Commentary on Hebrews

§. 208. Of Jephthah 's infirmities and of his rash vow.

III. SOme reckon up Jephthah's entertaining vain men, (Judge. 11. 3.) to be one of his infirmities. But that rightly taken is rather to be reckoned among his excellencies, as we shall hear hereafter.

There are two apparent infirmities registered of him:

• 1. His rash vow, Judge. 11. 30, 31.
• 2. His hasty and fierce revenge, Judge. 12. 4, 6.

His Vow is on allsides granted to be over-rash, but for the extent of it great question is made, whether he did absolutely vow to sacrifice whatsoever should first meet him.

Arguments produced for that large extent thereof, are these and such like.

1. These express words thereof, whatsoever cometh forth of the 〈◊〉 of my house to meet me, shall surely be the Lord's, and I will offer it up for a burnt offering, Judge. 11. 3.

Answ. The Copulative betwixt the two sentences of the vow, thus AND Jewel; is oft used disjunctively. So it is used Exod. 21, 17. and translated OR; The Evangelist, Matth. 15. 4. quoting that Text, plainly setteth down this disjunctive particle, OR, Greek. So it is used Lev. 10. 3. when God thus saith, I will be sanctified in them that come nigh me, or before all the people, I will be glorified. And Gen. 26. 11. in these words, He that toucheth this man or his wife.

2. The extreme passion of Jephthah upon beholding his daughter to be the first that came to meet him out of his house. Judge. 11. 35.

Answ. That passion arose from this, that his daughter was his only child; and that by dedicating her to the Lord, all hope of issue was taken away away. Children were always, among the seed of Abraham, accounted a great blessing. Abraham himself said to the Lord, when he promised him an exceeding great reward, what wilt thou give me, seeing I go childless, Gen. 15. 1, 2. And Jacob's wife said to her husband, give me children, or else I die, Gen. 30. 1. They counted it to be a reproach to die without Children, 1 Sam. 1. 6. 2 Sam. 6. 23. Luk 1. 25.

3. The daughters of Israel much lamented the daughter of Jephthah upon her Fathers performing his vow upon her.

1. Answ.

• The Hebrew word translated, to lament, is nowhere else in that sense used.
• 2. There was great cause to lament her, though she were not offered up a sacrifice: even because by her Fathers vow she was kept from marriage.

Arguments to prove that Jephthah did not offer up his Daughter for a burnt-offering are these.

• 1. Suc •… an act hath been against the light of nature.
• 2 It is expressly forbidden by God's word, Exod. 20. 13.

Obj. Why then did God command Abraham to offer up Isaac, Gen. 22. 2.

1. Answ.

• That was only for trial of Abraham's obedience, God never intended that Abraham should so do.
• 2. God's express charge in a particular case giveth a dispensation against general Laws.
• 3. Such an act is against the evidence of that Faith, which is here hinted of Jephthah.
• 14. Nor Priests, nor people would have suffered Jephthah to have committed 〈◊〉 a fact. When Uzzidh a King would have burnt incense upon the Altar of i •… ense, Azariah the Priest, and fourscore other Priests withstood the King, •… 〈◊〉 . 26. 16. &c. when Saul would have unjustly put his Son Jonathan to death, the people kept him from it, 1 Sam. 14. 45.
• 5. It is said, that Jephthah's Daughter desired leave of her Father to bewail 〈◊〉 Virginity, Judge 11. 37. It would have been said, to bewail her death, if she ha •… been to be offered up.
• 6. She is said to know no man, Judge 11. 39. What doth this imply, but that being dedicated to the Lord, she continued a Virgin all her days.
• 7. It is expressly said, that the Daughters of Israel went yearly to lament the Daughter of Jephthah, Judge 11. 40. had she been sacrificed, they would rather have buried such a fact in perpetual oblivion, than have revived it by an annual memoria •… .
• 8. The word translated to lament, (Judge 11. 40.) is nowhere used in that sense throughout the whole Old Testament. It properly signifieth to declare, or to rehearse, Judge 5. 11. it here signifieth to talk with: for the daughters of Israel went yearly to confer with the Daughters of Jephthah, and to comfort her, in that she was kept from marriage. This affordeth a strong argument against sacrificing her.
• 9. Such an one as Jephthah could not be so far besotted as to vow that anything, whatsoever it was, that came forth of the doors of his house to meet him, should be offered up as a burnt-offering. What if one of the Princes had come cut? or another man? what if a Dog, or a Swine, which were unclean, had first come out, would he have offered up any of these? God expressly forbad the hire of an Whore. or the price of a Dog to be brought into his house, Deut. 23. 18.

1. Quest. If it be granted that he only dedicated his Daughter to God, to live unmarried, as a Virgin all the days of her life, was that lawful?

Answ. No, for we do not read that to consecrate a female to God, is anywhere warranted. Neither is this answer here alleged to justify Jephthah's vow, but only to mitigate his fault, and to excuse him from such an abominable fact, as sacrificing his own Child. Papists therefore can from this example have no •… arrant for a vow of perpetual Virginity. Jephthah's vow, take it in the best sense that you can, was exceeding rash, and no good pattern.

2. Quest. Was his vow, being rashly made, to be performed?

Answ. No, It failing in the matter of a vow, the performing of it proved a double iniquity: one in making it, another in performing it. When David was put in mind of a rash vow, he forbore to perform it, yea, and blessed God for a •… ording means to keep him from the performance thereof, 1 Sam. 25. 32.

Here learn to take heed of rash vows: and to be well advised about vowing, see more hereof in the Saints Sacrifice, on Psal. 116. 14. §. 91.

§. 209. Of Jephthah 's fierce revenge.

ANother infirmity of Jephthah was his too great revenge of the Ephraimites insolency, Judge 12. 4, 5, 6.

True it is, that the Ephraimites first provoked him: and in such a manner, as they justly deserved that sore revenge: so as, what I shall say of Jephthah's revenge is not to excuse the Ephraimites.

But that Jephthah failed in the excel of his wrath is evident by Gideon's contrary carriage in a like case, with the predecessors of these Ephraimites, whereof, see §. 197. Had Jephthah dealt so mildly with the Ephraimites, as Gideon did, he might have pacified them, and saved the lives of forty and two thousand of the people of God.

By this instance of Jep •… hthah it is verified that wrath is cruel, and anger outrageous, Prov. 27. 4. Old Jacob upon such a ground thus checked the rage of two of his Sons, Cursed be their anger, for it was fierce; and their wrath, for it was cruel, Gen. 49. 7. Wrath is like an unbridled sturdy Horse, that carrieth his Rider whether it list, even to his own and his Riders destruction. As the passion itself is very violent, so the effects thereof are very fearful.

It will be our wisdom to repress, and redress it.

§. 210. Of Jephthah 's excellencies.

MAny excellencies are in the History of Jephthah expressly registered.

• 1. His valor, he was a mighty man of valor, Judge 11. 1. That phrase implieth that he was a man of a strong body, & courageous mind. Valour rightly used is of much use against the Enemies of the Church, and Commonwealth in time of War: and against impudent offenders in time of peace, and against persecutors in time of persecution. God himself exhorteth Joshua hereunto, Josh. 1. 6. David and his Worthies are commended for it by the holy Ghost. It is reckoned up as one of the prime graces of Faith, verse. 33.
• 2. His improvement of his valor against Enemies (though he were disgracefully thrust out by his Country-men) as is implied in this phrase went out, Judge 11. 3. He spent not his time in base idleness, nor in more base robbing and stealing: nor yet in plotting treason, or practicing revenge. A worthy president this is for high minds, that are disgracefully dealt with.
• 3. His care of others like himself. He went out with them that were gathered to him, Judge 11. 3. so dealt David with his, 1 Sam. 22. 1, 2.
• 4. His providence in securing himself and his Country for the future, which was manifested by binding them to make him their head, Judge 11. 9, 10, 11. so long as he was head, he had power to order matters: and he was privy to his own purpose, and the integrity thereof.
• 5. His fear dealing with his Enemies, Judge 11. 12, 13. &c. He expostulates their wrongs: he adviseth them to desist: he manifesteth the equity and necessity of the engagements. All these he did to obtain peace without bloodshed. Herein he followed the direction of the Law, Deut. 20. 10. a commendable pattern this is for Commanders in War.
• 6. His piety in waging War, Judge 11. 30, 31. Though he failed in the manner, by reason of his rash vow: yet his course was commendable. It becomes God's people to begin all their weighty affairs with God. The Heathen do it.
• 7. His faith, which herein had an excellency that he had no special, and extraordinary charge, or promise: but he rested on God's general promise, Deut. 30. 1, 2, 3, &c. and upon the people's repentance manifested, Judge 10. 15, 16.

Obj. It is said that the Spirit of the Lord came upon him, ( Judge 11. •… 9.) whereby a special, extraordinary motion, and instinct is implied.

Answ. That is noted after his resolution and preparation for the war: which were the effects of his Faith. That of the spirits coming upon him, showeth God's approbation of what he undertook, and his encouragement thereunto, and his assistance therein.

§. 211. Of David's name and frailties.

THe fifth particular instance of the Apostles general Catalogue, is David. Of all the Worthies before mentioned, his History is the most copiously set down. It is as a large and thick Wood, out of which a passage is not easily sound, after one is entered into it. But as by a long thread, a man 〈◊〉 is entered into a great labyrinth, may be brought out of it again: so by the help of Method, a passage will be made out of this copious matter. The Method which I propound in handling the points that concern David, is distinctly to declare,

• 1. His name.
• 2. His frail •… ies and failings, that in him we may see what the best are subject to.
• 3. His crosses, partly for trial, and partly for punishments, to make us the more wary.
• 4. His graces, that we may understand what to endeavor after.
• 5. His privileges, or the recompenses which God gave him, to encourage us in our warrantable endeavors.

• I. His name according to the notation of it, importeth a lovely, or friendly one. It is derived from a noun that denoteth a friend, thence this name David▪ The name implieth such an one as he was: amiable and lovely before God and man, and friendly to all God's people. He was a man after God's own 〈◊〉 , 1 Sam. 13. 14. All Israel and Judah loved him, 1 Sam. 18. 16. In the •… oints was all his delight, Psal, 16. 3.
• II. His frailties were these.

• 1. His rash anger, and too great desire of revenge, aggravated by an undue 〈◊〉 of himself thereto, even by an Oath; that he sinned herein, is evident by his after-repentance thereof, and by blessing God, and the instrument that •… ept him from accomplishing his rash purpose of revenge, 1 Sam. 25. 22, 32, 33.
• 2. His wavering in Faith: Though God had endued him with a great measure of Faith; yet manifold trials made him waver; once in distrust he said, I shall perish one day by the hand of Souls., 1 Sam. 27. 1. This was spoken in dif •… : So also this, I said in my heart, All men are liars, hereof see the Saints sacrifice, on Psal. 116. 11.
• 3. His poligamy, or taking many wives and Concubines together, 2 Sam. 5. 13. That this was ever a sin, Christ himself doth manifest, Matth. 19. 4, 5, 6.
• 4. His undue removing of God's Ark. The Law required that the Ark should be carried on the Priests shoulders, Exod. 25. 14, 15. Numb. 4. 15. and 7. 9. 〈◊〉 . 〈◊〉 . 14. So as David herein consulted not with the Law of God: but rather 〈◊〉 the uncircumcised Philistines, 1 Sam. 6. 7. He himself afterwards discerned how he failed herein, 1 Chron. 15. 13.
• 5. His adultery and murder, the former drew on the later, 2 Sam. 1▪ 1. 2. &c. These were two notorious crimes; accounted most heinous by the very Heathen. They were sorely punished.
• 6. His foolish indulgency to his Children, 1 King. 1. 6. 2 Sam. 18. 5, 33. for which God sorely punished him in those Children.
• 7. His sudden & undue sentence before both parties were heard, 2 Sam. 16. 4. M •… ch injustice, and great wrong oft followeth hereupon, read Prov. 1 •… . 17.
• 8. Pride in the multitude of his Soldiers, 2 Sam. 24. 2. The issue showeth 〈◊〉 far God was provoked therewith.

§. 212. Of David 's Crosses.

III. DAVIDS Crosses were of two sorts,

• 1. Trial,
• 2. Punishments.

His trials were these,

• 1. His brothers envious interpretation of that which he did by divine instinct, 1 Sam. 17. 28. This kind of trials pierceth deep in the soul.
• 2. Saul's fierce persecution of him. Persecution in itself is a great trial, but David's was aggravated by many circumstances,
  • 1. By the person, who persecuted him, his own Sovereign, the Lord's anointed: In this respect, he could not get such assistance, as otherwise he might have, had; nor might he do that to free himself, which otherwise he might have done, 1 Sam. 24. 17. and 26. 11.

  • 2. By the undue cause, which was no wrong on his part, Psal. 35. 7, 19. and 10. 3. and 119. 161. and 69. 4. The causes which Saul took to persecute him, were those,

    His Valour, Wisdom, Success, Peoples acknowledgement thereof, the love which the Kings Son and servants bear him, and the notice, which Saul had that David should be King after him.

  • 3. By the extent of his persecution, it was unto blood. For this cause Saul raised up armies to pursue him.
  • 4. By the consequences following thereon: which were,
    • 1. The destruction of the Lord's Priests, 1 Sam. 22. 18, 19.
    • 2. The danger of his parents and kind •… ed, 1 Sam. 22. 3.
    • 3. His own expulsion from the people of God, and from the house of God, 1 Sam. 21. 10. and 27. 2. This pierced deepest to his soul, Psal. 84. 1. 1 Sam. 26. 19.
• 3. The jealousy which they had of him; to whom he fled for succor, 1 Sam. 21. 11. and 29. 4. How great this trial was, is evident by changing his behavior, 1 Sam. 21. 13. and by the Psalms, which he penned thereupon, as Psal. 34. 1. and 56. 1.
• 4. The spoilig of the City which he had allotted to him for himself, his Soldiers, and all that belonged to him. This trial was the greater, because his Soldiers thereby were stirred up to mutiny against him, 1 Sam. 30. 1, 6.

• 5. The setting up of Shebosheth the Son of Saul after Saul was dead, against him, and that by the General Abner, and the greatest part of Israel. 2 Sam. 2. 8.

  Those trials David was brought unto, betwixt the time that he was first anointed, and well settled in his Kingdoms.

  Hereby we see that God will not have great preferments easily attained to; witness Joseph's case.

  To those trials may be added others which befell him in his Kingdom. As,

• 6. The Indignity which was offered to his Ambassadors, (2 Sam. 10. 4.) whereby his intended kindness was misinterpreted and perverted.
• 7. David's fainting in the battle, 2 Sam. 21. 15. such was the consequence thereof, that if one of his worthies had not rescued him, he might have then perished, 2 Sam. 21. 15.

The trials which arose from his Sons, as Amnon, Absalom, Ad •… nijah, were punishments of his sins, as we shall afterwards see.

§. 213. Of Punishments inflicted on David for his Sinns.

OTher kind of trials whereunto David was brought, were apparent punishments of his sins: which being public, God would not suffer to go unpunished. I will therefore distinctly note, both his particular sins, and also the punishments that were inflicted thereupon. They were these that follow.

