The first Part.

As Moses his Preservation from the Tyranny of the Egyp­tian Edict and Inquisition, Exod. 1.15. was a most eminent work of the Divine-all-ruling Providence; so was it a most heroicall and Religious Act of his both affectionate and holy Parents; For though Nature (not assisted by any other guide) will sufficiently enstruct Parents both to desire, and endea­vour (and is therefore often found to be very ingenious to contrive wayes for) the preservation of their Issue: Yet Reli­gion both sharpens those desires, which threatned and appre­hended hazards might either dull or divert, and also seconds and backs those endeavours which might be stopped and stayed with an infidell perswasion, and an unbeleeving beleife of an impossible event. Nature is full of jealousies and fears, and so apt to make men doubtfull and remisse; Religion is made up of hope and ingenuity, and renders Men clear, confident, [Page 4]and resigned. For Faith in emminent dangers, both super­adds resolution to the scrupulous and faint wishings and wouldings of false and fearfull, and also diligence and con­stancy to the recoyling and revolting indeavours of the same trayterous and declining nature; Nature will not hold out, unlesse Religion command in cheife; terrors and threats in the losse of life or estate will lay her off, and cow her, unlesse the auxiliaries of grace be called in for assistance; and when both these concur in this subordination, the effect is not onely a work of Nature, but an act also of Faith. And this seems to be the case betwixt Moses, and his Parents here; affection and humanity told them they should endeavour his preserva­tion; and the way for that was, by his concealement: Religion goes higher, and commanded them thus to doe; and also assu­red them that what they did thus in obedience to her dictates, should prosper and succeed, according to their affectionate de­sires and inclinations. Nature set forth the enterprize; Faith kept it a foot. Nature saith, This I would doe: Faith saith, Goe on, and prosper; Nature is right set, and never sayles, when she is subject to the counsels and commands of Grace.

2. But Faith not well grounded, is either a fancy and de­lusion; or rashnesse and presumption: and therefore it was not sufficient to denominate this their concealement an act of Faith, because the concealers were perswaded, and therefore presumed that it would take, and prove according to their ex­pectation, (for a strong persuasion, may be a strong and strange delusion; a fantasticke Faith is but the beleeving a lye, 2 Thes. 2.11.) unlesse also they had sufficient Motives and Arguments to bottome and found that perswasion and con­fidence.

3. Now that Moses his Parents had such supports and grounds for their concealement; we have these following en­ducements, and considerations, to evidence to us, and secure our Faith, that what they did, was done (as the Apostle here declares) by Faith.

Look then upon this contrivance with the Eye of Faith, and you will finde, by searching into the rule of Faith, [Page 5]that it was a commanded work, and designe of Faith; For,

• 1. Consider it in thesi, that must needs be looked on as an effect and production of Faith, which hath an expresse reve­lation from Heaven for its foundation, and Gods truth and goodnesse for its warranty and security. Now Moses his Pa­rents knew the Propheticall praedictions of dying Israel and Joseph; the former recorded Gen. 48.21. the latter Gen. 50.25. and both of them relating to the Hebrews Deliverance, the accomplishment whereof they fully beleeved, and appre­hended as approaching and drawing nigh.
• 2. Consider it in hypothesi, that the set time was come for the Hebrews Deliverance, and that Moses should be preser­ved, that he might be the Deliverer of his Brethren; they had high and cogent Arguments to engage their beleife. For the former, They knew that Pharaohs rage was neer the height, and his tyranny almost at the full, and that God would declare his Power, in restraining and suppressing Pharaohs, Exod. 9.16.17. that it was Gods usuall Method to leade captivity captive, to confound the policies of Tyrants, when they seem to them most prudent; and to subdue their power, when they appeare most potent to themselves, and most terrible to his persecuted people; and withall, That God was a fure and present refuge in due time of trouble, Psal. 9.9.10. and Psal. 46. And for their confirmation (besides these contemplative) they had experimentall grounds: For, de facto, God (through the Religious temper of the Hebrew Midwives, and the moti­ons of compassion, and common humanity in some neigh­bouring Egyptians,) had preserved many Hebrew Infants from that barbarous Massacre which Pharaoh had projected, and by his cruel Edicts ordered; and therefore it was very obvious for Moses his Parents (from those received axiomes, and attested experiments of Gods goodnesse) to draw conclusions of mer­cy towards themselves, and their tender Infant, and particu­larly to apply them to themselves in his behalfe. For the lat­ter, That Moses should be preserved for his Brethrens De­liverance, besides what was contained and folded up in the generall Propositions of holy Faith, Moses his Parents, [Page 6](though we have no expresse speciall Revelation in that Re­cord that they had) had some more distinct and clear Decla­ration from God; which St. Steven Acts 7.20. seems to report, when he tells us, that Moses was, [...], which the vulgar reades Gratus Deo: Tremel. Dilectus Deo: and the Genevah enclines to this; and then this expression is Argumentatively full to our purpose: Thus, God at Moses his Birth, did represent to his Parents; and they according­ly did apprehend in him somewhat extraordinary, for which he would deliver and preserve him; then God manifested he should be his Favourite and Agent. Beza translates it, Di­vinitus venustus, which also is home enough; and the rather, because it fully accords with Philo's reports concerning them, that they saw [...], a greater beauty or Majesty of countenance, then would belong to a private or ordinary Person; and therefore that God had de­signed him for some High and Honourable employment, some rare and extraordinary work and service. Certainly, there appears very often in the countenances of Men, rayes and streames of Wisedom and Prudence, of Authority and Ma­jesty, of quicknesse and clearnesse of Spirit, of magnanimity and greatnesse of courage, that as from such evidences (we in our Vulgar account) conclude them hopefull and promising; so where all these (as all these were in Moses, and so notori­ous to his Parents) are conspicuously shining in a most illu­strious, transcendent, and divine manner; there God hath, as it were, marked them out for Places and Offices of eminency, renowne, and dignity: Yet if this relation of St. Steven may fall short of a convincing proofe to this assertion, That Moses was to be the Deliverer of his Brethren, and that God had discovered so to his Parents, then Moses his own supposition Acts 7.25. will concludingly inferr it; For from thence it is most clear, That this was early revealed to Moses, and that it was also sufficiently and convincingly declared to the He­brews, (and Moses his Parents were such, and so it was no­tified, and remonstrated to them also, and reason there is, both in respect of their relation to Moses, and their noble [Page 7]extraction, to beleeve rather to them, then to the generality of the Hebrews) though the Scripture of the Old Testament be silent in it; for otherwise how could Moses (unlesse we will suppose what we may not, that his supposition was ground­lesse) suppose, that they would have understood it, unlesse this future contingent had been presaged to them? Or why should Moses reprove them, that they did not understand, unlesse it had been duty in them to understand; and not to understand culpable? and this it could not have been, un­lesse it had been proposed to them; and every proposall of God is an object of Faith; and the beleife of every such proposall, an act of Faith. And therefore from these pre­mises it is evident, That what Moses his Parents did, they (as it is here set down) did by Faith.
• 4. But how can this act of Faith be verified of Moses his Parents, when the Record Exod. 2.3. ascribes it solely to his Mother? Yes, because the act of the one, is deemed the act of the other; however, the silence of Moses, in this particu­lar, cannot prejudge the Relation of St. Paul; nor the bare reciting of it as the act of the Mother, necessarily exclude the concurrence of the Father; and probably, both were the de­signers; and though the first advice might be from the Mo­ther, (as usually it is with them to be more eager and passio­nate) yet his consent went along; and though she appeared (it being in such cases alwayes more safe for them, then their Husbands, and their acts more favoured and indulged then their Husbands, who are not willing to be seen there­in) the onely active Instrument in Moses his concealment, and managed it; yet he also was in truth as free, and wil­ling as the Mother.
• 5. But how can it be said, they were not afraid, &c. when feare put them upon this contrivance and artifice? and the noyse of the Inquisition forced them to this very hazardous attempt?

Yet their feare was not a feare of despaire, but of care and caution; not of distrust, but of wisedom and prudence, which made them wisely to foresee, and warily to fore-cast [Page 8]the prevention of the danger, and no way to retard or for­bid duty: What humanity and religion commanded, they would adventure on; and that as Pis. observes, Non ob­stante Edicto, notwithstanding the severity of the Edict, and would carefully, and sollicitously prosecute it, nothing could obstruct their endeavours for his preservation, the enterprize shall goe on, and in their confidence prosperously. The con­texture of the circumstances of that provision (so ordered, as if they wisely fore-saw both the danger and event,) for his safety, seems to conclude the premises; The rate compo­sition of the Arke wherein he was concealed, and exposed; The situation of the Arke upon the Brinks of the River Nilus, where Pharaohs Daughter used to Bathe, her Atten­dants not farr off to walk, and the Dames of the Court to Recreate themselves; The Party to whom Moses was com­mitted, his Sister; and her Instructions to attend him, and observe the successe. Thus, as the three Children. Dan. 3. feared not Nebuchadnezzars Decres. (for they would not bow, notwithstanding the cruell and certain penalty for their recusancy;) so these feared not Pharaohs Order, let him threaten and punish as he would, they would be so naturall and religious, as to discharge their duty towards their ten­der Infant: But above all this, they needed not to feare, neither morally could they feare Pharaohs wrath; for they did beleeve, their affectionate and holy care and endeavours would prevent and stay, arrest and stop the precepts and judgement of his Inferiour Court, by a cessat executio, an Injunction and Decree from the Supreme Lord and Judge of the whole Earth.

The Second Part.

