, his extraordinary strength: but when by the judgment that followed thereupon, he repented, the sign being renewed, the Spirit returned. Judge. 16. 22.

This example of Samson in provoking the Spirit to depart from him, and take away his strength, giveth proof, that prime professors may so far grieve the Spirit, as he may be moved to forsake them, and withdraw his assistance. Hereof See chap. 3. v. 12. §. 131. &c.

§. 202. Of Samsons recovery.

THough Samsons fall were very great, yet it is said, that the hair of his head began to grow again after he was shaven. Which was a sign of the Spirits return unto him. Judge. 16. 22. This was yet further manifested by the extraordinary strength wherewith he was endued. It was no less than before, if not greater. For the last evidence of his strength was the greatest: more was done thereby than all his life before. Judge. 16. 30.

This giveth proof, that grace decayed, may by repentance be recovered, and that with the greater advantage. Instance David, and the Psalms that he penned after his great sin: Instance also Peter, manifested by Christ's question to him, and his answer thereupon. John 21, 15, 16, 17. For true saving grace cannot be utterly lost. See more hereof, Chap. 3. v. 12. §. 132. &c.

This is a great enforcement to such as by any occasion have fallen from grace, and grieved God's good Spirit, thoroughly to repent thereof, and to turn to their God again.

§. 203. Of Samsons kind of death.

THE last act of Samson was the greatest, and best. It was the greatest evidence of his faith; and the most profitable to God's Church: Yet out of it a double question ariseth.

• 1. Whether it were a lawful act.
• 2. Whether the like may lawfully be don by others.

His act was this, that he pulled down a great house where he was upon himself, and upon the enemies of the Church, which were in, and upon that house, Judge. 16. 27. &c. This personal act was in itself, as he did it, lawful, For,

• 1. He did it with true devotion, and invocation of God's Name. Judge. 16. 28. So true, so hearty, so entire was his devotion, as God had respect thereto: even as he had to his Prophet. Jonah. 2. 2.
• 2. He did it with a true, and steadfast faith. For it was his last act, and he is here brought in as a pattern of faith. Of him, as well as of others it is said, These all having obtained a good report through faith, &c. v. 39.
• 3. He did it by virtue of his vocation, and function, which was deputed to him from his mothers womb. Judge. 13. 5. Which was to deliver Israel out of the hands of the Philistines. If a valiant Soldier should cut asunder a post of a bridge whereon an Army of enemies stand, though the bridge should fall upon himself, yet he did but what his calling required.
• 4. He did it with a well composed mind: not in any such passion, or perplexity of mind as self murderers do. It was a zeal of God's glory, love of the Church, of his, and of his own Country, due and just revenge on the Churches enemies, and a recompense of his former folly.

• 5. He did it with a special warrant: which was, the immediate, and extraordinary motion of God's Spirit.

  He did it with such a Spirit, as Elijah did, when he called for fire upon the Messengers that came to apprehend him. 2 King. 1. 10.

• 6. He did it as a type of Christ. Hereof see §. 206.

§. 204. Of self-murder.

COncerning the second question (§. 203.) whether the like may be lawful in others, a negative answer must be given: unless they have such a Spirit. This answer of Christ, Ye know not of what manner of Spirit ye are of, (Luk. 9. 55.) is per •… inent to the point in hand.

Self-murder is in itself a capital and damnable sin. For,

• 1. It is apparently against the very letter and sense of the moral Law. Exod. •… 0. 13.
• 2. It is against the rule of Charity. For this phrase, Thou shalt love thy neigh •… as thyself. (Math. 22. 39.) showeth, that a man's self is the rule of loving 〈◊〉 . For a man therefore to destroy himself, is to break the very rule of 〈◊〉 .
• 3. Divine revenge is expressly threatened against it. For this distinction of God's requiring blood, at the hand of man, and at the hand of every man's brother. Gen. 9. 5. showeth, that God will require that blood, which one man 〈◊〉 of himself, as well as of his brother.
• 4. Self-murder is the highest pitch of tempting God. This was it which the Devil assayed to bring Christ unto. Matth. 4. 6, 7. It provoketh God to let the 〈◊〉 sink into hell, or in an unusual, and strange manner to save it.
• 5. It is a presumptuous usurpation of God's prerogative, unto whom belong the issues of death. Psal. 68. 20.
• 6. It is a preposterous prevention of God's call, thrusting a man's self out of that place, wherein his Lord hath set him.
• 7. It sets a dam against God's mercy, for, who can tell if God will turn, and 〈◊〉 , and turn away from his fierce anger, that we perish not. (Jonah. 3. 9.) But self- 〈◊〉 give judgment against themselves, as if they knew that God would not turn away from his anger.
• 8. It is a violent preruption of the place, time and means of ones own repen •… ance. The place is a body animated by the soul: a dead carcass cannot re •… . The time is this life. Heb. 3. 13. The means are God's Word, Christian conference, Invocation, and such like; whereof the Self-murderer depriveth himself.
• 9. It is against the most principal principle of nature, which is to preserve its own being.
• 10. It is against that remainder of God's Image, which is reserved in man: •… y virtue whereof sundry of the Heathen Philosophers, and others have condemned it. The Roman Orator excludes them out of heaven. The prime of Roman Poets placeth them in hell, wishing that they might be on earth to en •… ure any want or hard labor.