• 1. His rash anger: This stirred up a purpose of revenge on Nabal, and all his 〈◊〉 , 1 Sam. 25. 22. He did not put that his purpose into execution; but repen •… d thereof, and blessed God for preventing him, in shedding blood: So as we d •… not read of any punishment inflicted for that sin. Yet it may be that Saul's 〈◊〉 desire of revenge on him, and all his, was a punishment of his fore •… d purpose of revenge.
• 2. His distrust. 1 Sam. 27. 1. This was punished with the Iealousy of the Princes of the Philistines on him. 1 Sam. 29. 4. And with the sacking of Ziklag, 〈◊〉 the insurrection of the Soldiers against him. 1 Sam. 30. 1, 6.
• 3. His Polygamy. 2 Sam. 5. 13. The children of those various wives, proved 〈◊〉 crosses unto him.
• 4. His undue manner of carrying the Ark. This was so punished as David was afraid of the Lord. 2 Sam. 6. 3, 7, 9.
• 5. His Adultery with Bathsheba, and murder of her husband. As these were 〈◊〉 〈◊〉 sins, so punishments inflicted, for these were the most grievous. The 〈◊〉 of them are generally set down. 2 Sam. 12. 10, 11, 14. The sequel of the history declareth the accomplishment of them. They were these that follow.
  • 1. His Child died. 2 Sam. 12. 18.
  • 2. His daughter was deflowered by her brother. 2 Sam. 13, 14.
  • 3. His Son lay with his Concubines on the roof of an house, in the sight of all the people. 2 Sam. 16. 22.
  • 4. The sword departed not from his house, For,
    • 1. One of his Sons killed another. 2 Sam. 13. 28, 29.
    • 2. That Son of his thrust David out of his Kingdom. Whereupon such a battle was fought, as twenty thousands were slain, together with that ungracious Son. 2 Sam. 18. &c.
    • 3. Another battle arose thereupon, thorough the indignation of Sheba. 2 Sam. 20. 1.
    • 4. Another Son took the Crown before his Fathers death, and that against his mind▪ 1 King. 1. 5.
    • 5. His inward troubles were yet greater. For,
      • 1. The Spirit withdrew his presence: so as to David's present sense, it clean departed from him. Thereupon David thus prayeth, Create in me a clean heart, O God: and renew a right spirit within me, Psal. 51. 10.
      • 2. A deprivation of that joy, and comfort, which formerly he had. Whereupon in his prayer he thus addeth, Restore unto me the joy of thy salvation. Psal. 51. 12.
      • 3. No sense of any assistance of the Spirit for growth in grace: but only a bare formal profession remained. This is intended under this phrase, uphold me with thy free Spirit. Psal. 51. 12.
      • 4. He apprehended God's wrath, and feared a dereliction in this phrase. Hide thy face from my sins. Psal. 51. 9. But more fully is this thus expressed: O Lord rebuke me not in thine anger, Psal. 6. 1.
      • 5. His conscience was a rack unto him, which made him use this expression., The bones, which thou hast broken: Behold here what a fearful thing it is for such as profess the Name of God, to grieve the good Spirit of God.
    • 6. His undue cockering of his Children. 1 Sam. 13. 39. 1 King. 16. Two of 〈◊〉 Children so cockered proved a heavy cross to him, and a fearful curse to themselves. They both proved traitors to their Father, and brought themselves to an untimely death: namely Absolo •… and Adonijah.
    • 7. His hasty sentence against Mephibosheth. Compare 2 Sam. 16. v. 4. with v. 8.
    • 8. His pride in numbering of his people was punished with the loss of threescore and ten thousand in three days.

§. 214. Of David 's graces in reference to God.

THE graces of David were many and great. They may be ranked into two heads.

• 1. Such as had an immediate respect to God.
• 2. Such as had respect to man.

The graces which had immediate respect to God were these,

• 1. His care to be instructed in, and directed by God's Word: and that both ordinarily, Psal. 119. 24, 105. And also extraordinarily, 1 Sam. 23. 2. 2 Sam. 7. 2. and 21. 1. This made him to walk with a right foot, and this kept him from many by-paths.
• 2. His Faith. Most of those evidences which the Apostle in the verses following, to set forth the faith of God's ancient Worthies indefinitely, may be in particular applied to David. For David by Faith,
  • 1. Subdued Kingdoms. None more, after the Israelites were settled in Canaan. 2 Sam. 8. 12, 14.
  • 2. Wrought righteousness: that is, justly governed his people, doing right to all. 2 Sam. 8. 15. Psal. 78. 72.
  • 3. Obtained promises: namely of being King: and having a wise Son •… to build God's Temple, and the descending of the Messiah from him.
  • 4. Stopped the mouths of Lions. David killed a Lion indeed, and Lionlike men.
  • 5. Quenched the violence of fire: that is, of fiery persecutors, of fiery slanderers, and of other fiery enemies: yea, he rescued Ziklag that was burnt with fire.
  • 6. Escaped the edge of the sword: namely of Saul 's sword, or the swords of the Philistines and others.
  • 7. Out of weakness was made strong. Being weakened by sickness, weakened by persecution, weakened by jealousy of enemies, by mutiny of his own Soldiers, by insurrections and rebellions, he recovered strength.
  • 8, Waxed valiant in fight: against Goliath, against the Philistines, and others.
  • 9. Turned to flight the Armies of the aliens: even of all that were round about Israel, and enemies thereto.
• 3. His Repentance. Many sins were before noted of him, §. 113. His repentance for them all is expressly registered, as
  • 1. For his Rash anger, and intent of revenge. Upon intimation of that sin he blessed God for withholding him; and did forbear to execute his wrath. A true pen •… tent will not persist in sin. Repentance is an alteration of the mind.
  • 2. For his distrust. He confesseth it to be in hast, and after believed. Psal. 116. 10, 11. Yea, he checketh and rouseth up his Soul, and that again, and again. Psal. 42. 5, 11. and 43. 5. Repentance makes men careful to redress what is done amiss.
  • 3. For his Polygamy. This being according to the error of the times, his repentance hereof may be comprised under this phrase, Who can understand his errors; Cleanse thou me from secret faults. (Psal. 19. 12.) And under this, Blot out all mine iniquities. Psal. 51. 9. When a penitent, upon confessing of some sins, craveth pardon for all sins, it implieth penitency for the sin whereof he is ignorant, and yet guilty.
  • 4. For his miscarriage about the Ark. His repentance was manifested.
    • 1. By grief at the judgment and cause thereof 2 Sam. 6. 8.
    • 2 By his future redress of that sin. 1 Chro. 15. 1, 2, 12, 13, &c. repentance makes men observant of the cause of the sin, and inquisitive after the remedy.
  • 5. For his indulgency towards Absalom and Adonijah, his repentance for this is manifested by his prudent & pious care over Solomon, Pro. 4. 3, 4. 1 Chr. 22. 7. & 28. 9. Repentance makes men amend in others, what they have done amiss in some.
  • 6. For his adultery and murder, 2 Sam. 12. 13. The 51. Psal. is a sufficient proof hereof.
  • 7. For his rash and unjust judgment against Mephibosheth, his repentance herein is manifested by restoring to Mephibosheth, what he had unduly caused to be taken from him. Restitution in case of wrong, is a note of repentance.

  • 8. For his Pride. This is manifest by the contrition of his heart, confession of his sin, supplication for pardon, so soon as it was committed, and by laying the load of the sin upon himself, rather than upon the people, and by following a Prophets direction for appeasing God's wrath, 2 Sam. 24. 10, 17, 18.

    To this head of repentance may be referred the tenderneses of his conscience, manifested in this phrase (which is proper to David) his heart smote him, 1 Sam. 24. 5. 2 Sam. 24. 10.

• 4. His sincerity and soundness of heart; This is that innocence, pureness, to rightness, and perfection for which he is much commended: and wherein he is made a pattern to others. Insomuch as if any of his posterity were upright and perfect in heart, they are said to be as David their Father, 2 Kings 18. 3. and 22. 6. And on the contrary, they that were not upright, are said not to be as David their Father, 1 Kings 15. 3. and 2 Kings 14. 3.

• 5. His integrity, which was a due respect to everything that is pleasing to God. Sincerity hath respect to the manner of doing good. Integrity to the extent thereof. This integrity David professeth of himself both affirmatively and negatively, Psal. 119. 128. Hereunto David exhorteth his Princes and his Son, 1 Chron. 28. 8.

  Exception is made about the case of Urijah, 1 Kings 15. 5.

  Ans.

  • As one Swallow maketh not a Summer: so one sin dasheth not a constant course.
  • 2. That sin was not committed with the full bent of his will: but through the violence of temptation.
  • 3. By his Faith and repentance that sin, as others, was washed away.
• 6. His delight in God's Law. It was his love and his joy: sweeter than Honey, prized above Gold. Therefore his meditation was thereon day and night.
• 7▪ His servant zeal of God's glory. This was manifested.
  • 1. By many Divine forms of praising God. Never were all the figures of Rhetoric so expressed to the life as in David 's Psalms.
  • 2. By his forwardness and cheerfulness in bringing God's Ark, the evidence of the Lord's presence into a fit place, 2 Sam. 6. 13 14.
  • 3. By his great desire to build a Temple to God, 2 Sam. 7. 1. which because he was not himself permitted to do, he made great preparations for his Son to do it, and prescribes a pattern thereof, and both instructs his Son and Princes how to do it, and also incited them to be conscionable therein.
• 8. His great devotion manifested by the ardency and frequency thereof. His deep sighs and groans, his floods of tears, his cryings, and sundry other expressions: his constancy in praying, morning and evening, yea, and at noon to, ( Psal. 55. 17.) And at midnight on special occasions ( Psal. 119. 62.) yea, and seven times a day ( Psal. 119. 164.) All these gave evidence to his great devotion.
• 9. His humble and patient submission to God in his greatest distresses, Psal. 39. 9. 2 Sam. 15. 26. Under this may be comprised his acknowledgement of God's righteous dealing; such a disposition moveth pity in God, and procureth ease and deliverance.
• 10. His renouncing of all worth, or merit in himself; yea, an acknowledgement of his own emptiness and unworthiness, 2 Sam. 7. 21. 1 Chron. 29. 14, 15. Psal. 143. 2. The contrary to this takes away the glory of whatsoever we do, Luke 18. 11, 12, 13, 14.

§. 215. Of David 's graces in reference to man.

THe distinction of David 's graces in reference to God and man, is in regard of their end: as the former had immediate respect to God and his glory, so these to man and his good. Particulars are these:

• 1. His loyalty to his Sovereign, 1 Sam. 18. 5. and 22. 14. so far he excelled herein, as, though Saul persecuted him to death, yet he would not take any advantage of doing the least wrong to Saul: but rebuked those that advised him to lay hands on his King, or that offered to do it themselves, 1 Sam. 24. 5. 6. 7, 8. and 26. 8, 9.
• 2. His faithfulness in his calling: so he was from his youth all his days. His Father appointing him to keep his sheep, he did it diligently. Though there were a solemn meeting and a great sacrifice, whereat his Father and all his brothers were, yet did not he stir from his charge, till he was sent for, 1 Sam. 16. 11. When his Father sent him of an errant to his brethren at the Camp, he rose early in the morning and went, but left his Fathers sheep with a keeper, and when a Lion and a Bear fell upon the Flock, he adventured his life upon them both, and killed them, 1 Sam. 17. 20, 34, &c. great also was his faithfulness in other and higher callings.
• 3. His putting forth himself to the uttermost for God's Church; Witness, his Combat with Goliath, (1 Sam. 17. 32.) and with the Philistines and other enemies on all occasions, God having given him extraordinary valor, he improved it to the best advantage that he could for the good of others, he so improved other gifts as his skill in Music to the quieting of Saul 's spirit 1 Sam. 16. 18.
• 4. His Justice. This is implied under this phrase, they fed them according to the integrity of his heart, Psal. 78. 72.
• 5. His keeping Covenant with men; witness, the kindness that he shown to Jonathan 's Son, 2 Sam. 9. 1. This is a note of a righteous man, Psal. 15. 4. Failing herein is accounted an Heathenish abomination, Rom. 1. 30. God's vengeance is manifested against Covenant-breaking even with men. Jer. 34. 18. Ezek. 17. 16.
• 6. His mercy to the poor and needy. The frequent mention which he maketh of such, giveth proof, that he himself was such an one, Psal. 41. 1. and 112. 4, 9.
• 7. His Sympathy at others distresses, Psal. 35. 13, 14.
• 8. His liberality and Bounty, 1 Chr. 16. 3.
• 9. His retribution of kindness for kindness. This was it that moved him to send comforters to Hanun the King of Ammon, 2 Sam. 10 2. & to show what kindness he could to Barzillai, 2 Sam. 19. 33. &c.
• 10. His meek and patient bearing of wrongs. Instance the case of Shimei.

Obj. He upon his death-bed advised Solomon his Son to bring his hoary-head down to the grave in blood, 1 King. 2. 9.

Ans.

• He did not bid his Son revenge that wrong; but only take such notice thereof, as if he found him faulty in any other thing to punish him, so much is implied in David's charge, and the sequel of the History doth ratify the same.
• 2. David's patience towards him was sufficiently manifested, in forbearing him for his own time. The charge which he gave to Solomon was but a fruit of Justice.

David 's patient bearing of wrongs, shown that there was more than flesh and blood in him.

• 11. His recomp •… nsing good for evil. This he oft professeth of himself, Psal. 35. 12, 13, 14. Psal. 109. 4. yea, Saul acknowledgeth so much of David, 1 Sam. 24. 18.

  This I proceedeth from a Divine spirit. This is of true spiritual virtue, which the Apostle requireth, Rom. 12 21. We h •… ve a worthy pattern hereof in Ste •… , Acts 7. 60. But a more worthy pattern in Christ, Luke 23. 34.

This is it which will give us assurance of God's overcoming our evil with his goodness, Math. 6. 12.

§. 216. Of David 's privileges.

THe fourth point about David, concerneth those privileges which in way of recompense God bestowed on him. In particular they were these.

• 1. His preferment before, and above others. For
  • 1. The Tribe of Judah, (whereof he was) was accounted the chief of the Tribes, Psal. 78. 67, 68.
  • 2. His Fathers house was much advanced, 1 Sam. 16. 1. with this doth David beat down Michols pride, 2 Sam. 6. 21.
  • 3. David himself was preferred before all his elder brethren, 1 Sam. 16. 11. David's preferments are much amplified by a due consideration of the two terms of motion, from what, to what: from a Shepherd to a King, 2 Sam. 7. 8. Ps. 78. 70, 71. God's recompenses are to admiration.
• 2. The favor which he had of all sorts.
  • 1. Jonathan loved him, 1 Sam. 18. 1.
  • 2. Mcihol, Saul 's daughter loved him also, 1 Sam. 13. 20.
  • 3. He was accepted in the sight of all the people; yea, and of Saul's servants, 1 Sam. 18. 5, 16.
  • 4. Samuel the Prophet and Ahimelech the Priest, even when Saul persecuted him, much respected him, and succoured him, 1 Sam. 19. 18. and 21. 6, 9.
  • 5. Achish, King of Gath bare good will towards him, 1 Sam. 27. 6.

  • 6. Other enemies sought his favor, 2 Sam. 8. 10.

    Thus God can turn the hearts of all sorts, even of enemies towards his Saints.

• 3. Preservation against the attempts of all that sought his hurt: as against Saul, Achish, his own Soldiers, 1 Sam. 30. 6. Absalom his Son, Sheba and others.

  To this head may be referred such recoveries he had from deadly distresses, whether by sickness, or other ways, Psal. 6. 1. and 31. 21. and Psal. 116. 3.

  Such were the foresaid deliverances as David penned many Psalms in memorial of them, witness the titles of Psal. 3. and 18, and 34, and 56, and 57, and 59.

  In David, see how safe they are whom the Lord doth keep.

• 4. The puissant Armies and brave Commanders in War, which he had for multitude, he had fifteen hundred thousand, and seventy thousand men of War, in ten of his Tribes: for the number of two Tribes was not given up, 1 Chron. 21. 5. we count 30, or 40 thousand a very great Army, 50 thousand is counted a Camp royal. What then a hundred thousand? what an hundred thousand multiplied fifteen times, and seventy thousand added to them. Wise Solomon accounts it an honor to a King to have a multitude of people, (Prov. 14. 28.) what is it then to have a multitude of such people as are men of War, able to defend their King and Kingdom. This must needs be a great honor, safety, and security. 〈◊〉 these there were very many such worthies, as never any Prince, or State had: one of the least could resist an hundred, and one of the greatest a thousand, 1 Chron. 12. 14. So as in his time was accomplished that promise which is made, Josh. 23. 10. For particular instances observe, 1 Chron. 11. 11, 18 20, 22 23, and •… 0. 4, &c.

  Where the Lord setteth a man apart to great matters, he will raise up answerable means.

• 5. Victories over all his enemies. Never the like from Joshua 's days to his; he was never put to flight in any pitched-battle. Indeed he sled from Saul and from Absalom: but not as overcome, but as a prudent man, to prevent danger, and avoid effusion of the blood of God's people. David by himself alone overthrew Goliath: so did sundry of his Worthies destroy other Giants: by David's victories the peace of the land was settled, and the safety of God's people secured. Thereby Solomon his Son became such a man of Peace, as he himself was of War; so many and so great were his victories, as he is accounted one of the nine Worthies of the World. The glory, fame, and triumph, arising from conquest over enemies, hath ever been accounted one of the greatest.