• 1. Moses in his Infancy, his first entrance into the World, is exposed and left to the wide World, after he had been a while concealed; his Parents are put to hard shifts for his preservation, either to hide him, or leave him to all hazards. And thus it happened to Christ himselfe, imme­diately after his Birth; there were Plots, and Designes for [Page 9]his Life, that his Parents were forced to fly for his safety, and remove him into Egypt: And thus also it fareth with the Church of Christ; she hath no sooner Conceived, and brought forth to the Birth, but her Issue is set on by the Dragon to devoure it, Rev. 12.4. and she, with her Issue, must fly into the Wildernesse for a hiding place, to escape his fury. Further yet, this is the Portion of every Member of Christ; he is no sooner Born again by the Water and the Spirit, but the great Enemy of Mankind goes about to poyson and corrupt him; The old Serpent persecutes the Seed of the Woman from the Cradle to the Grave, from its Birth to its Buriall.
• 2. But as God prepared a place in the Wildernesse to feed and nourish the Woman, Revel. 12.6. fore-warned Joseph of Herods plot against Christ, Mat. 2.13. and pro­vided for Moses a Tutor and Curator; so he will not leave his Members devoted to him in the hands of the Destroyer, but will with the temptation, also make a way to escape, 1 Cor. 10.13.
• 3. If we with resignation wait Gods leisure, in a Chri­stian use of the means, God will reward, and prosper, and blesse our Endeavours, and Patience of Hope, nor onely ac­cording, but above and beyond our expectation: Moses his carefull and tender Mother aymed no further then his Pre­servation; God gratifies her Religious good Nature with larger bounties; she had also the delight and comfort to Suckle and Swadle him, and not onely by connivence or permission, but by speciall Favour and Commission from Pharaohs Daughter; not upon her own proper costs and charges, but with a certain Honourable Salary and Stipend, and with full expectation of high preferment in Pharaohs Court for a surplusage: So true is that of the Apostle, Eph. 3.20. God is able to doe exceeding abunndantly, above all that we can aske or think. And the Psalmists supposition is here in some sence affirmatively true, When his Father and Mo­ther forsook him, then the Lord took him up, Psal. 27.10. for Moses his Parents durst not take notice of him; neither was [Page 10]there any to look for, or after him, but a timerous Damo­sell, who yet but looked at a distance; God took the care then upon himself, who is a present help, when all other se­cond auxiliaries faile to all distressed persons; but above all others, to exposed Infants, Their Angels in Heaven, (when no Guardians on Earth,) doe alwayes ( saith our Saviour, Mat. 18.10.) behold the Face of my Father, stand before, and about him, as his Guard, continually to attend and wait for Orders towards their protection and preservation: And as he appointeth his noble Hosts to be their Overseers and Assistants; so he maketh the most honourable among men to be the instruments of his good providence; Kings shall be their Nursing Fathers, and Queens their Nursing Mothers, as was here in effect demonstrated, and was in some part proved and experienced by David, and so by him witnessed and attested, Psal. 22.9.10.11.
• 4. The experience of Gods mercifull dispensations, and gracious dealings, is a great ayd and assistance to our Faith, and a strong and powerfull encouragement for our chearfull dependance on Gods good providence. It was an experiment which satisfied Peters scruple, removed his error and preju­dice, and produced that determination and conclusion of Faith, Of a truth, I perceive that God is no respecter of per­sons, Acts 10.34. And it was an Argument of sense which fetched that answer and confession of Faith from Thomas, My Lord, and my God: But as it is an help to Faith, so it is the settlement and strength of hope and obedience; for­mer favours provoke us to thankfulnesse in prosperity and good dayes, and encline us to confidence and resolution in adversity, in dangerous and difficult times: take a proofe and instance of both; Josephs rejection of his Mistrisse, her solicitations was grounded on his Masters favour, and Gods goodnesse in his former deliverance, and present preferment, Gen. 39.8.9. Behold my master, &c. as if he had said, Such an unworthy complyance and condiscention as she moved, was both a sin against God, and an iniustice against Pharaoh; the former an act of irreligion, the latter of ingratitute, both a great wicked­nesse. [Page 11]When Benhadad was in straits, and knew not which way to turn himself; his Servants counselled him to joyn with them in a submission to Ahab King of Israel; and the motive to this their counsell, and his acceptance, and all their submission, was this; Behold now, we have heard that the Kings of the House of Israel are mercifull Kings, &c. 1 Kings 20.31.32. Doubtlesse it is a good Argument, God hath been found in this, and such emergencies, when we sought unto him, therefore let us seek again to him; he hath heard when we called, therefore let us call again: Da­vid frames such an Argument, when from an induction of mercies, he concludes a continuation; The Lord that deli­vered, &c. 1 Sam. 17.34.35.36.37. And Saint Paul from the former experience of mercies, builds his future hopes of a succession, 2 Cor. 1.8, 9.10. So true is that of the same holy Apostle, Rom. 5.4.5. Patience worketh experi­ence, and experience hope; not an hypocriticall presumption, which hath the luck alwayes to be bafled; but a grounded dependance, which maketh not ashamed (as all hypocrites shall be, when their vain confidences fayl them) which al­wayes obtains either what it expects, or better, or more, and is therefore a rejoycing hope, because an obtaining, ver. 2. or which is more pertinent, Because the love of God is shed abroad, &c. ver. 5. former receipts of mercies, hath produ­ced in our hearts an assurance that God loveth us; and if so, then we know that all things work together for good to them that love God, Rom. 3.28. and none but such, God loves so as to reward: And this made the Psalmist use that Exhortation, Tast and see that the Lord is good, &c. Psal. 34.8. and that solemn and sacred Protestation, I will remember the years, &c. Psal. 77, 10.11.12.13.
• 5. Acts of nature and reason, if performed in Faith, are taken in, and converted into Religion; Moses Parents did an act of naturall affection in Faith, as was before cleared, and so they were not onely naturall, but religious and faith­full for so doing: and the ground hereof is, That as not the opus operatum, not the doing of a work of Religion is a duty [Page 12]abstractedly and simply considered, removed from all ad­juncts and circumstances, (for even the most wicked trans­gressors may doe that which for the substance of the work is Religious, and yet they are not Religious in doing it, because of a defailance in the right manner of performing; as in Jehu his Zeale; the Pharisees Prayers; the Hypocrits Almes; for they doe them not in ayme, respect, and order to God and his Laws, but to other ends and purposes, as is ex­pressed, Hos. 7.14.16. Zach. 7.5.) so the most common acts of life, of nature and civility may become acts of Faith and holy Religion, if they be duely circumstantiated, done spiritually and divinely, with relation and reference unto God, obedience and submission to his will; for it is the manner of doing, and the end, which differenceth and di­stinguisheth holy and prophane actions, acts of Faith, and acts of Reason, of Grace and Nature: and therefore those acts which materially are naturall and ciuill, rationall and morall, if performed with a desire, a care, and conscience to please God, they are formally and truely Religious, and Christian; as the Philippians Contribution sent by Epaphrodi­tus, is called a Sacrifice acceptable, [a Sacrifice acceptable] be­cause done to him with an Eye and respect to God; the li­berality was to Paul; the Sacrifice, the Service to God, and this sauctified it, and adopted it into an holy office, or an act of Faith, Aug. lib. 19. de Civ. Dei, cap. 25. throughout.
• 6. To denominate an act a duty of Faith, it is sufficient to walk and move according to that degree and measure of light we have received, and to beleeve proportionably to the evidence of the Revelation: That which stayed Moses his Parents their Faith, and for which they were reputed faith­full, was not a clear Philicall or Mathematicall demonstra­tion, for this carries its evidence so strongly along with, that it commands and forceth assent; neither was it an Enthusiasme, or immediate Revelation; but such motives and inducements as were before recited, which amounted onely to strong and high probabilities, yet sufficient enough in an humble modest heart to produce Faith, a certainty of [Page 13]adhaerence, though not of evidence; and this sufficient to produce acts and operations of Faith, to provoke to the obe­dience of Faith; A bruised Reed God will not break, nor quench a smoaking Flax, Mat. 12.20. if we have but Faith so much as a graine (for a little Faith, if sound, is true Faith) of mustard seed; let the motives be what they will, if this encline and promote obedience, the least degree thereof is well pleasing to God; he will accept without being furnished with the [...], full Armour of infallibilities and demon­stration: Nathaniels Faith had neither Enthusiasme, nor de­monstration; but a Topick, or Argument, a paribus, backed by an humane testimony or report, John 1.48. and Christ approved this his Faith, and rewarded it with an higher concession of grace, ver. 30.51. and so Christ accepted Tho­mas his Faith, though enduced by senfible experiments, John 20 28. whatsoever the instrument, or beginning, or motive of beleife be, if that work by love, and work in us a care and desire to find the truth, humility in following, and con­stancy in professing it, this shall be our reasonable service of God.

The third Part, the Prayer.

O Eternall Lord God, in whom to beleeve is Eternall life, give to us thy grace, which may suppresse every motion of infidelity that there be not in us an evill heart of unbeleife; and however we be not able to manage the shield of Faith, yet perfect thou thy strength in our weaknesse, making it mighty through thy power working in us, to pull down strong holds, cast downe imaginations and every high thing that exalteth it self against the Knowlege of God. O holy Jesus, the Eternall Word of the Father, we beleeve thou hast the Words of Eternall Life, Lord help thou our unbeleife, and increase our Faith; bring into captivity every thought to thine obedience, that thy servants and followers may submit to thee our Lord and Master, resigning our Ʋnderstandings to the Truth, our Wills to the Goodnesse, our Affections to the holinesse of thy Precepts, and by Hope de­pending [Page 14]for satisfaction on thy precious promises. O Immortall and all-glorious Spirit, sanctifie unto us all those means and methods which are the preparatives and Introductions of Faith, that they may be Instrumentall to Principle us in wholesome Doctrine, to beget in us a love of the truth, and obedience to thy Laws, unto a lively hope by the Resurrection of Jesus Christ from the Dead, and advance us to further degrees of Know­ledge and spirituall Wisedom, to the spirit of obsignation, the confidence of hope, and the assurance of thine eternall love and favour: O holy blessed and glorious Trinity, to whom belongeth the Kingdom, the Power, and the Glory throughout all Ages, World without end, Amen.

The first Part.

Q. But why should Moses desert and relinquish Pharaohs Court in which he was so Honourably Educated and Enter­tained? Or why should he deny (for so the Vulgar renders it) the appellation and title of the Sonne of Pharaohs Daughter, who by her tender care and liberall bounty had obliged him? Was it not both grosse ingratitude and great incivility thus to sleight her, and her high respect? Could he not at once be cal­led the Sonne of Pharaohs Daughter, and be indeed the Child and Servant of God? a Courtier, and a Christian? Did not Joseph the holy Patriarch before him, live both magnificently and religiously in the same Egypt, and enjoyed the dignities and wealth thereof? And long after this, was not Devout Esther Queen to Ahasuerus? Daniel and his Associates, No­bles to Nebuchadnezzar?

A. Doubtlesse, had not Pharaoh and his Court been im­placable, and mercilesse Tyrants, violent Persecutors of, and incorrigible, irreconcilable Enemies to the people of God, Moses might still have resided in that Court, and without any violence to his Religion, possessed whatsoever Egypt afforded; but in this juncture of time, the case was otherwise to be stated, then it was when Joseph, Esther, and Daniel had charge and command under Infidell Princes; for these had liberty and opportunities to exercise their Religion, to improve and manage their Royall Priviledges and immunities to the be­hoofe and advantage of their civill and sacred relations; whereas Moses must either in a base and unworthy comply­ance joyn with the Egyptians to vex them whom God had wounded; or in a dull sleepy security, and Epicurean soft­nesse, neglect the remembrance and afflictions of Joseph, and stifle, and choke that publike Spirit which God had endowed, [Page 16]and enobled him withall for eminent and illustrious atcheive­ments; for besides what is above mentioned, Moses had suf­ficient Authority and Commission to enterprize and under­take the Deliverance of his Hebrew Brethren from the Egypti­an Bondage; a Command, Call, and Order from God, the Lord of Lords, the onely Supreme, and so, as Pharaohs cru­elty did lessen Moses his Obligation of gratitude, (for he being a Publique Spirit, and no pure self-lover, every indig­nity and injury to his Brethren, was so to him) so Gods com­mand did quite supersede all Obligations to Pharaoh his Daughter or Court; both, because they were but the Instru­ments of Gods providence, who of Enemies, made them Friends and Benefactors; and so the highest Obligation was to the principall efficient God, and also, because a command from God (to whom proud Pharaoh was but a mean Sub­ject) the Supreme of all, doth null and voyd all Orders and Obedience to the Inferiour; for though Religion doth not take away, or disanull the tyes of Nature and Civility, but rather enforce and perfect them; yet, where their Ruler and Offices are counter-checked by an expresse command or prohi­bition from God, there it is Religion and Duty to wave them, and observe the expresse. The result then is this, That if it come to this passe and point, that our temporall preferments and possessions, our naturall or civill endearments be either inconsistent with, or prejudiciall to our holy profession, any lets or hinderances to us in the discharge and performance of the duties of Piety or Charity, the love of God and Man, then we are by all means to quit and dis-own them; we must come out of Babylon, though our Interests be there, if we can­not stay but we must partake of their sins; we must forsake Egypt, if she distresse the People of God and our precious Faith; for we cannot serve God and Mammon, Christ and Belial.

Q. But what? is there such a power and faculty in man to refuse, or choose what he will? And if so, then doth not this power necessarily inferr a freedom in the will of man?