§. 205. Of the future estate of self-murderers.

A Question is moved of self-murderers, whether there is any hope of their salvation, or no.

Answ.

• 1. All the instances that the Scripture giveth of self-murderers, are branded for Reprobates, as Saul, Achitophel, and Judas.
• 2. We have as little ground of hope for them, as for any.
• 3. The order of the Church in denying them Christian burial, imports as much.
• 4. The very Heathen had such a Law, which forbid their burial.

Yet because the ways of the Lord are unsearchable, and the mercies of the Lord infinite, and the work of his Spirit unconce •… vable (For at the moment of death the Spirit can work Faith, and repentance,) we cannot, we may not pass a peremptory sentence on them.

Pretences alleged for the hope of the salvation of many of them, are these.

1. They may be distracted in their wits.

Answ. Such are not to be accounted self-murderers. Our Law doth acquit such.

2. They do it to avoid sin: or to prevent such Tortures as they fear may draw them from the profession of the true Faith.

Answ. 1. They are undue pretences. For,

• 1. No evil is to be done upon pretence of good. Rom. 3. 8.
• 2. A mere passive evil is not sin.
• 3. The pretended evil may by the Divine Providence be prevented.
• 4. The remedy used is the worst of evils. It is like the Flounders leaping out of hot water into flaming fire.

The pretence of preventing torments that might cause Apostasy, implieth Pusillanimity and Infidelity: As if God could not prevent, or mitigate, or give sufficient Strength, Courage, and Comfort in all Tortures.

3. Some pretend an hastening of their heavenly glory thereby. Heathen Authors give instances hereof, namely of Cleambrot us, and Cato.

Answ. That is no way to hasten, but forever to exclude ones self from heavenly glory.

4. Some, thinking to give evidences of their salvation, set down the confidence they have in God's mercy, and leave it written in their pocket •… s, that it may be seen by Survivers.

Answ. It is a plain mockage of God to crave pardon for a sin to be committed. It is like the prayers of single Combatants, who immediately before their seeking to kill one another, make pretence of praying to God. This their pretence is an evidence against them.

This should move people to take heed of Tempting God. It was the answer that Christ gave to the Devil, when he tempted him to cast himself down from a pinnacle of the Temple, whereby he might have killed himself, Matth. 4. 7.

For preventing this sin,

• 1. Give no place to the Devil. Ephes. 4. 27.
• 2. Resist the Devil steadfast in the Faith. 1 Pet. 5. 9.
• 3. Pray against spiritual desertions. Psal. 51. 11.
• 4. Oft meditate on the horrible nature and fearful issue of this sin.
• 5. Take heed of solitariness.
• 6. Set God always before thee, and reason as Joseph did. Gen. 39. 9.

§. 206. Of Samson being a Type of Christ.

SAmson, and David were two of the most eminent Types of Christ that are registered in the Old Testament. It will therefore be meet distinctly to declare in this place wherein Samson was a Type of Christ. This will appear in the Particulars following,