• 6. A great and a good name, and that while he lived, and after he was dead among Jews and Christians to this very day. Upon the first showing of himself against the enemy, his name was extolled above the Kings, 1 Sam. 18. 7. His fame was spread abroad, not only throughout all Israel, but also in other Countries, even among the enemies, 1 Sam. 21. 11, and 29. 5. yea, it is said that his name was much set by, 1 Sam. 18. 30.

  The Lord himself saith, I have made thee a great name, &c. 2 Sam. 7. 9. No man's name after his death was more famous than David's. If any were of good name, or note, they were said to be like David, 2 Kings 18. 3. and 〈◊〉 . 2. If any of his posterity degenerated, they were said to be unlike David, as 1 Kings 11. 46. and 14. 8. and 15. 3. Yea, the Royal Throne and City was styled the Throne and City of David, 1 Kings 8. 1. The Sepulchers, where Kings were buried, Sepulchers of David, Neh. 3. 16. & the promises concerning Christ, are called the sure mercies of David, Isai 55. 3. Acts 13. 34. When God speaketh of him, he ordinarily giveth him this Title, David my servant, 1 Kings 11: 18. and God is styled the God of David, 2 Chr. 34▪ 4. The Lord God of David, Isai 38. 5. and David is called the man of God, Neh. 12. 36.

  They who desire a good name, let them endeavor to be like David.

• 7. A stock of the regal line. One King there was before David, namely Saul: but he and his posterity were cut off. David's posterity continued to sit on his Throne, so long as there was any King of Jerusalem. Herein a difference is made betwixt Saul and David, 2 Sam. 7. 15, 16. Though many of his posterity deserved to be cut off, yet for David's sake God continued them, 1 King. 11 11, 12 13, 34, 35▪ and 15. 4. 2 Chr. 21, 7.
• 8. A stock of Christ's Kingdom. In this respect David's Kingdom is said to endure forever, 1 Sam. 7. 16. Ier. 23. 5, 6. Therefore the Evangelist Matthew, who s •… ts down the legal Pedigree of Christ, begins with David, Matthew 1. 1.

§. 217. Of David's being a type of Christ.

DAVID in sundry excellencies was an especial type of Christ, as appeareth by the particulars following:

• 1. His name. For Christ is oft called by that name of David, Ezek. 34. 23, 24. and 37 24, 25.

  Besides David 's name doth signify beloved, (see §. 211.) and Christ was the beloved of God, Matth. 3. 17.

• 2. His particular calling. David was a shepherd: so Christ, John. 10. 11.
• 3. His faithful keeping of his Fathers sheep, 1 Sam. 17. 34. In this respect Christ is called the good shepherd, John. 10 14.
• 4. His manifold crosses. Christ was envied, scorned, persecuted, and other ways afflicted, as David was.
• 5. His patient bearing of crosses. Of David's patience we heard before. §. But Christ's far surpassed David's.
• 6. His special functions royal and prophetical. Christ also was a King and Prophet.
• 7. His Duel with Goliath. Christ in like manner did Combat with, and overcame that great Goliath the Devil,
• 8. His victories over all his enemies. So Christ hath and will subdue 〈◊〉 .

§. 218. Of the fruits of David's Faith.

A Question may be moved, how those things before mentioned may be accounted fruits of David 's Faith. For he as others are brought in as pat •… of Faith.

Answ.

• 1. His name, which signifieth beloved, shown that he believed in God.
• 2. His sins, though they came not from Faith, yet they made way to the great •… manifestation and exercise of his Faith.
• 3. His manifold crosses did much more manifest and exercise his Faith.
• 4. His graces were apparent fruits of Faith. The Apostle hath produced all 〈◊〉 worthy works of other Saints, as fruits of Faith: in like manner were David's. Faith is a mother grace, from which all other graces do proceed.
• 5. His privileges were a recompense of his Faith, as God's accepting Abel, translating Enoch, saving Noah, and other recompenses of other Saints followed upon their Faith, and were evidences thereof.

§. 219. Of Samuel's names

THE sixth particular instance of the Apostles general▪ Catalogue is Samuel, [a ] David, and Samuel, are joined together by a double copulative. For besides that they lived together at the same time, they both sustained two great 〈◊〉 ; one civil, the supreme Governor; the other Ecclesiastical, an extraordinary Prophet.

In Samuel we may observe,

• 1. His name.
• 2. His birth.
• 3. His education.
• 4. His life and conversation.
• 5. His crosses.
• 6. His blessings.
• 7. His rest in the typical resemblance of Christ in the grave.

I. His name, Samuel is compounded of three words: the first letter only of some of them being used: The Hebrew word signifieth thus much; I asked him of the Lord, for he was a Child of prayer: This reason is rendered, 1 Sam. 1. 20.

By this name we see,

• 1. What faithful and fervent prayer may do, even open a barren womb.
• 2. Memorials of God's mercies are to be kept. This name preserved a memorial, both of God's mercy in giving a Son, and also of the means of obtaining that mercy, which was prayer.
• 3. Fit names are good memorials. They oft bring to mind the memorable matter for which the name is given.
• 4. God's hearing prayer is a matter worthy to be remembered.

§. 220. Of Samuel's birth, and education.

II. SAMUELS birth was extraordinary: for it was out of a barren womb.

So was Isaac's, (Gen. 11. 30.) Jacob's, (Gen. 25. 21.) Josephs, (Gen. 29. 31.) Samson's, (Judge 13. 2.) The Shunamites son, (2 King. 4. 14.) John Baptists, Luke 1. 7.

Hereby we see that matters above hope are under hope, Rom. 4. 18. This Chapt. giveth many evidences thereof.

III. Samuel 's education was from his Child-hood 〈◊〉 with piety. As upon prayer he was conceived, so for his birth solemn praise was given to God, 1 Sam. 2. 1. By vow before he was conceived, he was devoted to God: and in his infancy he was actually dedicated to God. From his Child-hood he was trained up in the house of God.

These acts of piety in his parents, God rewarded with sundry other Children: and with •… xtraordinary endowments on this Samuel.

God spake to him while he was yet a Child, and after so inspired him, as he became an extraordinary Prophet.

Oh that parents would set the parents of Samuel as a pattern before them; Assuredly they should some way, or other find an abundant recompense.

§. 221. Of Samuel 's life and conversation.

IV. SAmuel 's life and conversation may be considered two ways.

1. In his younger years, while he was under government.

2. In his riper and elder years, while he was a Governor.

• 1. While he was young, he ministered unto the Lord before Eli, 1 Sam. 2. 11. and 3. 1. There he manifested his obedience.
  • 1. To his Parents, by a abiding in that place and calling, wherein they settled him.
  • 2. To his tutor, or Master, to whom he was by his Parents committed, as is intended under this phrase, He ministered before Eli, 1 Sam. 3. 1. This is further confirmed by his readiness to run again and again, and that in the night time, when he supposed that Eli had called him, and by declaring the whole message, which he had received from the Lord, to Eli, upon his charge, 1 Sam. 3. 18.

  A worthy pattern this is for such as are under Authority.

  When he came to riper years, he became a Prophet and a Judge.

As a Prophet he was faithful, 1 Sam. 3. 20. This is an especial property of a good Prophet, 1 Cor. 4. 〈◊〉 .

His faithfulness was manifested two ways.

• 1. In declaring God's mind to the people.
• 2. In putting up the people's desire unto God, which was by prayer; wherein he was very powerful, Ier. 15. 1. Psal. 99. 6.

He took a right course to make his prayer available for the people, for

• 1. He brought the people together to join with him in public prayer.
• 2. He fitted them to that public duty, by calling them to forsake their sins.
• 3. He caused them deeply to humble themselves, and to pour out their Souls before God. In which respect they are said to draw water, and pour it out before the Lord.
• 4. He brought them further to sanctify, and enlarge their humiliation by fasting, 1 Sam. 7. 3, 4, &c.
• 5. He promiseth to pray for the people himself, and acknowledgeth it a sin to omit that duty, 1 Sam. 12. 23.
• 6. His own prayer was so powerful, as thereby he did not only obtain preservation from enemies, but also such extraordinary thunder, as scattered the enemies, 1 Sam. 7. 10.

The other function, whereby Samuel 's life in his elder years, is set out, respecteth his government, as he was a Judge: Hereof two things are especially recorded.

1. His sedulity. 2. His integrity. To these two heads may all things becoming a good Governor be referred.

Either of these without the other makes ones government very defective and faulty. Let a Governor take indefatigable pains: yet if he be corrupt, his pains may prove the more pernicious. Let him be upright, if he be negligent and idle, 〈◊〉 is the glory of his uprightness? But if both concur, much may be expe •… from the government of such a one; for much will be performed thereby, 〈◊〉 by Samuel, in whom both concurred.

This testified his diligence that he stayed not at his own house for all the peo •… come thither for judgment: but he went from place to place. He had 〈◊〉 yearly progress and circuit, not for his own pleasure, but for his people's 〈◊〉 and good. The places whither he went in his yearly circute were Bethel, 〈◊〉 Gilgal, and Mizpah, (1 Sam. 7. 16.) all of them in the utmost wastes of 〈◊〉 .

Concerning his incorruptness he challengeth all the people, if any way they 〈◊〉 impeach him. But they were so far from that, as they bare public wit •… to his integrity.

O that Christian Magistrates would set Samuel as a pattern before them, in 〈◊〉 and integrity.

§. 222. Of Samuel 's crosses.

IT could not be but that Samuel living and ruling in such evil times as he 〈◊〉 , should meet with many crosses. Among them two are most observable. 〈◊〉 in the beginning, the other toward the end of his government.

〈◊〉 began with one of the most lamentable Tragedies that had befallen 〈◊〉 State, since they were settled in Canaan. Israel was twice smitten before their 〈◊〉 . Once about 4000 men were slain, and at another time 3000 and 〈◊〉 the Ark of God was taken, and the Priests that carried it were slain. 〈◊〉 dismal was this news, as old Eli, who then was Judge, and whom Samuel 〈◊〉 , at the first news thereof, fell from off his seat backward, and brake his 〈◊〉 . Such an entrance into the government could not be, but a heavy cross 〈◊〉 〈◊〉 , who was their governor.

The other cross about the end of his government was his rejection: aggre •… by the quarrel which was picked to coll •… ur the same: that it was his sons 〈◊〉 governing, 1 Sam. 8. 5.

To reject him whom God had chosen and settled for a Judge over his people, 〈◊〉 not be but an heavy cross to that good old man, and that two ways;

1. In regard of himself, who was much disgraced hereby.

2. In regard of the people, who herein manifested a tumultuous mind against God, and provoked him to give him a King in anger, Hos. 13. 1 •… .

〈◊〉 that they should lay the cause thereof on him, and his Sons must needs 〈◊〉 more pierce his Soul: therefore it is said that it pleased him, 1 Sam. 8. 6.

True it is, that his Sons were corrupt Judges, but must the Father be rejected 〈◊〉 : this was a remedy worse than the malady.

Though it be said that he made his Sons Judges over Israel; yet doth not that phrase intend, that he gave over the whole government to them, much less that 〈◊〉 justified them in their male-government. The people might have made their complaint to him for redress; which if he had refused, or neglected to do, they might have had some more color for what they did.

The advantage which the people took at Samuel's Sons ill government, showeth what pious Parents may suffer for their impious Children. This was before manifested in Eli's case.

§. 223. Of blessings conferred on Samuel.

THe blessings confer'd on Samuel were many and great: as,

• 1. His extraordinary birth. He was a Child of prayer: and after an especial manner given of God.
• 2. God's Son appearing unto him, even when he was a Child.
• 3. His high advancement to be a Prophet and a Judge.
• 4. God's continual abode with him: and fulfilling his Prophesy, 1 Sam. 3. 19.
• 5. God's hearing his prayers.
• 6. God's blessing his government with the conversion of his people, and confusion of his enemies, 1 Sam. 7. 3, &c.
• 7. God's associating himself with him when he was rejected, 1 Sam. 8. 7.
• 8. God's sealing up his integrity by a visible sign, whereby the people were brought to see their sin, 1 Sam. 12. 18, 19.
• 9. The esteem wherein both King and people had him, even after Saul was made King, 1 Sam. 11. 7.
• 10. The fullness of days whereto he attained, 1 Sam. 8. 1. and 28. 14.
• 11. An honorable funeral, 1 Sam. 25. 1.
• 12. Resting after his death. This I do the rather note in opposition to that Popish position of Samuel's being raised by a woman that had a familiar spirit, 1 Sam. 28. 11, 12, &c. For quietly to rest after death, is a common privilege of all Saints.

True it is that the bodies of the best may be taken out of the grave, and may be hurried up and down: but the question here is, concerning the Soul, which animated the body while it lived, and is severed from it by death, whether it do, or can before the resurrection enter into that body again, and in that body perform any duty of a living man without a miracle, for Papists teach, that the Soul of Samuel appeared unto Saul, after he was dead. For this they render these reasons.

1. The Scripture expressly saith, that Saul perceived, that it was Samuel, and that Samuel said to Saul, 1 Sam. 28. 14, 15.

Ans. It is usual in Scripture to give the names of things, to resemblances of them, even to such things as are like them.

Besides Saul might be deceived, and think that he perceived that to be Samuel, which was not so.

2. He that is called Samuel, foretold things to come, even such things, as did answerably fall out, 1 Sam. 28. 19.

Ans. 1. There was probability of that, which he that appeared to Saul did foretell; namely, That Israel should be delivered into the hands of the Philistines the next day, and that Saul and his sons should be dead. For the enemies were very strong, well prepared to battle, and resolved to put it to the Trial the next day: withal he knew that God had forsaken Saul, and supposed that God would leave him in that straight, and thereupon conclude that he and his sons should be destroyed.

2. God might use evil spirits to declare some things to come, as well as evil men, Deut. 13. 2.

3. What did the Devil care, if that which he foretold, had proved 〈◊〉 . He is the Father of lies, and cares not to be found a liar, so as he may work any mischief by his lie.

That it was not the Soul of Samuel; appears by these Arguments.

• 1. The Souls of those that depart in the Lord are so preserved by the Lord, as, nor Witches, nor Sorcerers, nor the Devil himself can disquiet them, and bring them to their bodies again.
• 2. The uniting of body and soul again after they are separated by death, is a Divine▪work, and cannot be done by a Diabolical power. Elijah and Elisha were declared to be the Prophets of God by a like work, 1 King. 17. 〈◊〉 . 2 King. 4. 35, 36. and 13. 21. So Christ declared himself to be the son of God by like acts, Matth. 9. 25. Luke 7. 15. John. 11. 44. And Peter hereby shown himself to be an Apostle of Christ, Act. 9. 40. So did Paul, Act. •… 0. 10.
• 3. Had he been Samuel indeed, he would not have suffered himself to be worshipped, as Saul worshipped that personage, which appeared to him. An Angel would not suffer Divine worship to be done unto him, Rev. 19. 10. Not Peter, Act. 10, 25, 26.

We may therefore well conclude that Samuel himself being dead, quietly rested, and could not be molested by the Devil, upon any ones motion, as is suggested.

§. 224. Of Samuel 's being a type of Christ.

THE last point to be observed about Samuel, is to show, wherein he was a type of Christ. This will appear in the particulars following.