A. Certainly man is a free Agent in all his exercises and [Page 17]operations and what he doth not freely, he doth not as a man, but as a horse and mule, which have no understanding; and we are forbidden to be such, Psal. 32.10. for it is natu­rall for the will of man to move freely, rationally, and deli­berately; and this freedom, or liberty of the will, is an essen­tiall of humanity; and the proper act of that freedom is Election, which is exposed both to coaction and compulsion: ( Voluntas non cogitur; for that which is compelled, is against the will; and that which is against the will, is not willed: It is true, the will may be letted, changed, and the com­manded actions thereof compelled, that is, those inferiour faculties which are moved by the will; but the immanent actions of the will, that is to deliberate, will and choose cannot be so) and also to necessitation and determination to one; For if the will be determined by the Physicall and speciall influence of outward causes; then morives were in vain, reason in vain, deliberation in vain, all perswasions and threats in vain: but therefore are these used, because man hath a power of Election, that he may deliberate and act indifferently, and either doe, or not doe; or doe this, or the contrary. For what exercise have we of our wills, if we act not voluntary? And how act we voluntarily, if we be necessitated absolutely? And to what end and designe are those terrors, and promises of the Lord, the danger we shall incurr by our disobedience, and the reward we shall reape by our obedience, if they be not as rationall motives, and have not with them a persuasive efficacy? It is true indeed, that the will often mistakes, and errs in her choyce, putting bitter for sweer, evill for good, and one the contrary: But this proceeds not from any forfeiture of what was naturall to the will, (and all, or certainly very few excepted, confesse that Adam had true and entire liberty) but from the cor­rution of nature, or the naturall faculty depraved, (which is a contracted contagion) whereby we are averse and in­disposed to good, we are refractory and rebellious to the very Laws of Nature, as well as of Grace; of right Rea­son, as holy Religion; and we are prone and strongly en­clined [Page 18]to observe and follow the desires and delights of the carnall sensitive appetite, and to satisfie the lusts of the flesh; for the understanding is full of ignorance and darknesse, during this state of corruption, of pride and contradiction, against all sacred and saving truth; the will is full of en­mity and opposition against that which is good, the consci­ence full of impurity and sophystry, the heart of folly and madnesse, of infidelity and hypocrysie; and therefore no wonder if every imagination, fancy, and conception of the heart be unto evill, and that continually: Yet even in these aptnesses, inclinations, and prejudices, the will moves free­ly, and acts by choyce: For as Angels, and good Spirits, by a most free agency, doe good, and nothing but good, because their understandings are taken up with the con­templation and satisfaction, and their affections with the desires and delight of good onely: So Devills, and wicked men long and thirst, pursue and prosecute sin, by chusing the evill, and refusing the good, having the understanding darkened, being alienated from the life of God, through the ignorance that is in them, because of the blindnesse of their heart, Ephes. 4.18. and so allowing and approving of sinne and wick­ednesse; So that whether the object be chosen good or evill, the will acts [...], by deliberation, and with indiffe­rency, though that the good is chosen, be from the causality of Faith, and influences of spirituall Grace; that evill from the corruption of Nature, either transmitted and passed over to us by carnall propagation, or contracted by vitious ha­bits, customes, and education; and this properly concerns not the liberty of the Agent, but onely expresseth the rea­sons, causes, and motives, for which he thus exerciseth and manageth his liberty: It was from Nature that Moses chused, or made a choyce; it was by Faith he made this choyce, He chused rather to suffer affliction, &c.

Q. But what? doth Faith Catechise and direct men rather to suffer affliction? Can sufferings be the objects of our desires and longings? Or, are afflictions in numero eligibilium, mat­ters worthy of our election and complacency?

A. Doubtlesse they are in some degree and measure, though not of themselves; yet secondarily in respect of their uses, as they relate either to the prevention of a greater threatned and demerited impendant evill; or as they conduce to some present, or future good. For, sometimes they are Fatherly corrections, to avoyd the wrath and seve­rity of dis-inheriting; When we are judged, we are chastened of the Lord, that we should not be condemned with the World, 1 Cor. 11.32. and that is an happy temporall judgement, which barrs an Eternall; a desireable chasticement, which wards off future condemnation. Sometimes they are In­structions, It is good for me that I have been afflicted: that I might learn thy Statutes, Psal. 119.71. and to receive In­struction is highly appetible, and that with the most inge­nuous and noble, as well as holy and religious spirits. Some­times they are preparatives for Glory, having not onely a purging, but also a purifying quality; 2 Cor. 4.17.18. For our light affliction which is but for a moment, worketh for us a far more exceeding and eternall weight of Glory, While we look not at the things which are seen, but at the things which are not seen: for the things which are seen, are temporall; but the things which are not seen, are eternall. Sometimes they are discoveries of the truth of the inward parts, of our sin­cerity. That the tryall of our Faith, being much more preci­ous then of Gold that perisheth, though it be tryed with fire, might be found unto prayse, and honour, and glory, at the ap­pearing of Jesus Christ, 1 Pet. 1.7. that though they be sharp and biting, yet have they in them somewhat of the bonum jucundum; but indirectly, and by consequence, For we are to count it all joy when we fall into divers temptations, Knowing this, that the trying of your Faith worketh patience, James 1.2.3. much of the honestum, that the tryall of your Faith might be precious, &c. 1 Pet. 1.7. The Apostles ad­judged their sufferings honourable, Acts 5.41. and there­fore, they rejoyced that they were counted worthy to suffer shame for his Name. Add to this, they consorm us to Christ our Head, the Prince of sufferings, who by his sufferings hath [Page 20]sanctified and enobled all ours; but they are most of all of the utile, they are infinitely profitable to prevent the great­est evills, and to procure and secure the greatest good; and if they be in some degree all these, both joyous, and honou­rable, and profitable, then also they must be eligible; not simply and absolutely, for so they are not; because mala poenae, evills for sin, or the evills of punishment, contrary to Na­ture; but comparatively, and upon supposition; not as the matter of our first, but second, and sometimes better choyce, when they are received as Medicines, taken as tryalls of the most eminent graces of humility, contentation, meeknesse, stedfastnesse, and Faith; and when managed to the use and exercise of these; or when applyed as assurances of after felicities; and thus even Death it selfe may be desired, as a determination of humane imperfections and miseries, as an Introduction to a new and more excellent life; Thus Elias prayed, that God would take away his life, 1 Kings 19.4. not positively, or peremptorily (for he fled for it's safety) but conditionally, rather then Baal should seem to prevaile against God; rather then he see the whole designe of Ahab and Jezabell acted with all sury and cruelty upon the Pro­phets of the Lord. And Saint Paul knew not what to chuse in that strait, Life or Death; yet his desire was rather to de­part, because thereby he should obtain to be with Christ, Phil. 1.23. and we long to be cloathed, &c. 2 Cor. 5.4 and, we are willing rather to be absent in the body, and to be present with the Lord, ver. 8. And this was the case of Moses his choyce, it was not through passion; but with deliberation, with a [...] rather; the act was neither purely voluntary, nor involuntary, but mixt; as Patients take bitter Pills and Po­tions, rather then they will languish and consume, suffer one part of the body to be Cauterized or amputated, and cut off, rather then the whole perish; as Mariners in a Storme at Sea, will rather lose their goods, then lives; and Moses did this the rather, because he esteemed his and their sufferings, the sufferings of Christ.

Q. But how were they the sufferings, or reproch of Christ? [Page 21]Was Christ then exhibited in the flesh? Or could he suffer, who had no flesh to suffer in? Or could Pharaoh reproch him whom he knew not, whose Person was without his reach, and no way subject to his power?

A. Doubtlesse their sufferings here, have the appellation of the reproch of Christ upon the same account, that Saint Pauls reproches are stiled, the afflictions of Christ, Col. 1.24. for, as Christ could not suffer personally before he assumed our Nature, and took our flesh; so neither was it possible for him to suffer after the Resurrection of his Flesh, and that his Body was Glorified: For, on the Crosse, his sufferings had their determination, and period, with that Consumma­tum est, It is finished, Iohn 19.30. And Saint Paul tells us, Christ being raysed from the Dead, dyeth no more, death hath no more dominion over him, Rom. 6.9. and if not Death, then no penalties, or miseries, which are but either the Har­bingers, and Fore-runners, or Attendants and Followers of Death. So that this [...], and that [...], is all one; Christ, before his Incarnation, and after his Glo­rification, suffers, and is reproched; not in his Personall ca­pacity, as he was during his residence on Earth; but in his politick capacity; and in this consideration, he was from all Eternity, Jesus Christ the same yesterday, and to day, and for ever; and he suffers, and did alwayes suffer, when any part of his Body suffereth. As therefore in Moses and his Hebrews, Christ mysticall was reproched; so in Saint Paul, and the then Church of Christ, he was mystically afflicted: Christ ever did, and now doth suffer in his Members; he ever did, and still doth count their afflictions his own: God did so, ( Isay 63.9.) and still doth so; witnesse that Voyce from Heaven, Acts 9.4. Saul, Saul, why persecutest thou me, ut­tered by Christ: and ver. 5. I am Jesus, whom thou persecu­test in his Members; For he that toucheth them, toucheth the Apple of his Eye, Zach. 2.8. for he is the Head of his Bo­dy, the Church; and the Head is sensible of the sufferings of the Body? nay, the Church is expresly called Christ, 1 Cor. 12.12. For as the Body is one, and hath many Members, and [Page 22]all the Members of that one Body, being many, are one Body, so also is Christ. He saith not, Ita & Christi; but, Ita & Christ us, unum Christum appellans caput & corpus, Aug. de pecc. mer. lib. 1. cap. 31. so is Christ, so is the whole, con­sisting of Head and Members; the denomination is taken, not from the subordinate Members of the Body; but from the supreme, the Head; so is Christ, that is, Christ misti­sticall. And that this is the genuine meaning of this place, may be concluded from that we find expressed, Gal. 3.16. Now to Abraham and his Seed were the Promises made; He saith not, And to Seeds, as of many, but as of one, And to thy Seed, which is Christ. And therefore, this most signifi­cantly, and comfortably doth denote and ascertain unto us, that close union and conjunction betwixt Christ the Head, and the Church, his Bady; and from thence results that sym­pathy and compassion of Christ, in the sufferings and inju­ries of his people and servants. Now, that the beleeving He­brews (for otherwise this would not have been argumenta­tive to them) had also this perswasion; there are besides the fore-mentioned, two places in the Old Testament convin­cingly to demonstrate it. That place where David in spirit called [Christ] Lord; Psal. 110.1. The Lord said unto my Lord, &c. My Lord indeed fiducially, and obedientially; but not exclusively: for it is plain, he was Lord over the Collective Body, the whole Israel of God, a Ruling Lord over his People, whereof David was but one, though a Chiefe one. And as David thus gives us an account of his Faith, That he expected a Messias, and beleeved that that Messias was the Head of the People, the Lord of the aggregated of Israel; so he assures us, that that persuasion was a part of the Jew­ish Creed; for that whole Israel esteemed and adjudged, that all projects and defignes to prosecute and oppresse the Peo­of God, were conspiracies and associations against the Lord, and against his Anoynted, Psal. 2.2. Moses therefore did chuse both Religiously, and Prudently, because he esteemed his and his Brethrens sufferings, the reproch of Christ; a choice not of Faction, but Faith, because of a state and condition where­in [Page 23]Christ his Lord was interested and concerned; yet Mo­ses had not onely this motive of Faith to perswade him to this choice; but he had another also, and that a powerfull one; For he had respect also to the recompence of the Reward, that is, beleeved the Deliverance of his People was approch­ing, and they should receive the promised Inheritance, the Land of Canaan, a Type and Figure of Heaven.

Q. But what? doth Faith Eye temporall Objects? or, are temporalties as well as spiritualties taken into the cognizance of Faith? or, is that true Faith which moves for either of these respects? could Moses fight the Lords Battells, and look for Pay, or Recompence? Is not this to be a mercinary Souldier, no Voluntiere? or rather, thus to act, Is it not to love our selves, and the reward; not the Lord and his Service? Is it not to serve him for Hire, not for Duty?