• 1. The Name, Samson, and notation thereof, which is, his Sun. See §. 199. Christ is called the Sun of righteousness. Mal. 4. 2.
• 2. The prediction of his conception, compare Judge. 13. 3, &c. with Luke 1. 31.
• 3. His Sanctification in his mothers womb. Compare Judge. 13. 5. with Luke 1. 32.
• 4. His special separation to be a Nazarite. Compare Judge. 13. 5. with. Matth. 2. 23.
• 5. His miraculous birth. Samson was born of a barren woman. Judge. 13. 3. Christ was born of a Virgin. Luke 1. 34, 35.
• 6. His principal function, which was to deliver God's people. Judge. 13. 5. So Christ. Matth. 1. 21.
• 7. His growth to admiration. Judge. 13. 24. So Christ. Luke 2. 52.
• 8. His Marriage to a Philistine. Judge. 14. 1. &c. So Christ was espoused to the Gentiles.
• 〈◊〉 . His great strength. Judge. 13. 25. Christ is said, to travel in his strength. 〈◊〉 . 63. 1.
• 10. The subject whereabout his strength was manifested, as a Lion. ( Judge. 14. 5, 6.) and the enemies of God's people who were the Philistines. Judge. 14. 4. So Christ exercised his strength upon the Devil, who is a roaring Lion, 1 Per. 〈◊〉 . 7. and in rescuing God's people from their enemies. Luk. 1. 7. 4.
• 11. His manner of teaching by riddles. Judge. 14. 12. So Christ by Pa •… .
• 12. The honey that Samson took out of the Lion, whom he had 〈◊〉 . Judge. 14. 〈◊〉 . Much sweetness comes from the destruction of the Devil.
• 13. Samsons binding. Judge. 15. 13. and 16. 8. So Christ was bound, when they apprehended him, John 18. 12.
• 14. His breaking the bonds with which he was bound. Judge. 15. 14. So Christ brake the bonds of death. Act. 2. 24.
• 15. His •… hirst, Judge. 15. 18. So Christ thirsted, John 19. 28.
• 16. His Subjection under his enemies for a time, Judge. 16. 21. So was Christ for a while under the power of his enemies, Matth. 27. 2.
• 17. His being sold for a sum of money, Judge. 16. 18. So was Christ, Mat. 〈◊〉 . •… 5.
• 18. God's seeming to forsake him for a time, Judge. 16. 20. Christ complained 〈◊〉 , Math. 27. 46.
• 19. The scorn whereunto he was put by men, Judge, 16. 25. so Christ was scor •… ed of men, Mat. 27. 39.
• 20. His victorious death, Judge. 16. 30. Much more victorious was Christ's death, Col. 2. 15.

§. 207. Of Jephtha 's Name and Birth.

THE▪ fourth particular mentioned in this brief Catalogue is Jephthah, his History is recorded, Judge. 11. and 12. About him we are to consider,

• 1. His Name.
• 2. His Birth.
• 3. His Infirmities.
• 4. His Excellencies.

• I. His name is derived from an Hebrew verb, which signifieth to open. It is oft used of drawing a sword out of the scabbard, Psal. 37. 14. The first letter useth to be prefixed before nounes; according to the notation, Jephthah imply •… th one that open •… th. It was a fit name: for in his time the Israelites were so kept 〈◊〉 by the Ammonites, as there was none to open a way of liberty for them: 〈◊〉 to draw a sword in their defense. Jephthah first drew out his sword, van •… the enemies, and opened a free passage for the Israelites.
• II. His birth was infamous, for he was basely born, Judge. 11. 1, 2. Bastardy 〈◊〉 in all ages been accounted a great infamy. God by his Law barred them from public functions, even unto the tenth generation, Deut. 23. 2. This number of years is the greatest that we read of any sort of people •… o barred.

Bastards, by the Law of many nations have been excluded from inheritances. He is not accounted an heir by out Law. He is said to be no man's child.

States have thus judged them in sundry respects,

• 1. In detestation of the foul sin of uncleanness.
• 2. In reference to that evil disposition, that is for the most part in them. God laying a curse on such a corrupt brood.
• 3. In respect of their dissolute education. Bastards use much to be neglected therein. This phrase of the Apostle ( if ye be without chastisement, then are ye bastards. Heb. 12. 8.) Seemeth to allude thereunto.

Yet God here in an especial and extraordinary manner, conferreth his Spirit on this Jephthah, and advanceth him to the highest dignity, and function amongst his people, and prospered him exceedingly.

By this it appeareth: That no outward condition, be it never so base, is an hindrance to God's grace: witness Rahab an harlot, Ruth a gentile, Judah and Tham •… , adulterers, Phares born in Incest; All these reckoned up in the Catalogue of Christ's progenitors; Matth. 1. 3, 4, 5. Many like instances are registered in Sacred Scripture.

God hereby showeth the freeness of his grace, extended to unworthy ones, and the riches of his mercy conferred upon the worst kind of sinners, and the power of his Spirit, whereby Valleys are exahed, and crooked things made straight, and rough places plain, Isa. 40. 4.

• 1. This may be an encouragement, even to those who are base born, to be diligent in using means of grace, and fervent in prayer for grace, setting before their eyes this instance of Jephthah.
• 2. This may be a direction to others, as they see any evidences of God's Spirit, even in such as are base born, to take notice thereof, and to make the best use thereof that they can. The Elders of G •… lead took notice of a more than ordinary Spirit in Jephthah, and answerably made use thereof, and hadgood success thereby, Judge. 11. 6. 29.
• 3. This should quicken up such as being base born, are made partakers of a new birth, to be the more thankful, and to walk the more worthy of that privilege, 1 Tim. 1. 12, 13, 14. and say, thus hath the Lord dealt with me, to take away my reproach among men. It is a great means to enlarge the heart unto all thankfulness well to weigh our former vile condition, Ephes. 2. 11, 12, 13.