• 1. In the ground of his birth, Samuel was a Child of prayer, and a Child of promise, intended in this phrase, God grant thee thy petition, that thou hast as •… ed of him, 1 Sam. 1. 17. This he spake as High Priest, by the Spirit of God. So was Christ, Isa. 9. 6. and 14. 7.
• 2. In the great favor, and especial grace, wherein he grew up after he was born, 1 Sam. 2. 26. So did Christ, Luk. 2. 40, 52.
• 3. In the rejoicing that was after his birth. A solemn form of praise was sp •… ung thereupon, 1 Sam. 2. 1. So after Christ's birth. Luk. 2. 13, 14.
• 4. In the Stock out of which he was brought forth, which was a barren woman; 1 Sam. 1. 15. So Christ out of a Virgin, Matth. 1. 23, 25.
• 5. In his worth and excellency, for so were all Children of prayer and promise, of singular worth. 1 Sam. 3. 19, &c. But Christ herein infinitely surpassed all.
• 6. In God's timely manifesting himself to him, even when he was but a child▪ 1 Sam. 3. 1, &c. So in Christ, at twelve years old, Luk. 2. 42.
• 7. In his distinct offices; for Samuel was a Priest, 1 Sam. 7. 10. a Prophet: 1 Sam. 3. 20. And a Judge, 1 Sam. 7. 15. So was Christ, a Priest, a Prophet, and a King.
• 8. In his faithfulness, 1 Sam. 3. 20. Christ surpassed all sorts, as in other things, so in faithfulness, Heb. 3. 2.
• 9. In the end of his raising up, which was to rescue God's people from their enemies, 1 Sam. 7. 13, 14. This was the end of Christ assuming our nature, L •… k. 1. 71. Therefore at the time, when the one and the other, were raised up, 〈◊〉 people of God were in great servitude.
• 10. In that ingratitude of the people against him, notwithstanding his dili •… ence in well-governing them, and the great deliverances wrought by him, he was rejected, 1 Sam. 8. 5. So was Christ dealt withal, Luk. 19. 14. Matth. 11, 42.

§. 225. Of the special evidences of the Prophets Faith.

THE seventh, and last particular is more indefinite than the former were. They were set down by their distinct rooms.

These are many of them implied under this title of function Prophets. The word is of the plural number, because there were many included under it.

Of this title, Prophet, Of the function comprised under it, of the distinct 〈◊〉 thereof; Of their extraordinary endowments, of the reasons why they were 〈◊〉 up, and of sundry other points concerning them. See Chap. 1. ver. 1. •… . 12.

That which I here intend to add about them, is, concerning the special evidences of their Faith: for for that end is mention here made of them.

The evidences were these,

• 1. Faithfulness, in their function, this is manifested two ways.
  • 1. They delivered nothing but what they had received; hereupon many of their Prophesies began with this style, Thus saith the Lord, The Word of the Lord Isa. 7. 7. Zec. 4. 6.
  • 2. They concealed nothing they had received; Though it were a burden. This therefore was another phrase of Prophets. The burden of the Lord. Mal. 1. 1. When by reason of the people's unworthiness, Jeremiah had a thought of concealing God's Word, it was in his heart, as a burning fire shut up. Jer. 20. 9.
• 2. Diligence in their calling. This is set out by their rising betimes (2 Chro. •… 6. 15.) And rising up early every day. Jer 7. 25.
• 3. Courage: they would not be daunted with people's opposition. Their faces were hardy, strong, as an adamant. Ezek. 3. 8, 9.
• 4. An humble submission, to whatsoever God should call them. Isaiah walked bare •… foot. Isa. 20. 3. Jeremiah went with a yoke about his neck, Jere. 27. 2. and 28. 10. Ezek. 1. Eli eat his bread made of all sorts of course corn, mingled together, and drunk water by a stinted measure, which was a very small measure. Ezek. 4. 11, 12.
• 5. Patient bearing of all manner of persecution. Christ testifieth thus much of them, Matth. 5. 12. and Stephen, Act. 7. 52. and an Apostle James 5. 10.
• 6. Power in Prayer. Of Samuel's power we heard before §. 221. An Apostle giveth testimony of Elijah 's power herein, I am. 5. 17, 18. The like is noted of Isaiah, 2 Chron. 32. 20, 21. and of Daniel, Dan. 2. 18. and 9. 23.

§. 226. Of the Analysis of, and Observations from

THE sum of this verse is a succinct Catalogue of sundry Worthies. Herein we may observe,

• 1. A Transition.
• 2. An Induction.

In the Transition observe,

• 1. The Manner.
• 2. The Matter.

The Manner, is by way of Interrogation.

The Matter noteth out,

• 1. An extent.
• 2. A restraint.

The extent implieth, that there were more Worthies, than he reckoned up.

The restraint implieth, that it was not meet for him to reckon up all.

The induction setteth down sundry particular persons, and that two ways,

• 1 By their distinct names, which are in number six.
  • 1. Gideon.
  • 2. Barak.
  • 3. Samson.
  • 4. Jephthah.
  • 5. David.
  • 6. Samuel.
• 2. By their function. Prophets.

Doctrines.
• I. FAith is the grace that much commends men. All here set down, are commended by their faith, as the inference of this Catalogue upon the former showeth.
• II. God had more worthies than are requisite to be made known. This interrogation, What should I more say? intendeth as much. See §. 192.
• III. Great is the multitude of Believers. Time would fail to reckon them up all. See §. 192.
• IV. Tediousness is to be avoided. This is the reason why the Apostle forbeareth to go on, as largely as he had done before, See §. 192.
• V. Grace maketh honorable. All these that for honor sake are put into this Catalogue, were endued with Grace.
• VI. God enableth men to accomplish what he calleth them unto. All these here mentioned, were called unto great achievements, and answerably enabled.
• VII. A mean man may be enabled to great matters. So was Gideon. See §. 195. &c.
• VIII. Such as are weak in Faith may become strong. So did Barak. See §. 198.
• IX. God can give strength to admiration. Instant. Samson.
• X. Grace lost may be recovered. So it was in Samson.
• XI. Men of eminent parts are subject to Gross Sins. So was Samson, and other of the Worthies here mentioned. Of these three last Doctrines, See §. 199. &c.
• XII. Bastardy is no bar to regeneration. Jephthah was base born, yet new born. See §. 207.
• XIII. Rash vows are dangerous, Witness Iephthahs vow, See §. 208.
• XIV. Best Saints are subject to soarest trials. Witness David. See §. 212.
• XV. God punishes sin in his dearest children. So he did in David, and in Samson before him. See §. 213.
• XVI. God can make a child to be a Prophet. So he made Samuel. See §. 220.
• XVII. The most faithful Governor may be rejected. So was Samuel. See §. 222.
• XVIII. God of old had extraordinary ministers of his Word. See §. 225.
• XIX. Faith exerciseth itself in men of extraordinary parts. Such were the Prophets, and such were all the extraordinary persons, who are commended. See §. 225.

§. 227. Of subduing Kingdoms through Faith.

THE Faith of the forementioned Worthies is in this, and the verses following commended by sundry rare effects, which may be brought to two heads.

• 1. Great things done. v. 33, 34.
• 2. Soare things endured. v. 35, 36, 37.

This relative, Who, hath reference to the Worthies mentioned in the former •… erse, of whom some did some of the things here mentioned, others did others: as we shall show upon the particular acts.

This phrase, through Faith, is set down in the beginning, to show, that faith 〈◊〉 itself to all those kinds of works done, and sufferings endured, and it showeth, that by Faith, matters above human power may be done. So were many of the following instances.

Faith eyeth God, and resteth on him; yea, and draweth virtue from him, to do or endure whatsoever shall seem good to him.

The first of the great things here mentioned to be done is thus expressed, Subdued Kingdoms.

The Greek word which we translate subdued is a compound. The root whence it cometh is a man that signifieth strife, or fight. And the simple verb thence derived signifieth to strive or to fight, 1 Tim. 6. 12. This compound implieth by striving or fighting to subdue and destroy.

As our English word Kingdom, hath his notation from a King, so the Greek word used by the Apostle, and by Kingdoms he meaneth whole Nations consisting of many Towns, Cities, and people in them: and those several Nations under the government of several Kings.

This instance of subduing Kingdoms being brought in, as an effect of faith, giveth proof to the lawfulness of war: for War is the ordinary means of subduing Kingdoms. Hereof see more chap. 7. v. 1. §. 9.

Yea further this giveth proof, that by war, Nations may be subdued: and that, either by bringing the Inhabitants thereof under subjection, or by destroying of them.

This effect hath in special reference to David. All the forementioned Judges, as Gideon, Barak, Samson, Jephthah and Samuel, subdued such Kingdoms, as in their time tyrannized over the people of God: but none of them brought under and destroyed so many as David did.

To subdue and destroy so many, as David did, may imply a bloody and cruel disposition: but such a disposition may not be imagined to be in him, who was so guided by faith as David was: and who was endued with such excellent graces, as hath been observed to be in David, §. 214, 215.

They who take a warrant from Joshua, and the Judges that succeeded him: or from David, and the Kings that succeeded him, must be sure of a good ground; that it may be said of them, through Faith, they waged war, and subdued Kingdoms. Thus may they with courage attempt such matters: and upon their good success, rejoice and give the praise to God.

Of the just grounds of War, See The Churches Conquest on Exod. 17. 9. §. 18, 19.

§. 228. Of working righteousness.

A Second effect of faith is thus set down, wrought righteousness. The verb translated, wrought, cometh from a noun that signifieth, work, and the verb to work, Matth. 26. 10. It being applied to Faith, as an effect thereof, plainly demonstrateth, that Faith is operative, I am. 2. 22. Gal. 5. 6. 1 Thessal. 1. 3.

There is such a Life, Vigour, Spirit, and in it, as will not, as cannot be wholly smothered. The Spirit of Faith forceth the Believer to speak (2 Cor. 4. 13.) So also to walk, and to do. So long as a man hath Life and Spirit in him, there will be motion, at least there will be breathing.

By working, we may give evidence of the truth of Faith in us.

See more hereof in the Saints Sacrifice, on Psal. 116. ver. 9. §. 59.

The proper work of Faith is here said to be, righteousness.

Of righteousness what it is, and of the distinct parts thereof. See Chap. 1. v. 9. §. 114.

Of the excellency of righteousness. See v. 7. §. 33.

This effect of Faith hath reference to all the forementioned Worthies; For all of them wrought righteousness; both in the good which they did for God's people, and also in the righteous vengeance, which they executed on their enemies. So did Gideon, Barak, Samson, Jephthah, David, and Samuel.

Of David, it is expressly said, that he executed Judgment, and Justice unto all his people. 2 Sam. 8. 15.

Of righteousness in Governors, which is here especially meant. See Chap. 7. v. 2. §. 20.

§. 229. Of receiving Promises.

THE third effect of the Faith of the foresaid Worthies, was this, they obtained the promise.

Of the Greek word translated, obtained, See Chap. 6. verse 15. §. 109.

Of the other word translated, promises, See Chap. 4. v. 1. §. 6.

To obtain promises, implieth three things,

• 1. To be accounted in the number of those to whom the promises belong. Act. 2. 39. In this respect, such are called, Heirs of the promise, Hebr. 6. 17.
• 2. To believe those promises, and thereby to apply them as matters which concern ourselves in particular. Thus to believe and to receive, are put for one, and the same thing, John 1. 12.
• 3. To enjoy the things promised. Thus promises are taken Metonymically, the efficient put for the effect, as Heb. 6. 12. and 10. 36.

All these may well stand together, neither of them cross the other, but do very fitly depend one upon another, as so many links upon one and the same chain. For the Gospel assuring those that live under it, and attend unto it, that the promises belong to them, and their children, they thereupon believe them, (as Act. 2. 39, 41.) and through this faith they come in time to enjoy the things promised, as the Saints of old did, Heb. 6. 12.

The last of the foresaid respects, which is to enjoy the things promised, is here especially meant, and that is most agreeable to the word of obtaining, or enjoying here used by the Apostle.

Object. It is said of the ancient Patriarchs, that they received not the promises, v. 13. Yea, as much is said of all that lived before Christ. v. 39.

Answ. 1. There are three distinct Greek words in this, and the two other 〈◊〉 out of which the objection is raised. Yet I cannot deny but that those three words do oft signify one and the same thing.

2. We must distinguish betwixt times. The Worthies mentioned v. 17. lived 〈◊〉 before those that are intended in this text. In the former place he speaketh 〈◊〉 Abraham, Isaac, Jacob, Joseph, and such as lived before Israel's entrance into Canaan: but here of the Judges, Kings, and Prophets, that possessed that 〈◊〉 . Thus the former received not the promises of driving out the Canaanites, inhabiting their Land, and being a populous and settled polity. These did enjoy those promises.

3. Observe the difference of promises. Some were of special matters belon •… to themselves; as a promise was made to Joshua of subduing the Nations, 〈◊〉 . 1. 5. Promises to several Judges of Victory over those enemies, which in their days oppressed the people, Judge. 4. 7. and 6. 14. To David a Kingdom was promised, 1 Sam. 16. 13. These they obtained. Other promises were of the Mystical Truth, and spiritual substance of the external and typical promises. That truth and substance, was Christ himself actually exhibited, and all things which he did and endured for man's Redemption and Salvation. None that lived within the time that the Apostle here speaketh of, received these promises, as verse 39.

4. Put difference betwixt an assured expectation, and a present fruition: and betwixt that evidence which faith giveth, v. 1. and that which is by sense. In the former respect, namely in an assured expectation, all the faithful embraced and received all the promises made to them, even before they were accomplished. Abraham saw Christ's day, John 8. 56. Thus David saw Christ crucified, ( Psal. 22. 1. &c.) raised ( Psal. 16. 10.) ascended ( Psal. 68. 18) set at God's right 〈◊〉 ( Psal. 119. 1.) In the latter respect none received the promises, but they that lived when they were actually exhibited, Act. 13. 32, 33.

5. Distinguish betwixt Christ himself, and the things which he did, and en •… on the one side; and the benefits which slow from thence on the other side, which are remission of sins, and eternal salvation. Though they enjoyed not the former, yet they did these latter, Heb. 6. 12. Act. 15. 11.

This that is here noted as a fruit of their Faith, that they obtained the promises, 〈◊〉 demonstrateth, that divine promises are the ground of Faith, as hath been proved Chap. 6. v. 13. §. 96.

This also doth further demonstrate, that by faith things promised are obtained. By Faith Abraham obtained the promised Son.

By Faith Moses carried the Israelites out of Egypt. By faith Joshua vanquished the Nations, and divided their Land amongst the Israelites. The like •… ight be exemplified in all other accomplishments of God's promises. Hereupon it is said, Believe in the Lord your God, so shall you be established, 2 Chro. 20. 20. On this ground, said old Elizabeth, to the Virgin Mary, Blessed is she that believed: for there shall be a performance of those things which were told her from the Lord, Luk. 1. 45.

Faith is that means which God hath sanctified to this end. Hereof see more in The Churches Conquest, on Exod. 17. 27. §. 43.

§. 230. Of stopping the mouths of Lions.

A Fourth effect of the faith of the foresaid Worthies, is thus expressed, stopped the mouths of Lions.

The word translated, stopped, signifieth the hindering of the force, and Violence of a thing. It is thrice only used in the New Testament.

• 1. It is used in reference to a man's mouth, so as he cannot utter anything against this, or that point, nor reason against the same, in this phrase, that every mouth may be stopped, Rom. 3. 19.
• 2. In reference to a man's credit, thus, No man shall stop me of this boasting, •… Cor. 11. 10.
• 3. In reference to the fierceness of Lions. So here. Thus it may be taken literally, and have reference to those Lions among whom Daniel was cast, their mouths were so shut as they could not hurt Daniel. Dan. 6. 22. It may be M •… tonymically extended to every way of hindering Lions from doing any hurt: as to Samson, who tare a Lyon, and so kept him from doing hurt to himself, or to any that were in his company, Judge. 14. 6. And to David, who slew a Lion and a Bear, that entered upon his Fathers flock, 1 Sam. 17. 34. &c. And to Benasah, who also slew a Lion, 2 Sam. 23. 20.

Lions are of all living creatures the most fierce, cruel, and irresistible, Prov. 30. 30. Their very roaring is terrible, Amos▪ 3. 8. They live upon other living creatures, sparing none, no not men. Ezek. 19. 3. Dan. 6. 24. Their walking is to devour, 1 Pet. 5. 8. They devour with their mouths: therefore by stopping their mouths, they are kept from devouring, Dan. 6. 22.

Object. They can with their claws tear their prey all to pieces.

Answ. Synecdochically their most dangerous part is put for all other 〈◊〉 where with they do mischief. Therefore to stop their mouths, extend •… th to a restraining of them from doing hurt, yea, and to killing of them, is in some of the cases before propounded.