A. Indeed it is most true, That the Glory of God should be both the prime mover, and ultimate end of all actions which are truely Religious, because all Religion is to be ter­minated in God; yet our immortall soules, whose chiefe fe­licity and complement, is the Union and fruition of God, may deservedly challenge our secondary and subordinate thoughts and respects, both because that in these respects, we ayme at God, who is our perfection, and reward; and also because our respects are regular, when we take in the inter­mediate end, with order and respect to the last and chiefest; For in this case, we overlook our selves, by Eying an higher and more glorious Object: And for this we have warranty, both from those Precepts which enstruct us to seek the King­dom of God; to lay up a sure Foundation of good works, For the hope of the Eternall Reward; to strive with all care to se­cure our Election, Luke 16.9. 1 Cor. 9.24. Tit. 2.12.13. Colos. 3.23. and also from those great presidents who have practised before us; Moses here in this place; Saint Paul, Phil. 3.11.12. If by any means I might attain unto the Re­surrection of the dead. Not as though I had already attained, either was already perfect: but I follow after, if that I may ap­prehend that for which also I am apprehended of Christ Iesus. [Page 24]Our Saviour Christ, that grand Exemplar, Heb. 12.2. Look­ing unto Iesus the author and finisher of our Faith, who for the joy that was set before him, endured the crosse, despising the shame, and is set down at the right hand of the throne of God. And also from good Reason; for, Qui uult finem, nult media, and è contra; now God commands the means, faith, and the end of that is salvation, 1 Pet. 1.9. Receiving the end of your Faith, even the salvation of your soules. He commands holi­nesse of life, and the end of that, is Eternall life, Rom. 6.22. an happy end is a great provocation and encouragement to action; and for this end, God proposeth to us that most bles­sed and comfortable end; The result is this, That to act meerly propter mercedem, for an hire, is slavish and self-ish; but to doe ex intuitu mercedis, to look upon the Reward, as an incitement and comfort, is a most usefull help, and so morally necessary to piety and devotion, 1 Cor. 15.58. There­fore my beloved brethren, be ye stedfast, unmoveable, alwayes abounding in the work of the Lord, forasmuch as you know that your labour is not in vain in the Lord. Col. 3.24. Knowing that of the Lord ye shall receive the reward of the inheritance: for ye serve the Lord Christ. 2 Tim. 4.8. Henceforth there is layd up for me a crown of righteousnesse, which the Lord the righteous Iudge shall give me at that day; and not to me onely, but unto them also that love his appearing.

The Second Part.