Hereunto may be applied this promise, Thou shalt tread upon the Lion and Adder: the young Lion, and the Dragon shalt thou trample under feet. Psal. 91. 13. Metaphorically also, it may be applied to such men, as for cruelty and strength, are as Lions. Thus it is said, that Benaiah slew two Lion-like men. 2 Sam. 23. 2. David thus expoundeth this Metaphor, My soul is among Lions, even the Sons of Men, &c. Psal. 57. 4. Paul was delivered from such a Lion, 2 Tim. 4. 17. Prayer is made against such, Psal. 22. 21. and 35. 17. and 58. 6.

Yea, the Metaphor may be extended to the Devil, who by faith is vanquished, 1 Pet. 5. 8, 9.

This must needs be a fruit of faith, for man by his strength is not able to stop the mouths of Lions. Daniel was but one, yet he believing, the mouths of many Lions were stopped: but his adversaries and accusers were many; when they and theirs were cast into the Den of Lions, the Lions quickly had the mastery of them, Dan. 6. 22, 24.

Thus it appeareth, that that may be done by faith, which otherwise cannot be done.

§. 231. Of quenching the violence of fire.

THIS verse dependeth on the former, as going on with an enumeration of other effects of the Faith of the forenamed Worthies: so as a fit effect is thus expressed, quenched the violence of fire.

The word translated, quench, is applied to the wasting of Lamps and their going out, ( Matth. 22. 8.) and to the flax that taketh fire ( Matth. 12. 20.) and to fiery darts, ( Ephes. 6. 16.) yea, and to the fire of hell; but negatively, because it can never be quenched, Mark. 9. 44. Metaphorically it is applied to the spirit, and to the fervor thereof, which we ought in no wise to quench, 1 Thess. 5. 19.

Here it is properly taken in that it is applied to fire; for fire is properly said to be quenched; and then especially when so much water is poured upon it as taketh away all the heat thereof; for water is a contrary element, so as when fire and water meet, the stronger overcometh.

It may also be extended to any manner of way, or means of putting out fire, and taking away the heat thereof.

Fire is of all senseless creatures the most terrible, dangerous and pernicious. We say in our proverb, fire and water are merciless, whole Cities have been destroyed therewith, Josh. 8. 28. Judge. 20. 47. Yea, many Cities together, Gen. 19. 24, 25. The whole world shall be destroyed with fire, 2 Pet. 3. 10, 12.

Metaphorically God's wrath is so styled fire, 2 Sam. 22. 9. Yea, God himself, when he is incensed, is so styled, ( Deut. 4. 24.) and divine vengeance, ( Heb. 10. 17.) and Hell •… orment, Math. 25. 41.

The word translated violence, properly signifieth force, or power. Fitly it is 〈◊〉 to fire, because fire overcometh everything; and nothing can withstand it. But then especially fire getteth force, strength, and violence, when much fuel is put to it: and when it is kept in: as in an Oven, Furnace, or any other like place. By keeping it in, the force and violence of it, is much increased, as Dan. 3. 19. 22.

This violence of fire is in general said to be quenched, when it is kept from 〈◊〉 , and that is not only by pouring water upon it, but also when fuel is drawn from it, Prov. 26. 20.

This effect of Faith hath an especial respect to the three companions of Da •… , who being cast into the midst of a burning, fiery furnace, were no whit at all hurt thereby, 1 Dan. 3. 21, 25.

To them the fire was as quenched; yea, this may be applied to the burning of Martyrs: who (though they were consumed to ashes) by reason of their patient enduring thereof, may be said to quench the violence of that fire. Many of them sang in the midst of the flames of fire: whereby it appears, that they were not so terrified thereby, as to deny that truth for which they suffered.

This also is an evidence of a true and great faith; As the former instance of stopping the mouths of Lions, gave proof of the power of Faith over the fiercest, and strongest of unreasonable Creatures: So this instance giveth proof of the power thereof over the fiercest, and strongest of senseless Creatures.

That which is said of fire may also be applied to water, another merciless Creature, Jonah. 2. 10. 2 Cor. 11. 25. Isa. 43. 2.

§. 232. Of escaping the edge of the sword.

THe sixth effect of the Faith of the forenamed worthies, is this, they escaped the edge of the sword.

A sword is a sharp, piercing, mortal instrument: many have in all ages been destroyed thereby.

The Greek word is derived from a verb that signifieh to fight, or strive, Jam. 4. 2. Act. 7. 2. Hence a noun, which signifieth a fight, or strife, Jam. 4. 1. A sword is used either for defense, Luke 22. 38. or offense, Matth. 26. 51. Magistrates use the sword against malefactors, Rom. 13. 4. Others against such as they are displeased withal, Gen. 34. 25. All have ever used it against their enemies, Exod. 17. 13.

The word translated edge, properly signifieth mouth.

In all the learned languages the edge of a sword is called the mouth of a 〈◊〉 ; For as a mouth devoureth that which entereth into it, so a sword by the sharp edge of it destroyeth that which is smitten by it, and is said to devour, •… Sam. 2. 26. and 11. 25.

In the Greek the plural number is used thus, mouths, or edges, either to show a s •… ord, or two edges which is the sharpest, Chap. 4. v. 12. §. 71. or many swords: for Faith makes men escape both the greatest dangers, and also many dangers.

In Hebrew one and the same word signifieth a sword, and destruction. Sword i •… here Synecdochically put for javelin, spear, stone, or any other mortal instrument.

To escape the edge of the sword is to avoid that danger, which by a drawn sword, or other mortal instrument is intended against one. As if a naked sword were by an enemy held at ones breast, and yet he escape safe. Thus David escaped Saul's spear, which in regard of danger was as a naked sword▪ 1 Sam. 18. 11. and 19. 10. Yea, though Saul commanded his servants to k •… l David (1 Sam. 19. 1, 11.) & pursued him himself, (1 Sam. 19. 22.) and that with an Army (1 Sam. 23. 8.) yet David escaped. So Elijah escaped the edge of Ahab 's and Ahaziah 's sword, 1 King. 18. 10. and 19. 2. 2 King. 1. 9. so Michaiah, 1 King. 22. 28. and Elisha, 2 King. 6. 14, 31.

This instance showeth that by Faith desperate dangers may be escaped. I say desperate, not in regard of God and his power, as if there were no hope of help in him: but in regard of man: the danger being above his strength to stand against it: and above his ability to overcome it, or to free himself from it. That which to sense is desperate, without, beyond, above hope, to Faith in God▪ is sperable, under hope, and recoverable. David was ost in danger of death, Psal. 18. 4, 5. Psal. 116. 2. so Hezekiah, Isa. 38. 10, 11, &c. and Paul, 2 Cor. 48, 9, 10, and 11. 23, 24. Yet were they all delivered from those deadly dangers.

Faith makes a man depend on him, who is able to deliver him in the greatest straits. A Heathenish King could say to Daniel, Thy God whom thou servest continually, he will deliver thee, and again, Is thy God able to deliver thee from the Lions? Dan. 6. 16, 20. But much more to the purpose is this of an Apostle, We had the sentence of death in ourselves, that we should not trust in ourselves, but God which raiseth the dead, &c. 2 Cor. 1. 9, 10.

Quest. May Saints in confidence expect every deliverance that God can give?

Answ. Not simply, but with submission unto his will, as they who said, our God whom we serve is able to deliver us: and he will deliver us: but if not, we will not serve thy God's, &c. Dan. 3. 17, 18. see more hereof in the Saints sacrifice, on Psal. 116. 8. §. 52.

This is a great consolation and encouragement in the greatest straits and distresses whereunto in this world we are, or may be brought. None are, or can be so great, as to give just occasion of despair: because none do, or can exceed God's ability to help. On this ground the believer is confident, when that man that walketh only by sense, utterly despaireth.

§. 233. Of Saints being weak.

A Seventh effect of Faith is thus set down, out of weakness were made strong.

These words, were made strong, are the interpretation of one Greek compound verb: it is used both actively, and passively.

The simple verb, whence it is compounded signifieth, to be able.

This compound, to make able, or to make strong. It is applied to God, 1 Tim. 1. 12. 2 Tim. 4. 17.

In the passive it is attributed to Abraham, Rom. 4. 12. To Paul, Act. 9. 22. To Timothy, 2 Tim. 2. 1. And to all Christians, Eph. 6. 10.

Here it is passively taken. And may be applied to sundry of God's Worthies who were brought to great weakness: but yet recovered, and made strong.

Of the Greek word translated weakness, see Chap. 4. verse. 16. §. 89.

To aggravate the weakness whereunto they were brought, the abstract is used. He doth not say, of weak, (which is the concrete,) but out of weakness, (which is the abstract,) were made strong.

This carrieth emphasis, & implieth such an extremity of weakness, as there was little, or no hope of recovery from the same.

This fruit of Faith in being made strong out of weakness, differeth from other fruits before mentioned in this, that it setteth out the vigor of Faith, in a man's weakness.

The former instances, shown the vigor of Faith against other strong, and violent things, as Kingdoms, Lions, Fire, and Sword; which presupposed strength in those that believed. But here is weakness, weakness in themselves, and out of that made strong.

This may fitly be applied to the bodily weakness of Hezekiah, he was sick •… to death: And thereupon he received this message from the Lord, Thou shalt 〈◊〉 , and not live, 2 King. 20. 1. It appears that he was sick of the Plague, or Pe •… ence, for he had a boil, or Plague-sore, which arose on his body, and was afterwards healed by a lump of Figs: The venom of that sickness had seized on his •… all parts: and it is probable, that the tokens appeared upon his body, which are counted apparent signs of death. In this respect it was truly said, according to the course of nature, Thou shalt die, and not live.

Thus was Hezekiah, very weakness •… : so weak as there was no hope of gathering strength; Yet out of this weakness was he made strong: that is, he recovered his health and strength again. This recovery was extraordinary: Yet was it obtained by Faith: as is evident by the faithful prayer, which he made (1 King. 20. 3.) and which was graciously heard, whereupon we may conclude that it was in Faith: For the prayer of Faith shall save the sick, Jam. 5. 15.

Obj. In his prayer he pleads his walking with God, which implieth works.

Ans. 1. He pleaded not the merit of his works, but his sincerity in doing what he did, as an evidence of God's spirit in him, and of his respect to God.

•… . He doth not plead his walking before God as a thing done by him, but as a condition prescribed by God: whereby it might be known, to whom God's promise did belong: For God had said, That David should not want one of his •… ed to sit on the Throne of Israel, if they did take heed to their way, to walk before God in truth, 1 King 2. 4. But Hezekiah being conscious to his own integrity, and having at that time no Son to succeed him on the Throne, in his prayer calls God's promise to mind, and pleads that to God. The word remember, i •… Hezekiah 's prayer showeth that he had reference to God's promise, as Moses had in his prayer, Exod. 32. 13.

This showeth that by Faith, incurable diseases may be cured.

Quest. May recovery of health, and longer life, when one is sick, be prayed 〈◊〉 ?

Ans. Yes, with submission to God's will. And that on these grounds:

• 1. They are comprised in the fourth petition.
• 2. Christians are enjoined so to do, I am. 5. 14. 15.
• 3. Such things, are promised as a blessing, Exod. 23. 25. Psal. 41. 3.
• 4. Saints have prayed for those blessings, 2 Sam. 1 •… . 16.
• 5. God hath accepted, and granted such prayers, Phil. 2, 27.
• 6. Saints recovery, and continuance on earth is a blessing to the Church, Phil. 1. 24.

Though the weakness here intended may be applied to bodily sickness, yet i •… it not to be restrained thereunto: F •… r the word weakness is such an indef •… ite word, as may be applied to all manner of weakness, whether of body, or Soul, under weakness of Soul are comprised all manner of troubled passions, as anger, grief, fear, with the like: so also Satan's manifold temptations▪ and sundry effects following thereupon, as trouble, and anguish of mind, doubting, despairing, and other the like.

Under weakness of body are comprised, external maladies, as blindness, •… enesse, soars, boils, and such like. Job and Lazarus were much afflicted with such, Job 2. 7. Luke 16. 20.

Inward are all manner of distempered humors, and diseases within the body, as seavers, ( Mark. 1. •… 0.) and other sicknesses.

There are also weaknesses partly within and partly without a man's body, as •… nger, thirst, wearisomeness, and such like.

The primary ground of all these, was man's defection from God.

This subjection, even of Saints, to manifold weaknesses, admonisheth all of all sorts, to take heed of two dangerous extremes, which are security, and insolency. These do commonly arise from health, strength, peace, and all manner of prosperity. David, in his prosperity said, I shall never be moved, Psal. 30. 6. we ought to be the more watchful against these, in that not only wicked worldlings, but also the best Saints are subject thereunto.

The former, which is security, maketh men little to regard God, as they who say unto God, depart from us: For we desire not the knowledge of thy ways, Job 21. 14.

The later, which is insolency, maketh God little regard them, for, Though the Lord be high, yet hath he respect unto the lowly: but the proud he knoweth 〈◊〉 off, Psal. 138. 6.

§. 234. Of making strong, such as are weak.

THe main end of the Apostles mentioning such as are weak, is to amplify the power of Faith, in that they are made strong.

By Faith weak Children have been made strong, witness Josiah, 2 King, 22. 1, 2. And Samuel, 1 Sam. 3. 1, 2. David, 1 Sam. 17. 42. and others. So weak women were made strong, as Deborah, and Jael, Judge. 4. 9, 21. And men after they have been weakened, as Sampson, Judge. 16. 22. Job, Job 42. 10. David, Psal. 56. 13. and Peter, Joh. 21. 15.

The Apostle expressly saith, that God is able to make him that is weak stand, Rom. 14. 4.

Yea, God himself saith, that his strength is made perfect in weakness, 2 Cor. 12. 9.

• 1. This is sufficient to keep such as are weak from despair. God is as near to all his in their greatest dangers, and in their greatest weakness, as Jesus was to Peter, when he began to sink, and was in danger of drowning, Matth. 14. 31.
• 2. This directeth such as feel their weakness, and find themselves ready to faint, to look up unto God, and say, we know not what to do, but our eyes are upon thee, 2 Chr. 20. 12.
• 3. This should keep us from despising such as are weak, because the Lord is able to establish them, and to make them strong, Rem. 14. 4.
• 4. Christ teacheth such as are out of weakness made strong, to do what they can to strengthen their brethren, Luke 22. 32.

The Apostle thus layeth down the end of God's strengthening and comforting such as have been weak, God comforteth us in all our tribulation, that we may be able to comfort them, which are in any trouble, 2 Cor. 1. 4. see more hereof in the Saints sacrifice, on Psal. 116. 8. §. 56.

§. 235. Of waxing valiant in fight.

THe eight effect of the vigor of Faith, is thus expressed, waxed valiant in fight.

The word translated, waxed, is for the most part used as the verb substantive, to set out the being of a thing, as if it w •… re thus translated, were •… liant.

The word translated valiant is spoken of such things, as are irresistable, and cannot be stood against. Of the derivation and emphasis of the word, see Chap. 5. verse. 7. §. 37.

It is applied not only to bodily substances, but also to spiritual: as to Angels, Rev. 5. 2. to Christ the Angel of the Covenant, Rev. 10. 1. And to God himself, Rev. 18. 8. Our translators therefore have well and fitly turned it, valiant, which word hath especial relation to the mind and courage of man; For a man little in stature, and not very strong limmed, may be of great valor: and on the other side, a tall and strong limmed man may be a very coward.

It is probable that David was but a little man, (1 Sam. 17. 33.) yet of mighty valor: so as he set upon a Bear, a Lion, a Giant, and vanquished them, 1 Sam. 17. 36, 50.

The Apostle addeth this clause in fight, as a further proof of their valor. The word translated, fight, is derived from a verb that signifieth to turn, overturn, or destroy. It is ordinarily translated war.

By it more than by anything else, Men, Cities, Nations have been overthrown.

Others will have this word derived from a verb that signifieth to de •… .

Others will have it compounded of two words, that signify much 〈◊〉 .

Whatsoever the Original of the word be, experience 〈◊〉 , that it importeth destruction. As it is taken indefinitely for war, so more especially for a battle, or for fight, as our English have here translated it. Not for a monoma •… , or duel; which is a single combat betwixt two, on a private quarrel. That rather argueth choler than courage, vain-glory, rather than valor: a 〈◊〉 of natural and corrupt flesh, than of true Faith. But it importeth a pitched 〈◊〉 in field, a fight against public enemies. Such a fight will prove the valor of a man. Many seem very valorous till they come into the field to the fight: who when they see Armies of men, and Horses well prepared against them, with glittering swords, and long spears: when they hear the sound of Trumpet and Drums, and the thundering of Guns and Cannons: when they observe bullets flying about their ears, and multitudes of men slain on this hand, and on that, then their spirits faint and fail in them. Therefore in war and in fight, not to be daunted, but to retain spirit and courage, importeth great valor. Such valor is here noted to be the fruit of Faith: through Faith they 〈◊〉 valiant in fight.

Here then we have an exemplification of Faiths vigor in this phrase, waxed valiant, and an amplification thereof in this word, fight.

The exemplification giveth proof, that true valor is praise-worthy. The application hereof to Faith giveth further proof, that Faith makes valorous in greatest danger, even in fight.

§. 236. Of Valour.

THAT true valor is praise-worthy is herein evident, that it is set down among those things, for which the elders obtained a good report, verse. 2.

• 1. Valour is a grace which God expressly requires, Josh. 1. 7.
• 2. It is promised as a blessing, Lev. 26. 8.
• 3. A reward is promised to it, Deut. 31. 23.
• 4. It is commended in those that had it. 1 Chr. 11. 10. &c. and 12. 1, 8. &c.
• 5. A recompense hath been given to it, Josh. 14. 14. These particulars demonstrate God's approbation of valor.
• 6. Saints have prayed for it, Act. 4. 29.
• 7. They have incited one another thereto, 2 Chr. 32. 7.
• 8. Praises have been sung in commendation of it, 1 Sam. 18. 7.
• 9. Thanks hath been given to God for it, Psal. 144. 1.

True valor is an evidence of more than an human spirit, even of a Divine one. When Sampson did any valorous act, it is said that the spirit of God came upon him, Judge. 14. 6, 19. and 15. 14. When that spirit went from him, he became weak as other men, Judge. 16. 17.

1. Obj. This was an extraordinary example.

Ans. Yet it giveth evidence also of ordinary courage: for the same spirit worketh ordinary and extraordinary valor. It is said of Caleb, whose courage was but ordinary, that he had another spirit, (Numb. 14. 24.) another than the other, timorous, and faint-hearted spies, that discouraged the people.

2. Obj. Sundry Heathen men, were men of great valor, as Hector, Achilles, Alexander, Scipio, Pompey, Caesar, and others.

Ans. 1. That valor, which they had, was rather vain glory than true 〈◊〉 .

2. What was good in it was by the spirit. For the •… pirit worketh on the unregenerate as well as on the regenerate, though not in the same manner. The spirit of God came upon Balaam, Numb. 24. 2. and upon Saul, 1 Sam. 10. 10. In this respect Cyrus is styled, God's anointed, (Is •… . 45. 1.) that is deputed and enabled of God to destroy the Babylo •… ians, and to restore Israel.

True valor aimeth at God's glory, and his Churches good. It produceth many worthy effects. It 〈◊〉 the impudency of the wicked. It maintaineth good causes. It freeth the oppressed. It preventeth many mischiefs.

Heathen Philosophers could say, that true for •… itude is always accompanied with justice and truth. Christians may further add, that it is joined with piety and Faith.

What an incitation is this for everyone to labor for this grace?

This is one of the things whereon the Apostle would have us think, Phil. 4. 8.

In special and peculiar this is to be heeded of Captains and Soldiers, whose calling is to go to war; for here it is said, they waxed 〈◊〉 in fight, see •… he Dignity of Chevalry, on 2 Chr. 2. 9. §. 10.

It may also be applied to all sorts of Governors, who by reason of men's rebellious disposition against good and wholesome Laws, have great need of 〈◊〉 and courage. Therefore it is one of the Characters of a good Magistrate, Ex •… d. 18. 21. Ministers also in regard of men's adverse disposition against God's Laws, have great need hereof, Jer. 1. 17. Ezek. 2. 6. 1 Tim. 5. 20. Ti •… . 1. 9, 10.

Yea, all Christians in regard of the many stout enemies, which continually fight against them, have great need hereof, see the whole armor of God, on E •… hes. 6. 10. §. 4. and on Eph. 6. 14. §. 3.

§. 237. Of Faiths making 〈◊〉 .

THe means of attaining to the foresaid valor is implied by this phrase, Through Faith, in the beginning of verse. 33. for all the particulars following after have reference thereunto. Faith makes so valorous, as no fight, no pitched battle can daunt him. If not fight, what other danger can do it? I will not be afraid for ten thousands of people, saith a believer, Psal. 3. 6. Many like passages hath that man of Faith in his Psalms. The like might be exemp •… ified in Caleb and Joshua, Numb. 14. 9. in Jonathan, 1 Sam. 14. 6. in 〈◊〉 , 4. 14. in Daniel a •… d his three Companins, Dan. 6. 10. and 3. 18.

1. •… aith looketh higher than the bodily sight can. In fights it beholdeth that Captain which appeared unto Joshua, Josh. 5. 13. and from sight of him receiveth much courage.

2. Faith assureth a man of his reconciliation with God, of God's fatherly care over him, of God's wisdom in ordering all things, and turning them to the best advantage for his Children's good. This is it that makes a man valorous & venturous as a Lion, Prov. 28. 1. The believers conscience will not suffer him to adventure on anything, but that which is lawful and warrantable and his Faith makes him valorous therein. They say that sundry passions will supply the wa •… t of blood in a wounded man: but no passion can so support a man as the spirit of Faith, This makes a man more regard the cause than the event. If he prevail in his attempt, he is an apparent Conqueror. If he lose his life therein, he gains a more glorious, though a less visible, triumph: and that with the glorified Saints in Heaven.

Among other points before noted, this showeth the necessity and benefit of Faith: and that as in general for all men, so in particular for Soldiers. All have need of courage, Magistrates, Ministers, Parents, Masters, yea, subjects and other inferiors▪ for all in their places have need of courage: but without Faith there can be no true valor. The greater danger men are in, the more need they have of Faith: Soldiers therefore most of all. There can be no coura •… standing in the field without Faith. Therefore I may say unto them, above 〈◊〉 take the shield of Faith. Ephes. 6. 16.

§. 238. Of turning to flight the Armies of the Aliens.

THE ninth effect of Faith, is in these words, Turned to flight the Armies of the Aliens.

The word translated, Armies, signifieth a setting in order, or ranking Soldiers: or pitching their tents: or Armies set in 〈◊〉 .

Of the notation and divers acceptions of the word, See Chap. 13. v. 3. §. 127. Here it setteth out such Armies as are encamped, very strong and well fenced: so as it is an amplification of the valor of Believers: who are here said to put to •… ight such Armies. The Greek verb, properly signifieth to lay. Luk. 9. 58. and to •… ow down. Luk. 24. 5. Or to wear away. Luk. 9. 12. It is here used after the manner of the last conjugation in Hebrew, to make one depart: and applied to Soldiers in battle array, to make them give ground, or turn the back, which is to run, or fly away. Thus the word is here fitly translated, Turned to •… ight.

The persons against whom they so prevailed, are here styled Aliens, in opposition to the people of God. Of the notation, and divers acceptions of the Greek word. See Chap. 9. v. 25. §. 127.

Aliens are properly opposed to free Denizons, or Citizens: they are otherwise called Strangers, or Forreiners; Christ opposeth these to Children. Matth. 17. 25. All the time of the Law till Christ was offered up, all that were not of the Commonwealth of Israel, were counted Aliens. ( Ephes. 2. 12.) because they •… ad no right to the privileges of Israel, who were then the only visible Church of God. This is here noted to show the ground of their overthrow: even because they were not of the people of God. God protected his people against Aliens, who were not his people.

This, and the former effect of faith do much commend it. They show that faith is of force, not only to keep men from danger, (as these instances, Stopping 〈◊〉 of Lions, quenching fire, escaping the Sword, freeing from weakness, import) but also to enable men to subdue others, in that it maketh valiant in fight, and put •… h to flight the Armies of the Aliens.

The former of these two noteth out valor, the other victory. So as this later i •… an effect of the former: Victory is an effect of valor: Faith works valor, and valor produceth victory. Hereby it is evident, that valor arising from Faith, proves victorious. All the victories of believing Saints give proof hereunto; as of Abraham. Gen. 14. 15. Of Moses Num. 21. 24, 35. and 35. 7, 8. of Joshua, and of the Judges, and Kings after him.

Faith brings God to be a party; Believers will enterprize nothing without God. In effect they say to God, as to Barak did Deborah.—If thou wilt go with me, then I will go: but if thou will •… not go with me, I will not go, Judge. 4. 8. So said Moses to God, If thy presence go not with me, carry us not up hence. Exod. 33. 15▪ 16▪

〈◊〉 God goeth with them. As a visible evidence hereof; The Lord appeared to Joshua, and told him, that as Captain of the host of the Lord, he was c •… me. Josh. 5. 14. Hence is it, that God is oft styled the Lord of Hosts: he go •… th out with the Armies of his people, he ordereth them; He giveth victory to them. Psal. 98. 1. Thus is God himself, and his honor engaged in his Saints battles, which are styled, the battles of the Lord. 1 Sam. 25. 28.

This therefore doth Joshua thus plead, O Lord, What shall I say, When Israel turneth their backs before their enemies? What wilt thou do unto thy great Name? Josh. 7. 8. 9.

Hence may be inferred, one reason of the ill success, which many that profess the true Faith, have in war. In general this is it; They do not well exercise their Faith.

Particulars to prove this are these that follow.

• 1. Israel, in Joshua 's time, fled before their enemies. Josh. 7. 4. For it is an especial fruit of faith to make men search into themselves, and into them who join with them, whether there be anything that might keep off God from them, which they did not at that time; yet had they just cause to do so, because of the strict charge that was given them, and that upon pain of a curse. 〈◊〉 . 6. 18.
• 2. The eleven Tribes that fought against Benjamin in a good cause were twice overthrown. Judge. 20. 21, 25. For,
  • 1. It is probable, that they were too confident in the number of their men, so as they fought not in faith.
  • 2. They took upon them to punish other men's sins before they had repented of their own, which is not to fight in Faith. After they had lost two and twenty thousand in one battle, and eighteen thousand in another, and thoroughly repented, with fasting, and weeping ( Judge. 20. 26.) they prevailed.

• 3. Jonathan a true Believer perished in War. 1 Sam. 31. 2. For,

  Though Jonathan did in general believe, to the salvation of his Soul, yet could he not in Faith enter into that war whereby he perished. For he could not be ignorant of God's refusing to answer his Father; and he might also be privy to his Fathers consulting with a Witch. 1 Sam. 28. 6, 7.

  But concerning Jonathan 's cause,

  • 1. God may suffer an Army to be overthrown for the sins of some, and in that overthrow, suffer Believers to be slain for their good: as to free them from the evil to come. This was the case of Jonathan. God would not suffer him, who was Heir apparent to the Crown, see another sit upon the Throne.
  • 2. God translates his Saints in such overthrows from earth to Heaven, where they triumph over all their enemies.
• 4. Believing Josiah was slain in war, because he enterprized not that war in faith, but against God's Will. 2 Chro. 35, 21, 22. Saints may in their general course walk by Faith, and yet in some particulars swerve from it, and God for that justly punish them: so he dealt with Moses. Numb. 20. 12.

To conclude, if thorough examination be made of such battles, as believing Saints have lost, or wherein they have been slain, it will be found, that their enterprises have been without warrant, or unwarrantably prosecuted. In such cases God makes enemies his rod to scourge his children. But what do enemies get thereby? what do God's children lose thereby? When God's work is done, the rod is cast into the fire: They who were scourged bettered thereby, received into grace and favor, and in case they die, crowned with an incorruptible Crown. They are judged in this world, that they might not be condemned in the world to come. 1 Cor. 11. 32.

A good direction hence ariseth for making war prosperous: which is to get Faith, and rightly to use and exercise it. For this end observe these rules.

• 1. Acquaint thyself with God's Word and Promises. Thereby thou mayest learn what wars are lawful; how lawful wars are to be waged; to what wars God hath made a promise of victory. 2 Sam. 5. 19.
• Secondly, Be sure of peace with God: and take heed, that he have 〈◊〉 quarrel against thee. Deut. 23. 14.
• 3. Renew thy Covenant with God: renew thy repentance, Judge. 20. 26. for we are all prone to fall from our former stedfastness.
• 4. In the best manner that thou canst, seek help of God. Humble thy Soul: sharpen thy prayer by fasting. 2 Chro. 20. 3.
• 5. Let thy soul remain steady with God, and fai •… t not. Exo. 17. 11.
• 6. The greater the danger is, the more confidently rest upon God. 2 Chro. 13. 14.

§. 239. Of warring against Aliens.

THE persons over whom faith makes men valorous and victorious are here said to be Aliens: such as are strangers from the Covenant of God, none of 〈◊〉 confederates: but rather opposite to them, most of the victorious wars before mentioned, and approved in Scripture, were such.

They are God's enemies, and we may in that respect the more confidently rest upon God for his assistance. But for God's confederates to fight one against another without just cause, is to make God to fight against himself: or rather to make God to be on neither part, but in Justice to suffer them to devour one another. 〈◊〉 . 5. 15.

1. Object. After the division of the ten Tribes from the house of David there were wars betwixt Judah and Israel.

Answ. Israel separated themselves from the Ordinances of God, and became no people of God. They were like those, who said they were Jews, but were not 〈◊〉 . Rev. 2. 9. Such are Papists who carry the name of Christians. What can Papists more plead for right to the Church of God, than the ten Tribes after their division could?

2. Object. There was long war betwixt the house of David, and the house of Saul. 2 Sam. 3. 1.

Answ. The cause is to be considered, as well as the persons▪ If such as pro •… ess the the true Faith offend other Professors and invade them, they who are so effended may defend themselves: or if they do notoriously sin against their pro •… ession, and provoke God's Wrath, they may be that public sword of Justice, which is war, be punished. Josh. 22. 12. Judge. 20. 10. In such cases professors make themselves to be as Heathen-men and Publicans. Matth. 18. 17.

Of war betwixt Professors of the Faith see. The Churches Conquest, on Exod. 17. 9 §. 16.

1. By the foresaid point of warring with Aliens, the ambitions, envies, jea •… , quarrels, and wars of Christians against Christians, and Churches against Churches are justly taxed. This is a matter much to be lamented. Religion itself much suffers hereby: Superstition, Idolatry, Heresy, and Schism get two great ground hereby. While Churches are at variance among themselves, enemies of the Church get great advantage. Here that mind in us which was in Abraham (Gen. 13. 8. &c.) the very consideration of this that we are Sons of the same Father, the Lord God, and of the same Mother, the Church, would make us yield, as he did, from our right, rather than by bloody war seek to recover it?

2. O let us pray for the peace of the Church, and every way seek it. If any desire to give proof of their valor, let them do it upon right objects: even such as are God's Enemies, Such as are Aliens, Idolaters, Antichristians. Thus they may in Faith expect, and obtain such success and victory, as the weakening of enemies may prove to be the strengthening of the Church.

§. 240. Of the meaning of these words, Women received their dead, raised to life again.

A Tenth effect of the vigor of Faith, is in these words, Women received their dead, &c.

This differeth from the former nine, two ways.

• 1. In the persons, who manifested that effect, Women.
• 2. In the strangeness of the effect, which was, a receiving their dead to life.

The persons were of the weaker sex. This hath a particular respect, to a widow, at Zarephath, 1 King. 17. 23. And to a married wife at Shunen, 2 King. 4. 36, 37. For throughout the whole Old Testament we read of no other women, to whom this evidence of Faith can be applied.

Though these were of the weaker Sex, yet the evidence here given, is the greatest of all. For death is the most irresistable, and irrecoverable that can be. Lions, Fire, Sword, Armies of Enemies are nothing in comparison of death. That which makes those and other like terrible things formidable, is, that they are means to bring men to death. By strength, valor, agility, and quickness of body, or by wit, wariness, and such like properties of the mind, mouths of Lions may be stopped, violence of fire may be quenched, the edge of the sword may be avoided, Armies of men may be put to flight: but by no strength or wit of man, can any be raised from the dead. Many of the other instances have been found among the Heathen: but this last of being raised from death, was never heard of, but in those that were endued with divine power.

The emphasis of this effect, which makes it to be applied to Women, resteth upon this word, received, which is the proper signification of the Greek word.