• 1. By Faith, For Flesh and Blood would have perswaded Moses to a contrary choice, to continuance and residence in Pharaohs Court: and if he had consulted with worldly men concerning his Designe, if they disliked his Person, he would be censured and derided, as weak and unpolitick; if they had a kindnesse for him, they would rebuke him, as Peter did our Saviour, upon a somwhat like account, Be it far from thee Lord; This shall not be unto thee, Mat. 16.22. But Faith ad­viseth not with Flesh and Blood, neither resolves with the men of this world. No, it adviseth with the Word of God, and [Page 25]resolves with the Church of God; and therefore that which the World so much admires and fancies, the gallantry and splendor of a Princes Court, the Title and Dignity of his Sonne and Favourite, the Treasures of his Exchequer, he did with great resignation and freedom relinquish and forsake: And which is yet more, that the World most dislikes and ab­horrs, poverty, persecution, ignominy, slavery, he did with much cheerfulnesse embrace; for then he left the powerfull prevailing party, and sided with an afflicted, and despised peo­ple, vexed and oppressed with arbitrary impositions, and in­humane servitudes. See what Faith can doe; it can over­come the World, it can count all things but losse, to be found in Christ: It is Faith, and nothing but Faith, that sets a just estimate and value of things; not because currant, but be­cause worthy, that distinguished betwixt truth and appea­rances, substantiall, and fantastick happinesses; and so makes a Christiam esteem and adjudge the persecutions of an holy Church, an higher preferment, then the promotions of a ty­rannicall Court; that more then Heathenish Law of self-pre­servation, is superseded by Christ, Mat. 10.33. ( Whosoever shall deny me before men, him will I also deny before my Father which is in Heaven. And ver. 37.38.39. He that loveth Fa­ther or Mother more then me, is not worthy of me, and he that loveth Son or Daughter more then me, is not worthy of me. And he that taketh not his crosse, and followeth after me, is not wor­thy of me. He that findeth his life, shall lose it; and he that loseth his life for my sake, shall find it;) and so abolished by that Law of Faith which he prescribed.
• 2. By Faith, because done in obedience to that Law and Rule of Faith, which the Captain, and High Priest of our pro­fession had enacted and ordered. The main difference betwixt that [...] 1 Thes. 1.3. the Work of Faith, which is the fincere observation of Christ precepts and that [...], Rom. 2.15. the work of the Law written in our hearts, which is the dictates of a naturall conscience and the common notions of humanity, betwixt an act of Grace, and that of Nature; that the oue is done onely rationally, the other obe­dientially; [Page 26]the one is a faculty, the other a duty that we performe as man, a rationall creature made by God, and so his [...]; the other as a Christian, a devout sworn servant of Jesus Christ, who hath brought into captivity every thought, even the most rationall, most excellent thought or suggestion of Nature, to the obedience of Christ, 2 Cor. 10.5. as the elect of God, holy and beleved; and so his [...], created in Christ Jesus unto good Works, Ephes. 2.10. that is done in respect and regard to our selves; this with reference and relation to God. This indeed is that, which both constitutes, and de­nominateth an act, the work of Faith, that it is both truely done, and truely said to be done by Faith, that it is done in obedience to God, submission to his will, and in order to his glory. The same act for the substance may be both morall and spirituall; that which differenceth them is the manner and end of doing: for some good things are done by a com­mon light of Reason, and with a freedom and ingenuity of Spirit; and those are heroicall, noble actions, and it's genero­sity; some with respect to humane society, neighbour-hood, and conformity to the Laws of that place where they live, and these are civill, morall actions, and it's civility or policy; some are with sincere affections to God, and obedience to his will and word, and those are Divine Spirituall actions, and it's Faith and Religion which enjoyns and requires these, Aug. lib. 19. de civit. Dei. cap. 25. throughout.
• 3. But this act of Moses was both morally good; for when he was at years, he undertook the cause of the oppressed, it was heroically good; for then also his Reason was at the full, and he did work freely and generously; it was spiritually good, because then also he knew it was the will of his God, and he did it faithfully; Reason told him the enterprize was both just and honourable, and so morally good; reason conducted by religion, ascertain'd him it was both just, honourable, and holy, and so divinely good: And therefore it is added, When he was at years.
• 4. When he was at years, when his reason was ripe, and his faith active and stirring, or come to maturity, full forty [Page 27]years of age, Acts 7.23. For had Moses refused those offers of Pharaohs Daughter, &c. in his Infancy, and tender age, it might have been interpreted folly, and childishnesse; or (if after in his minority, and lesse discerning age) weaknesse, and inexperience; or, (if upon the perswasions of his Parents) this at the best, would be called, good Nature; at the worst be taken for Indiscretion, or vain glory, and so still he might be supposed to refuse he knew not what nor why. And very likely thus, or some one of these wayes, it was censured at Court, and he esteemed a rash, unfortunnate fellow, that stood in his own light, and hindered his own preferment. But as Luther in another case, aliter Romae, &c. so here; they were of one Opinion at Court, it was thought otherwise in Heaven. For Moses was now of a very discerning Spirit, being in full height and vigor, both of body and mind; a great observer of causes, and of great abilities to distinguish and separate betwixt the precious, and the vile, having all advantages to improve his judgement, and sufficient opportunities to bal­lance every thing aright, to take and make an exact account of wisdom and folly, of a moment, and Eternity: so that this act of his reprobation and election, was not conjecturall up­on peradventures, or surmises, but prudentiall; not upon any humane consideration, of case, pleasure, profit, or honour, &c. but upon conviction of conscience; not of a scrupulous con­science guided by light and undiscussed Arguments not througly weighed, or not right set with an even hand; nei­ther by an erronious mistake of good for had; nor an opini­onative complyance with the examples and conceits of others: but of conscience rightly enformed, walking exactly according to it's Rule. Jesus Christ our Lord would have engagers and subscribers to his Discipleship and Government, to ponder and to consider before hand what they are resolving, whether they can endure the contempts and hatreds of the world, the com­mon attendants of his service; whether they can be content to follow and take part with that persecuted Prince, the King of sufferings, and his little Flock, his despised, sequestred, plundered Subjects, les=t, in the conclusion, they prove like [Page 28]that ridiculous Husband, who begun to built, without pro­portioning the charges, and his abilities; or comparing the expences, and his revenues: Good Works ought also to be well done, with sober advise, and religious prudence, lest they lose their value, and degenerate into indiscretions, rashnesse, or heat of spirit: and therefore the circumstance of time is signanter dictum, is taken for a further proof of Moses his Faith, When he was at years: For,
  • 1. Youth is suspected, and commonly, if that Age pro­duce any good Fruit, it soon decayes; and if it follow not the vanities of the World, it is much under restraint: And therefore Aristotle resolves, That a young man was not [...], a fit hearer of the severer precepts of mora­lity, [...], because usually with them, passion and vanity rules all, and commands in chief; and with them, there is an impetus, or fervor, their passions are violent and head-strong.
  • 2. As this clause was added, to shew it was a dis-passio­nate act, not moved thereto by any youthfull heat or inci­tation; so it was unprejudicate, directly contrary to those prejudices his Education might have infused into him. Passi­on and prejudice are two great tyrants, and where these sway, Reason and Religion are excepted or exiled: and youth is most subject to passion; and Education most apt to beget and breed a prejudice: and so these words may seem to be in­serted, both to denote, that as this act of Moses was no passio­nate fit, or pange of Youth; so it could not be an effect of his Education, for this should have biassed him the other way, as being all his minority trayned up in Pharaohs Court, and tutored in the Egyptian Learning. Strange it was, his Piety should thus crosse his Education, that in the confluence of worldly satisfaction, (if they deserve that expression) he should contemplate the excellencies and perfections of the Eternall Reward: For, Quod semel est imbuta, &c. Education (especi­ally unto what also we are naturally inclined, as all are, to folly and vanity) hath a great influence on our after dispo­sitions, and conversations: And those sollies we have been [Page 29]acquainted with in our softer Age, we after fancy and dote on; and therefore to move in a direct opposite course to Na­ture, and it's second, Education, which is [...], a new acquired Nature, whereby sin and the world takes possessi­on on us, must needs argue great strength of Religion, and holy affections, by reason of that received Rule, intus existens, &c. and this was Moses his case.
  • 3. Had Moses done this in his old Age, it might have been conceived dulnesse, or policy, or dotage, and therefore also might these words be used. For we reade of severall Princes indeed, who have deposited their Robes of Majesty, surrendred their Crowns, and become reclase Hermits; yet this course of life they begun not, till they had well-nigh finished their course, when the negotiations and transactions of State was a burden, when the multiplicity of businesses had tyred them, or the variety of pleasures surfetted, or spent them. But Moses was now in his prime, most able both to undertake and under-goe weighty employments, as after he did, and to receive what content any worldly delight could afford, at his best, both to endure hardnesse, and enjoy softnesse.
  • 4. From this Observation, let us learn this Instruction, to be wise in time, to employ our choysest opportunities, our best strength and vigor of body and spirit for the purchase and possession of the Eternall Inheritance. God will have the prime of our years devoted to his service, while we have mar­row in our bones, and life in our senses, and clearnesse in our spirits, Mal. 1.8. If ye offer the blind for sacrifice, is it not evill? and if ye offer the lame and sick, is it not evill? offer it now unto thy Governour; will he be pleased with thee, or accept thy person, saith the Lord of Hosts? and then also to encrease in knowledge and spirituall understanding, not to be children carried away with every wind of Doctrine, or with the togish garish vanities of the world: but to be men, approving [...], (Rom. 2.18.) the things that are excellent, that we embrace not Nubem, pro Junone, a vain empty shadow of comfort, for reall, solid, substantiall happinesses; gaudy fan­tastick appearances (like Caligula's Banquet, to please the [Page 30]Eye, not to satisfie Nature) in stead of the Heavenly Reward; that so we may fix our desires there, where true joyes are to be found, being skilfull in the word of righteousnesse, that we endeavour to be, as Moses was, of full age, that is, perfect, such as by reason of use, have our senses exercised to discern both good and evill. Heb. 5.13.14. For every one that useth milke, is unskilfull in the Word of Righteousnesse: for he is a Babe. But strong meat belongeth unto them that are of full age, even those, who by reason of use, have their senses exerci­sed to discern both good and evill. For this commended, and approved his Faith, that he did this when he was [...], great in years and discretion, great in knowledge, and learning, great in temper and moderation, great in fame and favour at Court, and therefore it was an act of great Faith, to refuse to be called the Son of Phar [...]ohs Daughter.
  • 5. He refused, [...], or denied; and, he refused, not in complement, and civility, to gain the reputation of being modest, humble, and moderate, an Art, which self-seeking ambitious spirits have learned and exercised, seeming to de­cline that, which they most passionately fancy, and labor for; and by under-hand, and secret contrivances most greedily prosecute; neither in cunning and policy, that he might be more earnestly follicited to accept what he had plotted and gaped for; another Art, which ambition also hath found out to deceive the World: neither was it an humour of discon­tent, or desire of change, accompanied with an overgrown troublesome Zeale: for then, this act had been either de­signe or pretence; an handsome piece either of hypocrifie, or civility. But he refused, as upon serious and sober consi­deration; so in truth and singlenesse of Heart: a direct pro­per work of self-deniall, and so a clear evidence of his Faith. True piety and contempt of this World, is not a bare, naked pretence, set forth in a demure look, or holy language; but an effectuall mortification of all Worldly motions contrary to justice and charity; a not daring to venture on any unlicen­sed artifice: a serious fixed endeavour of exact walking; not to value any transitory thing at an higher rate then the Rule [Page 31]of Faith, and Law of Christ hath set upon them, that they be currant to us, not upon the old vulgar account of interest, or self-preservation, to purchase, or preserve an Estate with an evill Conscience; but upon the new reformed account of love to God, and our Neighbour. Indeed men may usurpe and assume the Title and Appellative of Saints to themselves, and yet be so far from observing the self-denying Ordinance of Christ, Mat. 16.24. that they strictly lay hold on every advantage which shall fall in their way; and if none be tendered, they will cast about all wayes to find one; and upon any discovery, chase and follow the wayes of unrighteousnesse with all passion and eagernesse, by all indirect and unlawfull wayes; some of these pretenders following the way of Cain, some of Balaam, some of Corah, some of Achan, some of Gehazi, some of Ahab, some of Judas, &c. whereas indeed there is no surer Title to Heaven, then contempt of the World; no better assurance that we are in the Faith, then our overcomming the World, 1 John 2.15.16.17. Love not the World, neither the things that are in the World. If any man love the World, the love of the Father is not in him. For all that is in the World, the lust of the flesh, the lust of the eyes, and the pride of life, is not of the Father, but of the World. And the World passeth away, and the lust thereof: but he that doth the will of God, abideth for ever. And 1 John 5.4. For whatsoever is born of God, overcommeth the World, and this is the Victory that evercommeth the World, even our Faith. No stronger proof that we are true Israelites indeed, then that we forsake Egypt, and come out of Babylon; that we are Disciples, then that we deny our selves, the ad­vancement of our interests, the satisfaction of our passions, and take up our crosse, unite our selves to the body of Belee­vers, and persevere in their Communion in despight of all temptations, and follow Christ as a Law-giver, in his Pre­cepts, and a Leader, by his example both for obedience unto, and patience under his Fathers will.
  • 6. For a season the pleasures of sin are short, the punish­ment is long: Sin may be sweet for a while, but it is sharp for ever: And who would hazard a lasting pain, for a little [Page 32]pleasure? or be tickled either into a Disease, or unto Death? An optares malam scabiem, quod scalpendi sit altqua voluptas? Eras. Epic. It were madnesse to be in love with a Leprosie, or Itch, for the pleasure of scratching; to lose everlasting plea­sures, and the fulnesse of joy, for a transitory delight; nay, a meer out-side formall delight, without all inward content and satisfaction: for the whole World, and every thing in it, is but a Scheeme, a shadow, an appearance, an empty nothing, in two Apostles judgements, 1 Cor. 7.31. And they that use this World, as not abusing it: for the fashion of this Word passeth away. 1 John 2.17. And the world passeth away, and the lust there: but he that doth the will of God, abideth for ever.
  • 7. Of Christ: Moses then was a Christian; and then God had a People. God had alwayes a Church, and that a Christian Church too: a Church of Christ; and the sufferings of the people of God, the rebukes of Christ; though then the people of God had not the Title, yet they had the Religion of Christ: and albeit in outward expression and denomination, they were not called Christians, till long after at Antioch, Acts 11.26. yet such they were really, and in truth. For Beleevers, before Christs comming and since, are admitted into the same Cove­nant of Grace, because consigned by the same Sacraments, (not indeed in the same Signes but in the Spirituall thing signifi­ed, 1 Cor. 10.3.4.5. And did all eat the same spirituall meat: And did all drink the same spirituaell drink (for they dranke of that spirituall Rock that followed them: and that Rock was Christ.) But with many of them God was not well pleased: for they were overthrown in the Wildernesse,) which did Scale the same promises (though not so immediately as ours; but un­der a covert of temporall things, even ever since that Grant, the Seed of the Woman, &c. Gen 3.15. and is the expresse affir­mation of the Apostle, Gal. 3.17. And this I say, that the Covenant that was confirmed before of God in Christ, the Law which was foure hundred and thirty years after, cannot disanull, that it should make the promise of none effect,) which relateth to the same object Jesus Christ, Heb. 13.8: Acts 3.25. & 4.12. for the same excellent purposes of mercy, remission of sins, [Page 33]reconciliation with God, and life eternall: So the Covenant was the same for substance, though not for circumstance and fashion; and so their Faith and Religion the same: For Christ was the Lambe, slain from the foundation of the World, Rev. 13.8. So Aug. Epist. 157. ad opt. Eadem fides, & nostra, & illorum, quoniam hoc illi crediderant futurum, quod nos credi­mus factum: And therefore here we may say with Saint Paul, Rom. 11.33. [...], O the depth of the riches both of the Wisedom and Knowledge of God! how unsearchable are his judgements, and his wayes past finding out! And with David, Psal. 40.5. Many, O Lord my God, are thy wouderfull works which thou hast done, and thy thoughts which are to us-ward: they cannot be reckoned up in order unto thee: if I would de­clare and speak of them, they are more then can be numbred. But to this I have said somwhat before in the first Part, and 8. Page, and 1. Observ.
  • 8. To suffer with the people of God. The people of God are eo nomine, so far from being exempted from the common calamities of man-kind, that they are the greatest sufferers of, and sharers in them: And if judgement begin at the House of God; where shall the ungodly appear? Gods People are a per­secuted People. But of this largely also before; and more is to be said after.
  • 9. [...], Esteeming; That which put Moses on this choice, was a well-grounded conviction of Conscience [that it was a duty] and a right enformed judgement; for reso­lution and action without warranty and sufficient grounds of conviction, is but perversnesse and obstinacy, sin and impie­ty; the mistaking of evill for good, will necessarily inferr evill doing: Hence, sins are called, the Works of darknesse, Eph. 5.11. and Heathens, darknesse, ver. 8. Walking in the vaenity of their minds. Having the understanding darkened be­ing alienated from the life of God through the ignorance that is in them, because of the blindnesse of their heart, Eph. 4.17.18. And the Apostle notes this, when he tells us of the unbe­leeving impenitent Jews, They err in their hearts, and so they have not known my wayes, Heb. 3.10. and therefore he admo­nisheth [Page 34]them, ver. 12. Take heed, brethren, lest there be in any of you an evill heart of unbeliefe, in departing from the living God. And hence Minutius Faelix concludes, Non mi­noris est seeleris Deum ignorare, quam laedere; Ignorance of God, is as bad as Sacriledge: Hos. 5.4. They will not frame their doings, to turn unto their God: for the spirit of whordoms is in the midst of them, and they have not known the Lord. On the contrary, the right discerning and separating evill from good, conduceth much to the eschewing of evill, and doing good; to deny the world, and self, and chuse Christ and Hea­ven; And therefore the Apostles supplication for the Philippians, Phil. 1.9.10.11. is, that they may abound in all judgement; To what end? that they may approve, or try things that are ex­cellent, and differ; be able Christians to distinguish betwixt evill and good. And to what are such abilities required? that ye may be sincere, and without offence till the day of Christ. Be­ing filled with the fruits of righteousnesse, which are by Jesus Christ unto the glory and prayse of God. And his Petition for the Colossians, is to the same purpose, Col. 1.9.10. For this cause we also since the day we heard it, doe not cease to pray for you, and to desire that ye might be filled with the Knowledge of his will, in all wisedom and spirituall understanding: That ye might walk worthy of the Lord, unto all pleasing, being fruit­full in every good work, and increasing in the Knowledge of God. As the bodily Eyes guides our feet; so the understand­ing is the leader of the will and affections. Hence those Pray­ers of David, Psal. 119.18.34.73. & 125. Open then mine Eyes, that I may behold wondrous things out of thy law. Give me understanding, and I shall keep thy lay; yea, I shall observe it with my whole heart. Thy hands have made me, and fashioned me: give me understanding that I may learn thy Commande­ments. I am thy Servant, give me understanding that I may know thy testimonies. And hence that Exhortation of the Apostle, 1 Cor. 14.20. In understanding be ye men, otherwise ye will prove Children, tossed too and fro, still Children, and never come to be perfect men, Eph. 4.13.14.
  • 10. He had respect, [...], He first looked on the [Page 35]Duty, now the Reward; that, to set him forward; this, to encourage, and back him; that, as principall; this, as second to his choice; that to leade and command; this to fortifie and strengthen; that, as finis agentis, his designe; this, as finis rei, his happinesse, and felicity. See here, and admire; admire, and acknowledge the great love of God to man, who not onely gave us understanding to know our Duty; but furnisheth with ayds and helps to further and assist us in our Duty: he not onely teacheth us what to doe; but supplies strength for to doe, and affords means to preserve that strength: he deals with us in those wayes which are most proper for us, by threat­nings and perswasions, punishments and rewards. Deut. 11.26. Behold, I set before you this day, a blessing and a curse. The Lord knoweth our frame, Psal. 103.14. and so frameth all his dispensation, accordingly; he considers we are but men, weak and impotent creatures, and therefore he gives Grace: Yet withall he considers that we are men, rationall creatures; and therefore proposeth rationall methods to engage us to accept his Grace; rationall punishments and rewards, because we are to deal with a righteous Judge; Who will ren­der to every man according to his deeds: To them, who by patient continuance in well doing, seek for glory, and honour, and im­mortality, eternall life: But unto them that are contentious, and doe not obey the truth, but obey unrighteousnesse, indignation and wrath, Rom. 2.6.7.8.
  • 11. Its the Observation of Theoph. Moses accounted it a sin not to suffer with the people of God; and unlesse it were a sin, (not to be sensible of the sins and sufferings of his Flock) God would not have caused a mark to be set, Ezek. 9.4. nor upbrayded and threatned their either dulnesse, or hardnesse of heart, who grieved not for the afflictions of Joseph, Amos 6.6. nor the Apostle required us, to be kindly affectioned; and this to be expressed, as in others, so in this Duty, to weep with them that weep, Rom. 12.15.
  • 12. I shall adde one more from Haymo; Quando quis (que), &c. in suffering times and condition, look and remember the promised reward, and these Texts, Mat. 5.10.11.12. Blessed [Page 36]are they which are persecuted for righteousnesse sake: for theirs is the Kingdom of Heaven. Blessed are ye, when men shall revile you, and persecute you, and shall say all manner of evill against you falfly for my sake. Rejoyce, and be exceeding glad, for great is your reward in Heaven: for so persecuted they the Prophets which were before you. Rom. 8.18. For I reckon, that the suf­ferings of this present time, are not worthy to be compared with the glory which shall be revealed in us. 2 Cor. 4.16.17.18. For which cause we faint not, but though our outward man perish, yet the inward man is renewed day by day. For our light affliction which is but for a moment, worketh for us a far more exceeding and eternall weight of glory. While we look not at the things which are seen, but at the things which are not seen: for the things which are not seen are Eternall. Promises, though al­wayes necessary; yet most usefull in extremities.

The Third Part.