Object. It was the Faith of Prophets who raised the dead children, rather than of the women, who received them being raised.

Answ. The women first desired the Prophets to restore their children being dead, which argued their faith; 1 King. 17. 18. 2 King. 4. 30. Had not they believed, and made known their desires to the Prophets, the Prophets would not have attempted to raise them. Nay, we may further say, that if the women had not believed that the Prophets could have restored their Children, the Prophets could not have raised them up. It is said of Christ himself, that in his own Country he could do no mighty work, (Mark. 6. 5.) the reason whereof is thus rendered, because of their unbelief. Matth. 13. 58. Christ said to one, who desired the Devil to be cast out of his Son, If thou canst believe, all things are possible to him that believeth, Mark. 9. 23. And it was usual for him to say to others, be it unto you according to your Faith, Matth. 9. 29. And of the woman of Canaan, who importuned him to dispossess her daughter, he said, Oh woman, great is thy faith, Matth. 15. 28. So as faith is manifested in believing, that the dead may be raised, even in those who received that benefit, though they be not themselves Ministers or instruments to raise them.

The Syr •… ack translation takes away this amplification of faith by the persons, in turning the words thus, They delivered to women their Sons from the Resurrection of the dead. Thus this relative, they, hath reference to the Prophets that raised the dead, and not to the women that received them being raised. But the original Greek is as our English, and other translations have turned it. Only in the Greek it is, from, or out of the resurrection; This is an elegant hyperbole. Whereas death had taken away their children, resurrection restored them: for if they had not been raised, their Mothers could not have had them again. Our English hath plainly and fully expressed the meaning of the phrase, by this paraphrase, raised to life again.

This phrase, their dead, hath reference to the Sons of the foresaid women, which were raised, and therefore well expressed in the masculine gender.

§. 241. Of Faith in raising the dead.

THE express mention of women in these great effects of Faith, giveth proof, that women may give as good proof of Faith, as men. It hath been shown in the former session, that this evidence of receiving their dead raised to life, is the greatest effect that hath been noted of Faith, among all the worthies here set down. See more hereof v. 11. §. 53.

The particular effect of Faith here mentioned, giveth further proof, that the vigor of Faith extends itself to the raising of the dead. Witnes the two forementioned instances of the widow of Zarephath, and the Shunami •… e. Witness also the Faith of another widow ( Luke 7. 15.) and the Faith of Jairus and his wife ( Mark. 5. 40.) and of Mary and Martha, (John 11, 34.) and of the Widows that remained by Dorca 's dead corps, Act. 9. 39.

To raise the dead, is within the compass of God's power, and not always against God's Will, as the forementioned examples show.

Now what God can do, Faith in an humble submission to God's Will believeth.

• 1. Herein we have a confirmation of the eleventh Article of the Creed, concerning the Resurrection of the dead.
• 2. Here is a demonstration of the want, or at least the weakness of their Faith, who are affrighted with such dangers, as may prove deadly; especially if they be so frighted, as to renounce their holy profession, or any way sin against God. He that can raise from death, can prevent death, 〈◊〉 sufficiently support a man in death. Faith in God's power of raising the dead, will enbolden a man to anything; witness Martyrs.
• 3. It will be useful frequently and seriously to meditate on this evidence of Faith; as it is the greatest evidence of God's power, so of the strength and vigor of man's faith.
• 4. By way of allusion and inference, we may be here stirred up to use all means for quickening the dead in sin, and to use them in Faith: for we have 〈◊〉 ground here in this world, to believe the Resurrection from death in sin, than from a natural death. When Dorcas was dead Peter was sent for, Act. 8. 38. So send for Ministers, or at least carry thy Children and other friends unto the means of quickening their souls, as the friends of him that had a dead palsy, carried him unto Christ, Mark. 2. 1.

§. 242. Of Believers receiving the benefit of others Faith.

THough they were Prophets that were the Ministers of raising the dead, yet the women that believed, the Prophets in God's Name could do it, received the benefit hereof; They received their dead. Elijah delivered the Child whom he raised, unto his Mother. 1 King. 17. 23. So did Elisha. 2 King. 4. 36. and Christ delivered the young man, whom he raised, to his Mother, Luk. 7. 15. and Peter presented Dorcas, whom he raised from the dead to the Widows, Act. 9. 41. The like is noted of other miracles wrought by Christ and his Apostles.

Yea, Faith is of such power, as it can draw virtue and benefit from the labor and gifts of others, that receive not the benefit thereof themselves. They that entered into the Ark, enjoyed the benefit of their pains and skill, who built the Ark, though the builders thereof perished. The like may be said of those, who were cured by wicked men's working miracles, Matth. 7. 22, 23. and who were wrought upon by the ministry of Judas. Mark. 6. 12.

Faith hath an attractive virtue; It is to God's Power, Truth, Mercy, and other like properties, wheresoever they appear, as the Loadstone to Iron, drawing them, or rather the benefit of them to itself.

• 1. This showeth one reason of that little, or no profit, which is reaped from those excellent endowments, which God hath conferred on many of his servants in these later days: and from those powerful means of grace, which he hath afforded: the reason is unbelief.
• 2. To other Motives of getting, and nourishing Faith, add this, thereby mayest thou partake of the benefit of all God's properties, and excellencies in himself, in his Son, in his Spirit, in his Saints, in other men, and in other creatures. Who would be without so useful, so behoovefull a gift?

§. 243. Of Faith enabling Saints to bear sore trials.

IN the two verses immediately before this, and former part of this verse, the Apostle hath noted ten distinct rare acts, whereby the vigor of the Faith of God's ancient Worthies was manifested. Here he beginneth to add great sufferings, whereby a like vigor is demonstrated. They are ten in number, but may be drawn to three heads.

• 1. Of such as were Professors.
• 2. Of such as were Martyrs.
• 3. Of such as were Confessors.

Of the first rank five particulars are mentioned. The first is thus expressed, And others were tortured, &c.

This copulative and, is in Greek but, which being joined with this distributive particle, others, implieth, that howsoever some may be enabled unto worthy exploits, yet God calls others to sore sufferings, and that Faith is exercised and manifested in the one as well as in the other. For Faith enables to endure as well as to do, and the excellency of this grace doth shine forth as much in the one, as in the other. For this phrase through Faith, (verse. 33.) must be extended to all the particulars following, to verse. 39. I cannot produce greater instances to prove the point, than are here set down by our Apostle. They show to what trials Saints are subject, (hereof see the whole Armor of God, on Eph. 6. 15. §. 12.) and how Faith enables to pass through all.

Faith persuades the Soul of such principles as are sufficient to support it in the greatest trials, even such as these:

• 1. God is our Father.
• 2. God ordereth our estate.
• 3. All our enemies can do no more than what our Father permits.
• 4. Our Father is with us in our greatest trial, even in fire and water, Isa. 43. 2.
• 5. Our Father knoweth the greatness of our pressures.
• 6. He is not ignorant of our strength, or weakness.
• 7. He can lighten the burden.
• 8. He can give us sufficient strength to bear it.
• 9. He will not suffer us to be tempted, above that we are able to bear.
• 10. He will with the temptation make a way to escape, 1 Cor. 10. 13.
• 11. He will make all things work together for our good, Rom. 8. 28.

§. 244. Of the Apostles quoting things out of human Authors.

THe particular instances wherein, and whereby the trials of the Saints are exemplified, are such as are not registered in any part of the Old Testament 〈◊〉 hereupon some infer, that the trials of Christians for the Gospel are here intended. But that is not probable: for

• 1. This Epistle was written by an Apostle that lived in Christ's time, see Chap. 2. verse. 3. §. 27.
• 2. It is said of all those that were brought to these trials, that they received not the promises, verse. 39. namely, the promise of Christ exhibited, and of the full Revelation of the Gospel by Christ.

If they, which received not the promises, endured so much, what should not we endure?

It is more than problable, that the Apostle doth in the suffering of Saints, set down in this, and the verses following, aim at the persecutions of the Church, after the Jews return from the Babylonish captivity.

Quest. How could the Apostle come to the knowledge of them?

Answ. He might have them, either out of human records, or from traditions conveyed from Fathers to Children, age after age. So had Paul the express names of Jannes and Jambres, 2 Tim. 3. 8. So had another Apostle the striving of Michael with the Devil about the body of Moses, and the Prophesy of Enoch, 〈◊〉 verse. 9. 14. and our Apostle this of Moses, that he said, I fear and quake, Heb. 12. 21.

Quest. Doth not this make human records as authentic as sacred Scripture? and Traditions equal to the written word?

Answ. In no wise. For though in human records, there may be and are ma •… truths, yet we cannot absolutely rest upon them, because there may be falsehood in them: but sacred Scripture is the word of truth, Jam. 1. 18. Yea, truth itself, Joh. 17. 17. and that in three respects.

• 1. In regard of the Author, who is the God of truth, ( Psal. 31. 5.) from whom nothing but truth can come. He cannot lie, Tit. 1. 2.
• 2. In regard of the matter: there is nothing but truth in it, no falsehood, no 〈◊〉 , no uncertainty, Psal. 19. 8.
• 3. In regard of the effect: it persuades a man of the truth revealed in it. So 〈◊〉 what God's word revealeth, may safely, and ought to be confidently believed. It is not so with human writings.

Quest. Why then doth the Apostle produce matters to be believed out of human writings.

Answ. The holy Ghost so assisted the Apostles, as they were able to discern betwixt truth and falsehood: so as what they took out of human Writers was without question most true, and by their quoting the same, they have made them authentic.

The like may be said of those Testimonies, which the Apostle quoted out of Heathen Poets, as Aratus, Act. 17. 28. Menander, 1 Cor. 15. 33. Epimenides, Tit. 1. 12. The Apostles quoting these, hath now made them to be sacred. Thus can none do but they who have such a spirit.

The same judgment is to be given of Traditions. Apostles by the immediate assistance of God's spirit could judge what Traditions were true and Divine: but we cannot. It sufficeth us that all things requisite to make us wise unto salvation are in sacred Scripture, 2 Tim. 3. 15. &c.

Some say that those stories, whereunto our Apostle hath here relation, might be part of Canonical Scripture, but now lost.

Answ. That conceit, that part of the Canonical Scripture is lost, is not to be admitted: For,

• 1. It impeacheth that Scripture which we have of imperfection, or else that which is lost of needlessness.
• 2. It impeacheth the providence of God in suffering Canonical Scripture to be lost.
• 3. It layeth a blemish on the fidelity of the Church, which is the pillar of truth.
• 4. It takes away some means of our learning, and grounds of our comfort and hope. For whatsoever things were written aforetime, were written for our learning, &c. Rom. 15. 4.

As for the instances given of books of Scripture lost, they are either of politick records and Chronicles, as 1 King. 14. 19. or of Phylosophical discourses, 1 King. 4. 33. or of such books as are yet extant, but under other titles, as Chr. 29. 29.

§. 245. Of Professors torments.

THE first particular pressure wherewith Saints of old hath their Faith tried, is thus set down: were tortured, not accepting deliverance, that they night obtain a better resurrection. The pressure itself is in this word tortured. The other words are an amplification thereof.

The Greek word translated tortured, signifieth to stretch out: or to beat with bats. The root from whence it is derived, signifieth to beat: thence a noun which signifieth a bat, or a staff. It signifieth also a drum, the heads whereof being skins, are stretched out very hard and stiff: and used to be beaten upon with drum-sticks. In reference hereunto, a rack, whereon men's bodies use to be stretched, and whereon, being so stretched they were wont to be beaten; such a rack I say, or instrument of torture was called by the same name that a drum is, and they who are so rackit and beaten, were said to be stre •… cht, and beaten as a drum, or to be drummed. Thereupon our former English translators thus turned this word were racked: but our last translators taking the word more generally turned it thus, were tortured: so as here is a double trope.

• 1. A Metaphor taken from stretching and beating a drum.
• 2. A Synecdo •… h, a particular kind of torment being put for any kind. It is probable that the Apostle here hath some reference to the sufferings of Saints, registered in the book of Maccabees, for the torment whereunto Eleazar was put, is expressed under a Greek word that ordinarily signifieth a drum, but is their translated torment, 2 Mach. 6. 19, 28. Yea, it is said that Eliazar might have been delivered, and would not, verse. 22. 30. It is also noted of a Mother and her seven Sons, that they would not 〈◊〉 their persecutors promises be delivered in hope to be raised up again, 2 〈◊〉 . 7. 14, 29.

This Metaphor giveth an instance that professors of the truth may be brought to exquisite torments for their profession sake. It is said of Joseph that they hurt his feet with fetters, Psal. 105. 18. True it is that he was so dealt withal upon a false accusation, and upon suspicion of violence offered to his Mistress: but if his fear of God had not kept him from committing folly with his Mistress, he had escaped that torment: Jeremiah was apparently east into a Dungion, where he sunk in the mire for his faithfulness in delivering the word of the Lord, Ier. 38. 6. upon the same ground Michaiah was cast into prison, and fed with bread of affliction, and with water of affliction, 1 King. 22. 27. Job also was miserably tormented even for his integrities sake, Job 2. 3. &c. The things, which Christ endured and his Apostles, and all sorts of Martyrs after their time, give further proof hereunto, see §. 255.

• 1. For the more through trial of his Champions: that their courage, faith, patience, and other graces might be the more manifest.
• 2. To sea •… up that truth which they profess more firmly.
• 3. To establish other professors.
• 4. To give them some sensible evidence of what Christ endured for them.
• 5. To make them the better to conceive the torments of Hell, for if they whom God loves, and whom in love he suffereth to endure what they endure, be grievously tortured, what may we think of those torments, which God in wrath inflicteth upon those whom he hateth.

2. Satan and his instruments inflict such torments on professors of the truth in malice. Their delight is in cruelty: and they have mischievous ends: which are to discourage professors, to draw them from their holy profession, and •… o triumph over them.

• 1. This teacheth professors well to weigh what their profession may cost them; what they may undergo and endure for it. This is it which Christ adviseth his unto, Luke 14. 27, 28, &c.
• 2. In that an holy profession may bring on it such torment, it becomes professors to take unto themselves an invincible courage: and resolve to endure whatsoever by man, or Devil can be inflicted. A full resolution in this case is of singular use.

§. 246. Of suffering willingly.

THE amplification of believers enduring the foresaid torment is set out two ways.

• 1. By the man •… er of their suffering, not accepting deliverance.
• 2. By the end which they aimed at, a better resurrection.

Of the Greek word translated, accepting, See Chap. 10. v. 34. §. 129. Of the other word translated deliverance, See Chap. 9. v. 13. §. 89.

This phrase of not accepting deliverance, hath reference to their persecutors, offering them freedom from those torments, in case they would renounce their profession ( Macc. 6. 21. &c. and 7. 24. &c. which offer on such condition they would not accept: so as this phrase, they accepted not, is not simply to be taken, but relatively to such terms as thy could no way approve. This deliverance in this place is taken for setting one free from torment intended.

The whole phrase in general implieth, that true Professors willingly endure 〈◊〉 for their professions sake: they are not as Bears hailed to the stake: and brought per force, to endure the baiting, biting, and tearing of 〈◊〉 dogs: •… ut willingly yield. In another kind of suffering, it is said of Moses, that he re •… honors, and chose to suffer affliction, v. 24, 25. §. 136, 137. It is in this respect said of Aquila, and Priscilla, that they laid down their necks. Rom. 16. 4. which implieth a voluntary yielding to suffer: so doth this phrase, I am rea •… to dy for the Name of the Lord Jesus. Acts 21. 13.

They discern much good and great advantage, to accrue by their sufferings, and that.

• 1. To God, whose glory in having such servants, is set out. 1 Pet. 4. 14.
• 2. To the Truth, which is maintained and ratified thereby. Phil. 1. 17.
• 3. To other Professors who are encouraged, and emboldened thereby, Phil. 1. 14.
• 4. To succeeding ages, whose ground of Faith, being by their Predecessors left sealed unto them, they are made more confident in standing to it. Hence arose this Christian Proverb, The blood of Martyrs is the seed of the Church.
• 5. In reference to enemies, who cannot be but much daun •… ed, and disappointed hereby.
• 6. To themselves, whose present joy and comfort is the more abundant. 2 Cor. 1. 5. and whose recompense shall be great, Matth, 5. 12.