O Lord God of infinite excellencies and mercies, who sent thine onely Son holy Jesus to redeem us from an intollerable servitude, the commanding and condemning power of sin, and to teach us an holy Religion, to despise the world, the pomps and vani­ties thereof, and the sinfull desires of the flesh; strongthen us by thy grace, that as we would accept of thy Son for our Saviour; so we may follow him as our teacher, refusing the glories and trea­sures of this Egypt, this land of darknesse wherein all things shall be forgotten, choosing the better part, which shall not be taken from us; esteeming our Adoption to be called the Sons of God, the highest honour; the mercies of God, and merits of Christ, the most desireable treasury; the Kingdom of Heaven, the best Inheritance; the glory and joyes of Heaven, the onely satisfactory pleasures; the most happy exchange, to give or lose all for the fruition of Christ; make us to covet the best things: And to this end, make us wise and prudent in our choice, to be men in understanding, to approve what is excellent, being filled with all spirituall under­standing; not to be ashamed to suffer for well doing; to count it all joy when we are called to endure affliction with the People of [Page 37]God, and to beare in our bodies the marks of the Lord Jesus. Sanctifie them to us by thy grace, attend them with thy spirit, and reward them with thy glory: Satisfie our Soules, that we may tast and see how gracious the Lord is, even in those his dispensa­tions; and fill them with the apprehensions of the excellencies and preciousnesse of the promises in Jesus Christ, that we may resolve with David, Whom have I in Heaven but thee, and there is none on Earth we desire besides thee: That like as the Hart, &c. Break, O Lord, we pray thee, the powers, infatuate the policies of the persecutors of thy Church: Bring her out of Egypt, and leade thy People by the Hands of Moses and Aaron. Sanctifie all their sufferings, and conduct them to the heavenly Canaan, to live with their Lord unto all Eternity; to whom be honour and power, might, majesty and dominion, for ever, Amen.

The first Part.

Moses did twice forsake Egypt; The first time was, as was last Recorded, When at forty Years old he fled into Midian, Exod. 2.15. The second time was, when that after Egypt was smitten in every quarter, he, and the whole Body of the Israelites de­parted thence. And upon this difference of time, a question ariseth, which time the first clause here in the Text relates un­to: Some will have the former to be referred unto here, as Iun. Paral. lib. 3. because the Apostle in this Historicall com­putation, strictly observeth the circumstance and order of time through all the fore-going and subsequent instances. And it's clear, Moses celebrated the Passe-over before the second time; which yet is after related here in the following verse; and therefore it cannot relate to this, unlesse we invert the Order; And also, because in the 29. ver. the Peoples departure out of Egypt is set by it self, as a severall and distinct instance of Faith, from this here. Others conceive it to be meant of the second time; for if the former were here considered, the Apostles Position here, seems to contradict the Historicall Nat­ration, Exod. 2.14. where it is said, He feared, and fled. Others, as the most judicious Calvin, understand it of both times; tam de priore quam secundo; For though it be said, that at the first he feared; yet this fear was a fear of pru­dence; he had not strength to oppose Pharaoh, and so he could not, he had not as yet sufficient authority, and so he might not; not of difference, or the event, that God would not preserve him from Pharaoh, if he used the most safe course for his pre­servation, and reserved himself for a better opportunity. But [Page 39]indeed, the true cause, both of his fear, and flying, was, Be­cause, that although he was then designed for to be the Deli­verer of Israel; yet then, his Commission to execute that em­ployment, and empower him, was not Sealed and Delivered; this was not done till after, Exod. 3.9.10. Now therefore be­hold, the cry of the Children of Israel is come unto me; and I have also seen the oppression wherewith the Egyptians oppresse them. Come now therefore, and I will send thee unto Pharaoh, that thou mayest bring forth my people the Children of Israel out of Egypt. And so, it is most clear of the second time, he feared not. The History is expresse, Exod. 10.28.29. ( And Pha­raoh said unto him, Get thee from me, take heed to thy selfe: see my face no more: for in that day thou seest my face thou shalt die. And Moses said, Thou hast spoken well, I will see thy face again no more,) that sentence of wrath which then Pharaoh pronounced. And therefore Calvin concludes, Omnibus ex­pensis, ad secundum exitum referre male; and for that fear, that this would invert the Order and Method; this is removed, by observing that here is onely touched, what after is more am­ply and fully instanced: This of Moses in his personall ca­pacity, what related unto himself; That following, of his politick capacity, as referring to the whole body of the He­brews; this [...], that, data industria; Here, his forsa­king of Egypt, is mentioned with respect to all the Antece­dents and Consequents, the preparatives and concomitants thereof: So that precisely, neither the first, nor the last, are intended, but the whole time of the contest betwixt Moses and Pharaoh; though principally and chiefly, it denotes the whole space, after the return of Moses out of Midian, till his departure out of Egypt with Israel, and their Families; in the intervall, or some part of that time, the Passe-over was Instituted and observed; there it's mentioned onely in order to the last act, when Moses and the People forsook Egypt once for all; not by entreaties, and permission; but by the Power, and Authority, and Faith of Moses.

Q. But how appears this to be an act of Faith?

A. Certainly, to contest with Pharaoh, was an attempt, [Page 40]which would have assrighted a Worldly Politician, distract him, and make him shrink: If Moses had consulted with flesh and blood, these objections might have over-awed him from this enterprize; For,

• 1. Moses knew the rage of Pharaoh (and withall, he knew the wrath of Pharaoh was as a messenger of Death, Prov. 16.14.) against him particularly was implacable, for that he kil­led one of his Egyptian Subjects; which he might easily per­ceive by that strict enquiry which was used for the discovery of the mistaken murderer.
• 2. Moses had no visible strength and force; onely Aaron for an Assistant and Counsellor, and a Rod for his Armes and Weapons.
• 3. He came on a Message to Pharaoh from that God which he knew not, Exod. 5.2. whom he was by his superstition ob­liged to hate, and whom in his sury and pride, he opposed.
• 4. His demands to Pharaoh were most distastfull, as being highly prejudiciall to his Crown and Dignity, and such, as no worldly wise man would be brought to condescend unto; demands as ridiculous, as insolent; to part with his slaves and interests upon no consideration, and for a bare word of a more bold command, to manumit, enfranchise, and set at liberty his Villains and Bondmen, who bore all his Burdens, tilled his Grounds, dressed his Gardens and Vineyards, wrought his, and all the Countries drugery and bondage, and by their craft and toyl in Brick-making, were not onely the ease, and good of his Subjects, but did much advance his Revenue; so that Moses was not onely to contend with Pharaoh, and his two great commanding lusts, his Pride and Covetousnesse; but even also with the basenesse, clamour, and out-cries of his People.

But Moses his Faith, had taught him to answer all these pretences, and but carnall reasonings, by opposing to them;

• 1. His Warrant from the Almighty, who sent him to Pharaoh, with Commission to make and prosecute those demands; and this Moses well knew, was a pleni-potentiary Power, from him, who is, had both Authority to command, [Page 41]and strength to make good that Authority against all Rebel­lions opposers.
• 2. His promise of Assistance from God, Exod. 3.17. God said; and if he saith it, he will perform. Moses therefore might easily reply to his grounds of fear; he had for his secu­rity, Gods Power and truth assigned him, and this was infalli­bly good: That by Commission; this by Promise: both by the Word of God, which abideth for ever. And this did onely remove all distrusts and jealousies; But it follows in the Words, [...], did animate, hearten and harden him; that as a righteous man, he became bold, and venturous as a Lyon, Prov. 28.1. not now to Petition; but to Command: for he over-looked Pharaoh, heeded not his proud look, high language, severe Edicts, great strength, or barbarous Souldi­ers; and at last told his Highnesse in plain tearms, he would see his Face no more, treat no more, nor parly with him; but stand in open Hostility against him; for he looked upon the invisible, he knew whom he trusted, whose Errand he went, whose People he guided, who would be his Protector.

The Second Part.