This is a worthy pattern for us, to set before us when we are called to suffer for the Name of Christ, by yielding thereto willingly and cheerfully we make a ver •… of necessity: and we make that which we endure more acceptable to God. For God, who loveth a cheerful giver, 2 Cor. 9, 7.) doth much more love a cheerful sufferer. All the sacrifices that we offer unto God, must be freewill offerings: much more this oblation of ourselves.

Quest. Ought professors to offer themselves to martyrdom?

Answ. In this case we must distinguish betwixt the ordinary course wherein all ought to walk, and extraordinary occasions. In an ordinary course Professors are not bound to offer themselves. There is no precept, nor approved pattern in God's Word to enforce this. The liberty that is granted for escaping, when a fair way is opened by the divine providence, maketh against this conceit. Matth. 10. 23. Yea, if persecutors do freely let them go, they may go and escape: so did the Apostles, Acts 4. 21, 23. But if God do give to any such a Spirit as openly to make known himself, and so to offer himself to any persecution, we are to account it a special motion, and not over-rashly to censure them. Verianus and Marcellianus in the time of Decius the Emperor, seeing Secundianus led to Martyrdom, cried out, that they also were Christians, and thereupon were apprehended and cruelly tortured to death. So many others. Polycarpus being sought after, might have escaped, but would not: saying as Paul did (Acts 21. 14.) the will of the Lord be done. Apollonia leaped into the fire while they were moving her to recant. God hath in all ages been pleased to put more than an ordinary spirit into many of his servants.

§. 247. Of Persecutors offering release from tortures.

THIS phrase, not accepting deliverance, presupposeth that deliverance was offered to them, otherwise they could not have rejected it: For there not accepting was a rejecting. That offering of deliverance, was by their persecutors; but upon condition that they should yield to them. This is evident by that which Nebuchadnezzar said to Daniel 's three Companions, when they were accused for not worshipping his Idol; which was this, If ye be ready to fall down and worship the Image, he thereby implies, that they should be spared: for he addeth, If you worship not, you shall be cast into a fiery furnace. Dan. 3. 15. Most evident is this in those to whom this Apostle hath reference, 2 Maccab. 6. 22, 30. and 7. 24. So also Act. 4. 18. This was usual with the persecuting Emperors and Governors under them in the first ten persecutions against Christians, and also with Antichristian persecutors, and particularly with such persecutors in England in Queen Mary's days.

• 1. Their envy and and malice is more against the truth professed, than against the professors thereof. If therefore the professors will relinquish the truth, they shall find favor enough. That their malice is not so much against the persons of professors as against the truth professed, is evident in that they persecute strangers, whom they knew not before. It is said of Paul, that if he found any such, he brought them bound. Act. 9. 2. Yea, if the dearest to them, as Father, Child, Brother, or any others linked unto them by near bond, shall profess the Truth, they will prosecute them. Matth. 10. 21. Truth is a light that discovereth their darkness: therefore they persecute all that hold out that light. John 3. 19.
• 2. They aim at a corrupt triumph over the Truth. In this respect they can be content to spare such as they hate, that they may get matter of this boasting, thinking thereby to justify themselves.

• 1. This is a great aggravation of the wretched and cursed disposition of persecutors: It is against God's Truth, against God's manifested Will, yea, and against God himself: so as indeed they are haters of God. Will God let such go scot-free? He may use them for a while as his rod; but at length the rod shall be cast into the fire.
• 2. This may encourage Professors of the Truth more willingly and patiently to suffer what shall be inflicted upon them: in that they suffer more for the Truth, yea, and for God himself, than for themselves. Will not God stand by such? Will he not give sufficient assistance to them? Yea, and an abundant recompense too?
• 3. It is a matter of great comfort and content to Martyrs, that God's Truth, yea, and God himself suffers in them, and with them, and that more directly than they themselves.

§. 248. Of the meaning of these words, That they might obtain a better Resurrection.

THE end of Professors suffering what they do, is thus set down, That they might obtain a better Resurrection. Of the derivation of this word obtain, see Chap. 6. v. 15. §. 109. It here importeth again that they aimed at. For the verb here, to obtain, signifieth to get something by that which we do, undergo, or let go. To get I say, not upon merit, but upon God's promise.

To show that it was mo small gain, he expresseth it under this word Resurrection.

The Greek word translated Resurrection is a compound, of a simple verb that signifieth to settle or establish: from thence a compound with a preposition, that in composition signifieth again. The compound verb is sometimes used neutrally, and signifieth to rise, Rom. 14. 9. and sometimes transitively, to raise, Act. 2. 24. Thence this word Resurrection. It presupposeth a former life: so as such rise, or are raised again to a new life.

Here in this place is meant the Resurrection of the body at the last day, when the soul being united again with it, both shall enjoy eternal glory.

To amplify this pain the more, it is set down comparatively, in this word of comparison, better, so as it hath reference to another Resurrection, before which this is prefer'd. Was it that Resurrection which is implied in the first clause of 〈◊〉 his verse, Women received their dead from a Resurrection?

Answ. They had no ground to expect such a Resurrection.

Was it then a greater degree of glory for sufferings?

Answ. This Text maketh no comparison betwixt degrees of glory.

Is the comparison then made betwixt the Resurrection of Professors and Persecutors?

Answ. No. The comparison is betwixt a Resurrection which Professors rejected, and which they obtained.

What was the Resurrection which they rejected?

Answ. The deliverance before mentioned, upon condition of renouncing their profession. For when professors are in the clutches of bloody Persecutors, they are as dead men: to escape out of their clutches, is as a resurrection from the dead. In this sense, but in another case, Abraham is said to receive Isaac from the dead, v. 19. because he was deputed to death. In that the Professors here mentioned would not be delivered, on the Persecutors terms, they may be said to reject a Resurrection. Now they aimed therein at the Resurrection to eternal life: and this was a far better Resurrection than any Resurrection from their Persecutors could be.

That this was the end of their suffering is evident by the Apostles express setting it down so, with this final conjunction, that: so as they did it not rashly, but upon good advise, and to a good end. They had reason to do what they did.

§. 249. Of Believers suffering advisedly.

THE general expression of the end of Saints sufferings, noted in this causal particle, that, giveth us to understand, that true Believers advisedly endure what they endure, for the Faiths sake. So fight I (saith the Apostle, 1 Cor. 9. 26.) not as one that beateth the air, that is, not as a mad man that fighteth with a shadow, not weighing what he doth: but as a man of understanding, that have good cause to do what I do. This advisednes with reference to the cause he doth here set out, For the which cause I suffer these things: for I know whom I have believed, 2 Tim. 1. 12. All those Texts which set down the causes and motives why Saints were induced to suffer, give proof hereof.

Particulars were these,

• 1. Submission to the will of God, Matth. 26. 42.
• 2. Confirmation of the Gospel, Phil. 1. 17.
• 3. Establishing the Professors thereof. Phil. 1. 14.
• 4. That Eternal weight of glory which followeth thereupon, 2 Cor. 4. 17.

Believers are endued not only with reason, (which in general moves men to prefer the most excellent) but also with spiritual understanding, and divine Wisdom; which makes them well weigh what they do and endure. Thereby also they are enabled to distinguish betwixt things that differ: and thereupon to chose and prefer the more evcellent, needful, and useful.

Take notice hereby of the perverse censure, which the men of this world do in this case pass upon Believers. They judge them to be no better than sots, idiots, frantique, mad; if they suffer imprisonment, loss of goods, reproach, or any kind of censure, what mad men are these, say they: not knowing the ends which Saints aim at, and that blessed fruit that will follow thereupon.

§. 250. Of Believers suffering with an eye to the better Resurrection.

THE end that is here set down, doth apparently surpass all that they lose, or endure by their suffering, so as they suffer upon advantage. They obtain, they get, they gain thereby. Well did he understand this, who said, Our light affliction worketh for us a far more exceeding, and eternal weight of glory. 2 Cor. 4. 17. All the rewards that are mentioned in Scripture of suffering, give proof hereunto.

This may not be imagined to be any mercenary matter, as arising from a man's own merit, but from God's promise, which ariseth from his free grace and good pleasure.

This showeth, that there is a mystery in this trade of suffering; which we shall do well to inquire into. In the things of this world, if we observe men by such and such courses to thrive, we use to be inquisitive after the same. Enquire therefore, and that with diligence into God's Word, and thou shalt find, that by holding close to God, by holding fast a profession of his Truth, by suffering for that same, thou shalt have an abundant recompense. God will not suffer anything to be done or endured for his sake in vain. The more and greater the sufferings be, the more ample and excellent will the reward be.

This is here exemplified by the Resurrection. A Resurrection was the end they aimed at.

Of the word translated Resurrection, See §. 248.

The Resurrection enboldens Believers to do what they do.

This phrase, What advantageth it me, if the dead rise not? (1 Cor 15. 32.) showeth, that the Apostle in his sufferings had an eye upon the Resurrection; which also is implied, 2 Cor. 4. 14.

By the resurrection we are fully exempted from all manner of misery, and estated in that felicity as exceedeth all expression, all apprehension.

This is it that the world doth not understand: they know not what the Resurrection meaneth. They dote only on things present, like brute beasts. The Heathen, who wanted the light of God's Word, never believed the Resurrection of the body, though they had some glimpse of the immortality of the Soul. Their Philosophers counted Paul a babbler, because he preached the Resurrection, Act. 17. 18.

Many, that carry the Name of Christians, and in general know and believe, that there shall be a resurrection of the body, do not understand the difference betwixt the distinct kinds of Resurrection, namely, that there is a Resurrection of life, and a resurrection of damnation, John 5. 29. Neither are they acquainted with the true grounds and sure evidences of that difference. Hence it is, that both Heathen, and common formal Christians do so wonder as they do, that Believers should be so forward to suffer, and so prodigal of their lives as they are. Faith in the Resurrection of life will make a man less careful of preserving his mortal life in God's cause.

That Resurrection, whereon true Believers have their eye in suffering, is here said to be, a better Resurrection: better than any deliverance in this world, better than anything that can be enjoyed in this life. Thus much the Apostle implies in this phrase to be with Christ is far better, Phil. 1. 23. And in this, ye have in heaven a better substance, Heb. 10. 34.

This will the better appear by comparing this resurrection with other resurrections mentioned in Scripture.

• 1. We read of a first resurrection, Rev. 20. 5, 6. This resurrection here spoken of, by the Apostle, is the second resurrection; which is the end of the First. But the end of a thing is better than the means of attaining to it. Besides, the first resurrection is but in part, till it be made perfect by this second resurrection.
• 2. We read of a resurrection in vision, Ezek. 37. 19. But this is a real resurrection, and in that respect better.
• 3. We heard of a resurrection in a figure, v. 9. That was but a supposition •… or, at the best, a type: but this is the thing itself.
• 4. There is a resurrection from deadly danger. Such were many deliverances of the Saints, as of Daniel, and his three companions, Dan. 3. 26. and 6. 23. and of Jonah, Jon. 2. 10. Yet those have not been exempted from all future dangers, as they are, who are made partakers of this resurrection.
• 5. There hath been a resurrection of such as have been actually dead, but to this mortal life, and to manifold infirmities, as 1 King. 17. 32. But this is a full freedom from every infirmity, and from mortality.
• 6. There is a resurrection from the clutches of persecutors, 〈◊〉 see §. 248. But the resurrection here intended is expressly said to be better than that.

What a folly is it so to dote on that resurrection from persecutors, as to sor •… eight this better resurrection, wosull in this respect is th •… 〈◊〉 of 〈◊〉 apostates, who forsake the truth to be free from suffering for the truth.

To prevent this point of folly, let us advisedly medi •… ate on the surpassing excellency of this better resurrection.

§. 251. Of Mockings, a kind of persecuti •… n.

THE Apostle goeth on in setting down other kinds of persecution.

And because that sundry persons endured sundry kinds of trials, he joineth this verb with the former, thus, and others. In Gre •… k the copulative, and, is a disjunctive, but: thus, set down, but others.

The second kind of persecution here set down, was mocking: which because of the variety, and several kinds thereof, is set down in the plural number, mockings.

The Greek word is a compound, derived from a noun that signifieth a Child: thence a verb, which signifieth to play as a Child, 1 Cor. 10. 7. and from thence a compound, which signifieth, to mock, Mark. 15. 20. 31. hence is derived the word used in this place, which signifieth mocking; and another noun of the same composition, which signifieth mocker, 2 Pet. 3. 3. Jude, verse. 18.

To the word here used, our English add this Epithite, cruel; which is not in the Greek, yet may it well be added to the mockings of the enemies of the Gospel, because they use to be with all the despite that may be.

This kind of persecution, and the three others following, are thus brought in, they had trial of mockings, &c.

The word translated, trial, signifieth also experience. It is supposed to be derived from a verb that signifieth to p •… ss over.

From that noun is derived a verb, that signifieth to try▪ or to tempt.

The word translated, had, properly signifieth, received. They received those trials from their persecuting adversaries.

The word, received is used in a threefold respect.

• 1. In that they were not only threatened with the kinds of persecutions, whereunto this phrase is annexed; but they did indeed fall upon them: they were afflicted with them, and so had experience of them.
• 2. In that persecutors thereby tried and assayed to draw them from their profession.
• 3. In that their Faith was tried and proved thereby to be the and sound.

Of trials and temptations we shall speak more, on verse. 37.

The setting down of mockings amongst other kinds of persecutions, giveth apparent proof, that mocking is a plain persecution.

Hereof see more, Chap. 13. verse. 13. §. 135.

§. 252. Of scourging professors.

THE third kind of persecution is thus set down, scourgings.

This word scourgings doth properly set out the meaning of the Greek word. For a verb that is of the same notation signifieth to scourge, Matth. 10. 17. and 20. 19.

The word of the Text is also applied to painful and •… ormenting diseases, Mark. 3. 10.

This 〈◊〉 a •… ore tria •… l, very painful, and hard to be endured; especially as Persecutors u •… ed to scourge Saints, with scourges of whip-cord, of wyer, and other like things, that fetched blood, and tare the flesh of those, who were scourged. In regard of this kind of punishment many a Saint may say, the Plowers plowed upon my back, and made long their furrows, Psal. 129. 3. Thus this kind of persecution may be reckoned up under torments. This was always counted a base kind of punishment: Vassals, slaves, base, beastly persons were wont thus to be punished. Under the Law, if a man were so base as to lie with a bond-maid, he was to be scourged, Lev. 29. 20.

Hereby we see that professors for their Religion are punished in the basest and sorest manner that can be. So was Christ dealt withal, Matth. 27. 26, 29. So the Apostles, Act. 5. 40. and 16. 23. So sorely were Paul and Silas scourged, as the wounds, made by the scourges, were suppled and washed by the Jailer. In persecutions against Christians by the Heathens, many were scourged in open and public places for the greater disgrace, and so cruelly, as they died thereof. The like hath been done by Antichristians.

No such malice and hatred is ordinarily found in any, as in persecutors against Professors of the Gospel. For there is nothing so contrary to error, Heresy or Idolatry, as God's truth. One error is not so contrary to another, nor one kind of heresy, or Idolatry, as Divine Truth is unto them all. No marvel then, that the hatred and malice of persecutors hath been so insatiable against professors of the Truth: whom they handle as slaves, yea, as beasts.

This teacheth us who are resolved to hold the truth, to be prepared against all kinds of trials, whether of shame or pain. It is said of Christ, that he endured the Cross and despised the shame. Heb. 12. 2. Look unto him, and consider the cause rather than the kind of suffering. I •… skilleth not how enemies of God's truth esteem us, and deal with us, so long as God, good Angels, and holy men approve us.

§. 253. Of using Professors as malefactors.

THE fourth kind of persecution of Professors was by bonds. The Greek word is here fitly translated bends. For it is derived from a verb that signifieth to bind. The bonds here meant are cords, and iron chains, and setters, and manicles, where with they held men fast, and kept them from running away, or any other way espcaing. Of the many ways of keeping men fast, and restraining them from liberty, See Chap. 13. v. 3. §. 25.

The fifth kind of persecution is like unto this, which is said to be imprisonment. For men are cast into prison to be kept fast, that they should not flee away. The verb that is of the same root signifieth to keep, and he that hath the charge of a prison, is called a keeper: yea there is a