• 1. Moses in the former Verses was represented to us as a President of Mortification, severity, and strictnesse of con­versation, in opposition to the seducements and flatteries of the World, by the lusts of the Eye, of the Flesh, and Pride of Life. Here in this Verse, he is proposed to us as a Pattern of constancy, courage, and resolution, to encounter all diffi­culties, and hardnesses, to struggle with all oppositions and violences, [...], Arist. 1. Eth. He is a true servant of God, and faithfull souldier of Jesus Christ, who as he cannot be bribed or corrupted from his Pro­fession and Allegiance; so he cannot be afrighted, or offended with the dangers and oppositions he shall meet with in the good fight of Faith, he approves his fidelity, by his constan­cy in every Estate. It is a most true Rule, Quicquid recipi­tur, recipitur ad modum recipientis; some pretenders are of [Page 42]such soft and delicate frame, that they cannot endure any hardnesse, stormes, or tryalls, and these are apt to be overcome with worldly fears, threats, and frowns, policies and powers of Pharaohs, and the Sons of Anak; or else so far lovers of pleasure and ease, that the apprehension of labor and travell, of sharpnesse and want, of a Prison, or a Tyrants wrath, makes them basely faint and draw back, desert, or give over their Profession; either the hardnesse of the Duty, or the fear of the Enemy, or the love of the world, makes men Apo­states, and either forget, or renounce their Baptisme-Cove­nant. Some are of such base sordid minds, that for hire, and the Wages of unrighteousnesse (as if their souls were salable as well as their goods) will easily make shipwrack of Faith and a good Conscience, even to deny the Lord that bought them. It is our Duty to be most watchfull, where we are most weak, and therefore most subject to be overcome; to find out our own tempers, which way our hearts are set and affected, whether more apt to be seduced or afrighted; and to be carefull, that neither false hopes, nor foolish fears, make us either so base, or so mean, that we unworthily either decline, or desert our Christian calling.
• 2. Moses before, feared and fled from Pharaoh; now he fears him not. Peter once denyed Christ; after he boldly confesses him. Our Faith is not alwayes at the same inten­tion, or height; not alwayes a like active and operative: nei­ther doth God at all times afford the same supplyes and assi­stances of Grace. Great reason therefore to Watch and Pray, &c. even to solicit the God of our strength, that when the Enemy pursueth, our Faith fayl not, we may be strong in the Lord, and the might of his power. Having put on the whole Armour of God, that ye may be able to stand against the wiles of the Devill, Eph. 6.10. till the 20.
• 3. Moses at the first feared, because God had not as yet Authorized him to this Enterprize: Whatsoever is not of Faith, is fin. If we cannot shew Gods Commission for what we attempt, we rebell against God; we must have his Au­thority, either in expresse words, or certain consequence; a [Page 43]clear Revelation, or strong Reason from it. Neither will a pretence of a good intention serve the turn; this is but a deeper fallacy, For we must try all things, and hold fast to what is good, 1 Thes. 5.21.
• 4. Moses first feared; the time which God had assigned for Israels Deliverance, was not yet come: When that set time came, he feared not. When God will have his own work finished, he supplies a commensurate power and strength to manage and effect it. God hath his time, and we must wait, Psal. 62.1. And somtimes he appears not till all seems to be at a losse; he commonly with holds, till the Bondage of Bricks be doubled: we must not limit him, to the time and means of Deliverance, that so the whole Glory thereof may redound to him. Look not then in streights and servi­tude at the present state and condition of affayres, the seeming indispositions and improbabilities of successe; stay Gods lei­sure, if he be pleased to change the Scene, all obstacles shall then be removed, all means shall be successefull, the coun­sell of the Lord shall stand; seeming prejudices shall be fur­therances, when the time is come; Pharaohs rage and fury shall advance and hasten the expedition: If we impose on God, or will prevent him, by taking our own time, and fol­lowing our own wayes, then all designes shall be basted, and blasted; If Moses upon his own Head take upon him the Deliverance of Israel, then, retro sublapsa referri; all will goe wrong: But if he fly, and wait till he receive Orders from Heaven, then every designe shall take, and every en­counter be a Victory.
• 5. Moses fled, when he feared. To rush head-long into dan­gers, and to provoke Tyrants, when neither strength to re­sist to make the enterprize prudent; nor Authority to war­rant, to make it Religious, is a temptation. It was both Wisedom, and Piety in David, to decline Sauls fury, 1 Sam. 21.1. & 22.1. & 27.1. and to save himself from Absa­lom's Conspiracy; as in Moses here, to preserve himself at present, and reserve himself for a better opportunity. Thus Elijah provided for his life, 1 Kings 19.3. So Ʋrijah. the [Page 44]Prophet, ler. 26.21. And when Jehoiakim the King, with all the mighty men, and all the Princes heard his words, the King sought to put him to death: but when Urijah heard it, he was afraid, and fled, and went into Egypt. So our Saviour himself, Mat. 2.14. When he arose, he took the youg child and his mo­ther by night, and departed into Egypt. John 8.59. Then took they up stones to cast at him: but Jesus hid himself, and went out of the Temple, going through the midst of them, and so passed by. And so he licensed his Disciples, Mat. 10.23. But when they persecute you in this City, flee ye into another. So Paul, Acts 9.23. And after that many dayes were fulfilled, the Jews took counsell to kill him. Ver. 25. Then the Disciples took him by night, and let him down by the Wall in a Basket.
• 6. This is the best remedy in a straitned condition, To have God before our Eyes, to look upon the invisible, when we come to such a pinch as Elisha's servant, 2 Kings 6.15. that we know not which way to turn, and we cry for sear, Alas, how shall we doe? then are we to Pray to the Lord, look up unto him by Prayer, and so our Eyes shall be opened, to see the mountain full of Horses and Chariots, to find God a present help: And we shall receive this comfortable return, as Elisha's servant did, ver. 16. Fear not: for he that is with us, are more then they that be with them. This was Davids course, and his confidence, Psal. 16.8.9. I have set the Lord alwayes before me: because he is at my right hand, I shall not be moved. There­fore my heart is glad, and my glory rejoyceth: my flesh also shall rest in hope.
• 7. Moses his Faith was grounded on two sure Princi­ples, Gods all sufficiency, and truth; he was assured not one­ly that God could, but he would shew strength with his Arme, to scatter the proud in the imaginations of his heart: and to put down the mighty from his seat. And this also he would effect, either by weak and contemptible means, an Army of in­sectiles, of Beasts of the Field; or by a more glorious power, his Angels. God commends this consideration to his People, Isay 51. from the 9. ver. to the 17. And this also he com­manded, Isay 41. from the 10. to the 21.
• [Page 45]8. God by his Son Jesus Christ, hath brought us out of Egypt, delivered us from the Powers of darknesse, tyranny of Satan, the commanding and condemning strength of sin, that we should serve him in holinesse and righteousnesse before him all the dayes of our life, Luke 1.74.75.
• 9. Its the Devills Method to assault us every way. Pha­raohs Court a temptation on one hand; his Power on the other. If Satan cannot gain us by fair promises, and plau­sible pretenses; he will use threats, and menaces, to force us to his obedience. If he cannot oblige, he will attempt to compell, (provided we ought to be both for his love and hatred) that his dainties allure us not, and his hostility storme us not from our integrity and innocency.
• 10. True Valor is founded on Piety; we are therefore re­solute, because Religious. The commonly reputed currant Va­lour, is temerity, or animosity, and somtimes folly and mad­nesse: And the mistaken, mis-called Honour, is most times basenesse; all times sin. Man-like attempts are alwayes ra­tionall, and Christian courage is estimated by a good cause. He that undertakes a good cause, and follows it with a good Conscience, must be a man of courage. Heat, daring, and ad­venturing on a bad cause, is wildnesse and passion, in a morall sense, and so, not so much as Heathenish fortitude; and in a Christian construction, is Murder and Stealth, and so, farr from any pretence to holy resolution. Wife Saint Aug. long since resolved all the famous cryed up, and too much imita­ted Roman Conquest, to be, magna latrociuia, glorious robbe­ries, because there was no solid Plea of Justice for them, which both Reason and Religion exacts. Moses his resoluti­on and enterprize, was grounded on both those Principles: It was rationall, for he knew whom he served: And Religi­ous, for he had Gods Warrant, a competent Authority; and his peoples Deliverance, a just cause: Therefore he feared not Pharah, because he feared God; therefore he went before the People, because God led and guided him; therefore he spoy­led the Egyptians, because God (the Chief Proprietor) bad stated the spoyles on the Israelites. Here was all the requisites [Page 46]to an holy Warr; Lawfull Authority, a just cause, Righteous Prosecution of it, and these are sufficient to make the enter­prize reasonable and religious, and the undertaker stout and Valiant; according to that Exhortation, 1 Chron. 19.13. Be of good courage, and let us behave our selves Valiantly for our People, and for the Cities of our God: and let the Lord doe that which is good in his sight. And the Apostles Admoniti­on, Quit you like men, be strong, 1 Cor. 16.13.
• 11. Invisible; God is invisible, therefore no visible, cor­poreall representation, or similitude of him, is to be fancy­ed or framed. See him we may, as Moses here did, by Faith, trusting his Power, Wisedom, and Goodnesse, but not by sight; for he hath no demensions, who is infinite; no com­position, who is most simple: And so, we are not to con­ceive God to be expressed by any Figure, because, as a Learned Romanist condemning the Opinion of some of that Party, and the Practise of that Church, praeter hoc, besides this, that the most spirituall simple being, cannot be shadowed by any Image, proxima occasio est, there is danger, simple people may be thereby enduced to take God for a fleshly Father, and by his gray haires, suppose him mutable; Peres. Ajala edit. Paris. An. 1562. lib. 4. cap. 8. So also Durand. Dist. 9. lib. 3. quest. 2. and this is very consonant to holy Writ, which therefore forbids any Image of God, lest we should con­ceive him visible and corporeall, Isay 40.18. To whom then will ye liken God? or what likenesse will ye compare unto him? Acts 17.29. Forasmuch then, as we are the off-spring of God, we ought not to think that the God-head is like unto gold, or silver, or stone graven by Art, and mans device. But most clearly, Deut. 4.15.16. Take ye therefore good heed unto your selves, (for ye saw no manner of similitude on the day that the Lord spake unto you in Horeb, out of the midst of the fire.) Lest ye corrupt your selves, and make you a graven Image, the similitude of any figure, the likenesse of male or female. Where there is first a Prohibition, ver. 16. and the Reason, ver. 15. and this Prohibition is backed with a Caveat, ver. 23. Take heed unto your selves, lest ye forget the Covenant of the Lord [Page 47]your God, which he made with you, and make you a graven Image, or the likenesse of any thing which the Lord thy God hath forbidden thee. And this strengthened with two Argu­ments; the one relating to the thing for which this Caveat is entred, God hath forbidden. The other to quicken and sharpen our care therein, For thy God is a consuming fire, even a jea­lous God, ver. 24. the former is grounded on Exod. 20. v. 4. Thou shalt not make unto thee any graven Image, or any like­nesse of any thing that is in Heaven above, or that is in the Earth beneath, or that is in the Water under the Earth. The latter on Exod. 20. ver. 5. Thou shalt not bow down thy self to them, nor serve them: For I the Lord thy God am a jealous God, visiting the iniquity of the Fathers upon the Children, unto the third and fourth Generation of them that hate me. Which Abulensis observes on this place; as Rain. lib. 2. cap. 2. Sect. 33. de Rom. Eccl. Idol.
• 12. Though God be invisible, yet he seeth all things; this is truely to see the invisible, when we beleeve he cannot be corporally seen: As, Tum dignè aestimamus Deum quum in­aestimabilem dicimus, Min. Faelix. All that we can compre­hend of God here, is to beleeve him incomprehensible: All that we can see of him, is, that he is invisible; yet all things past, present, and future, are visible to him; the perswasion hereof, is a sure Foundation of Religion, and the fear of God. For who dare sin, though in secret, who hath a Con­science within, (and, Quid prodest non habere conscium, ha­benti conscientiam?) and the invisible Judge above and with­out him, who observes all our paths, the most close and recluse, knoweth all our projects and contrivances, and understand­eth all our thoughts.

The Third Part.

O God, who are the great God onely to be feared, and worthy to be praysed, a bountifull rewarder of those who diligently seek, and religiously observe thy will. Thy will is our sanctifica­tion; Sanctifie us, that thy will may be done. Cause thou us to [Page 48]forsake Egypt, all false and wicked wayes, to walk uprightly in the midst of a crooked and perverse Generation; that whereas the World lyoth in wickednesse, our course may be contrary, to keep our selves unspetted from the World, that we fear not it's fears, nor be afraid of any confederacy of Devills or men, who pursue our soules with deadly hatred. Be mercifull to us (O Lord) be mercifull, and let our refuge be under the shadow of thy Wings, (for thou wilt carry us as upon Eagles wings) untill all tyrauny be over-past, that thou be our fear, and our dread, to fear thee, and thy goodnesse, and to fear nothing but thee, because thou art with them who fear thee onely; because thou art, and there is none else, there is no God besides thee: Devills are slaves, and the breath of man is in his nostrills, and wherein are they to be compared? wherefore should they be feared? but thou art the blessed and onely Potentate, the King of Kings, and Lord of Lords, who onely hath immortality, dwelling in the light which no man can ap­proach unto, whom no man hath seen, nor can see (for he is invi­sible) to whom be Honour and Power Everlasting. Amen.

The first Part.

Q. How did Moses evidence his Faith in this Ordinance, and the observation of this rite?

A. The Answer is obvious, and is branched into three resolves, any of which will clear the Devotion, and Faith of this service.

• [Page 50]1. Moses did what he had speciall warranty, and strong Authority for; he did what for the matter, and how for the manner, as he was commanded: in which respect, Moses is said, to he faithfull in all his Masters house, Heb. 3.2. as a trusty diligent servant, what he had order for, concerning either the Common-wealth, or Church of the Hebrews; their rites and offices of Religion, or the duties of policy, their sacred or civill affaires, he proclaimed, enacted, celebrated, observed, and executed.
• 2. Moses having sufficient security, and good assurance from God, that the Sprinkling of the Blood upon the Deore­posts, would be a signall difference to the destroying Angell, that he could not mistake in his designe, staggered not through unbeleife; that is, disputed not the improbabilities of the at­tempt, canvassed not the impotency of the means, nor scru­pled the successe; but kept to his first hold and principles, Gods promise and veracity.
• 3. Moses in this rituall contemplated Christ, the true Passe-over; and this service was a Typicall representation of the Blood of Sprinkling, the Lambe of God, Jesus Christ, who is our Passe-over, 1 Cor. 5.7. This anser I rather approve, for these Reasons.

• 1. Because this sutes most with the Apostles designe, which was, To comfort the Hebrews in their sufferings for Christ. And thus he seemeth to Argue, à minore ad majus, from the lesse to the greater. If your former Fathers (accor­ding to the Flesh, of whom you are come) by the killing of a Lambe, and effusion of its Blood, rested, ascertained of Gods favour, and their Deliverance from the Egyptian Captivity: then much more ought you, their Successors, who have Christ the true Lambe of God Sacrificed for you, and his Blood shed, to be strong in faith, and firmly resolved of Gods greater savour, (who hath supplyed you with greater assurance,) and of your Deliverance from your present pressures, and future Enemies; and from your last, and worst Enemy, Death, and him who had the power of Death, the Devill; and so, this corresponds perfectly with the more formall and direct argu­mentation, [Page 51] Heb. 9.13.14. For if the Blood of Bulls and Geats, and the ashes of an Heifer sprinkling the unclean, sancti­fieth to the purifying of the Flesh: How much more shall the Blood of Christ, who through the eternall Spirit, offered him­self without spot to God, purge your Conscience from dead works, to serve the living God?
• 2. This Exposition seems to continue the Apostles allu­sion, Heb. 2.10. For it became him, for whom are all things, and by whom are all things, in bringing many Sons unto glory, to make the Captain of their salvation perfect through sufferings: where he represents Christ made perfect by sufferings, as the first-born of the Israelites, consecrated for the whole Successi­on, and the Devill who had the power of Death, to the de­stroying Angell. And then makes the paralell, and thus am­plifies it; As the miraculous preservation of the First-born, was to your Progenitors, an assurance of their after Deli­verance; so, the perfecting of Christ by sufferings, doth at once both sanctifie and enoble your present sufferings, and secures you of an after Redemption, and state of Glory. So that the result from these premised suppositions, is this; You Hebrews have stronger grounds of consolation, and greater expressions of mercy and grace, then was indulged or licen­sed to your Predecessors, even in Moses his time, when God deals most powerfully and mercifully with them, and was most free and full in the declarations of his mercy: They had but the Sprinkling of Blood for a Testimony; You have the blood of sprinkling given you, (for so this favour is called) Heb. 12.24. they the blood of a Lambe out of the Flock; You the Blood of the Lambe of God, who is also the great Shepherd of your Soules. They had Moses to Solemnize this; You have Christ, the Mediator, (Moses his Lord and Master) in his own Person to sacrifice this.

Q. But what was this Passe-over?

A. That Feast or Solemnity so called; or a memoriall of the Passe-over. For at that Feast, they did Eat the Lambe, in memory of the Angells passing by the Hebrews in the fatall destruction of the First-born of Egypt; and then also they [Page 52]departed thence. So that it either Denotes the Lambe then Eaten, or the whole Feast; all the whole Sacramentall-action, is the Passe-over, Exod. 12.11. & 27. And thus shall ye eat it: with your loynes girded, your shooes on your feet, and your staffe in your hand: and ye shall cat it in hast: it is the Lords Passeover. And ye shall say, It is the sacrifice of the Lords Passeover, who passed over the Housee of the Children of Israel in Egypt, when he smote the Egyptians, and delivered our Houses. And Ezod. 13.9. ver. And it shall be for a figne un­to thee upon thine hand, and for a memoriall between thine eyes, that the Lords Law may be in thy mouth: for with a strong hand hath the Lord brought thee out of Egyht. Thus [...], he kept the Passeover, and the sprinkling of Blood, that Feast and Solemnity of the Passeover; and that commemora­tive Rite or Sacraement of the Sprinkling of Blood.

Q. But how did Moses keep it? Did not the whole Con­gregation also observe it?

A. Thus, Moses by Authority from God, as the Chief Magistrate of the Jewish Common-wealth, commanded it to be Celebrated, and by his Example did encourage the Peo­ple to its Observation: And so some renders the Word in the most common notion. Fecit; he made the Passeover, he from God Instituted this Office, and caused it to be Cele­brated; As good Josiah (after long dis-use, and discontinu­ance) kept the Passeover, 2 Chron. 35.1. that is, by Autho­rity he restored, and commanded the Observation. Others, as the Vulgar Reade it, Celebravit, he Celebrated: For thus also it is used, 2 Chron. 35.16.17.18. So all the service of the Lord was prepared the same day to keep the Passeover, and to effer burnt offerings upon the Altar of the Lord, according to the Commandement of King Josiah. And the Children of Israel that were present, kept the Passeover at that time, and the Feast of unleavened Bread seven dayes. And there was no Passeover like to that kept in Israel, from the dayes of Samuel the Prophet: neither did all the Kings of Israel keep such a Passeover as Josiah kept, and the Priests, and the Levites, and all Judah and Israel that were present, and the Inhabitants of [Page 53]Jerusalem: where keeping of it, is the observing of it; Moses kept it, by commanding the Priests, by preparing and offering; the people, by attending and observing it: And so it is distinctly observed of Iosiah, he kept; that is, he com­manded both Priest and People to doe their respective Du­ties in keeping it, in the second sense, that's in Celebrating it, 2 Chron, 35.1. compared with the 2.3.7. & 8. Verses: which further appears by that Clause. Put the holy Ark in the house which Solomon the Son of David King of Israel did build: it shall not be a burden upon your shoulders: serve now the Lord your God, and his people Israel, ver. 3. Where, as Iunius observes, He gave license and commission to perform it not clancularly, but conspicuously and publikely; as if he had said; Ne amplius foris aut per demos; Doe it not privately, as you find an opportunity; but in the publique appointed place, from which you were by Tyranny formerly restrained, the Temple being shut up, and the Publique Worship interdicted, or suppressed, and concluded within private Walls; but doe it Solemnly, with the greatest pomp, and most eminent manner, according to the Writing of David and Solomon, ver. 4. So then, Facere Pascha, i [...] proper to Moses and Iosiah, to give order that the Worship of God be observed; Parare immolare seu mactere Pascha; To kill, to flay, and rost the Passeover, and offer that belongs peculiarly to the Priests, and Levites; Edere, Celebrare, peragere Pascha; To Eat, Celebrate, and observe the Passeover, belongs joyntly and severally to Moses, the Priests, and Levites, and whole Israel, to Prince, Priest, and People, a Chron. 35.17.

The Second Part.

• 1. Its a speciall act of holy Faith to observe Gods Insti­tutions, Rites, and Ordinances; though the killing of a Lamb, and the Ceremonies of that Service might seem contemptible, and ridiculous; or at least, no way essicacious or usefull to car­nall reasoners, who judge by Flesh and Blood; yet Moses will see this whole service performed: well he knew, that it [Page 54]is not the materiall parts of a Sacrament, or Institution which makes it an holy Duty; but the efficient, the Authority of the Institution, and our obedience to it: And it is the great­est expression of Faith, to obey God in his lowest Orders. Moses further did know, That Sacraments and Divine Insti­tutions, communicate and derive their vertues, not from them­selves simply and abstractedly considered; but from the wise­dom of God commanding them, and his blessing and good­nesse attending the Religious obedientiall performance of them; and that though God had not so tyed himself, and his blessings to them, that he cannot doe otherwise; yet he hath so resolved, that commonly he will not blesse, nor shew him­self in mercy, but by them; at lest, he will not be mercifull to the contradicters and blasphemers, who neglect, contemn, and vilifie them, and so impenitently perfist; neither doth God our Heavenly Father give his blessings upon the bare formall use of them, but the obedientiall and dutifull, which is the keeping of them in Faith: because these externall ex­ercises and offices work not Physically by a strong and irresisti­ble influence and causality, as naturall causes produce their effects; but morally, according to the qualifications and capa­cities of the patient or subject. Thence that usuall expressi­on, that their work is upon a patient, non ponentem obicem, who makes a religious application of their proper ends, and uses, things of themselves usefull and helpfull (as all those are, and so far onely are necessary and upon this account) for the attainment any designed end, lose their vertue, when neg­lected, sleighted, or formally and dully performed; but if diligently and faithfull imployed, then they prove very suc­cessefull towards their end, and the parties receive great be­nefits and advantages by them, as might be severally instan­ced in each Christian Institution. But I shall onely endea­vour to clear it, from that place of Saint Paul, Rom. 2.25. which will serve both for a proof and illustration; Circum­cision (saith he) verily profiteth; Circumcision, an externall outward Right and Ordinance in the Iewish Church, verily pro­fiteth, or is profitable; as the Scripture is profitable, that [Page 55]which doth much advantage a Christian soule toward the reformation of his life, and perseverance in newnesse of life, and holy obedience, if rightly made use of; but if he ei­ther dis-useth, or abuseth, (as many doe, and have done, witnesse Saint Peter, 2 Pet. 3.16. which they that are unlear­ned, and unstable wrest, as they doe also the other Scriptures un­to their own destruction;) they lose the happy furtherances, and ayds of this very profitable instrument. So Circumcisi­on is profitable, to forward, and further (and so by perfect analogy, our Christian Institutions and Sacraments, as Bap­tisme, and the Euchaerist, Catechising, Confirmation, Liturgy, conference, &c.) their walking with God, if they observe it according to the tenor of the Institution, which was to be an obligation of obedience to God the Institutor; if not, it be­comes null and voyd to them, because of their ingratitude and unworthinesse. The Sacraments, &c. then are as helps, Auxiliaries; God the efficient, his preparing, preventing, and assisting grace the cause of our conversion, and perseverance. And hence the position of the Schooles, Deus solum producit gratiam, ad presentiam Sacramentorum: and they are such helps, if rightly used, to which God will concurr with his Grace, to make their uses good and effectuall. And so Pa­raeus interprets this, [...], it profiteth, that is, usum à Deo promissum praes [...]t; it performs and fulfills that use promised by God; all which is fully confirmed from the 27. verse, Shall not uncircumcision which is by nature, if it fulfill the Law, judge thee, who by the letter and Circumcision doe trans­gresse the Law? that is, those who have not those profitables, helps, and means as thou hast, to enable to the performance of the Law; condemn thee of negligence, ingratitude, and contempt, by their endeavours to out goe thee in obedience; yea, who out-strip, and out-goe the being destitute of these forces; and therefore, thou having, but not using them, art re­proveable and inexeusable. In summe, no pious man will unne cessarily neglect the means of Piety; as no good Hus­band the helps of thriving. Every pious man will make use [Page 56]of assistances, to grow in Grace, and in the Knowledge of our Lord and Saviour Iesus Christ.
• 2. It is the Duty of the Supreme Magistrate, to provide that the outward Offices of Divine Worship, and the holy Ordinances be duely and decently Celebrated; and in ease of neglect, by their Authority, to enjoyn and command their Celebration. For the Chief Magistrate is, Utrius (que) Tabula Custos & Vindex, as appears from the Example of Hezekiab, 2 Chron. 29.5.21. & 30.1. compared with 2 Kings 18.4.6. and of Moses, Deut. 33.3.4.5. of Ios [...]uah, Iosh. 24.1. & 28. David, 1 Chron. 15.4.16.43.23.2.3.6. So Solomon, Iehoshaphat, Nehemiah; and so it was believed, and received all along by the Christian Church, as is obvious to all, who have any knowledge in Ecclesiasticall Stories and Customes.
• 3. Nature, by it's suppositions, doth conclude against us, That we ought to Worship God. The Egyptian Sciences brought Moses to the contemplation [...] of the Eternall Being, if we may beleeve Saint Basill, Hom. 54. ad adolescen­tes; for Nature, as blind as she is, doth at long running, find an Eternall Power and Being, on which all things depend for their conservation, because from it all derive their Be­ing, Creation, and production, (conservation being nothing else, but the same act of Creation in fluxu, passing and go­ing on from an instant to a duration) and therefore of ne­cessity, there must be intercourse between God and Man, the excellency of the Creation and Master-piece of all his works. But Faith advances higher, having received a nobler light from Heaven, and discovers how to Worship God ac­ceptably, unto all well-pleasing, and by such rites as may expresse our experience and thankfulnesse for former speciall favours, and bespeak our hope and dependance for the future continuance of them, and addition of better, according to his exceeding precious Promises; and this is indeed to Wor­ship, and keep a Passeover, an holy Feast, through Faith, to God. Nature discovers in grosse, and darkly, where Faith [Page 57]proposeth clearly and distinctly; Nature might tell Moses a dark and dimne generall, that God was the preserver of man-kind; but Faith particularly assures him what Reason could not Eye, that in one Night, by a most terrible Exe­cution, an Angel would make a totall destruction of all the First-born, in the spacious Country, and among the nume­rous people of Egypt: And further yet, That in this so speedy and universall ruine of them, he would distinguish the Ha­bitations of the Israelites (then mixed and sojourning among them) by the effusion of the blood of a Lambe upon the Lintell, &c. This Moses beleeved, and therefore kept the Passeover: True Faith makes men devout, holy, to keep all Gods Ordinances and Institutions.
• 4. Moses kept, &c. The Iews had their Passeover; so have we ours, 1 Cor. 5. For even Christ our Passeover is is Sacri­ficed for us. Ecce Agnus Dei, Behold the Lambo of God, Iohn 1.29. They had an Altar; so have we, Heb. 13.10. We have an Altar, whereof they have no right to eat which serve the Tabernacle. They a Circumcision; so we. Col. 2.11. In whom also ye are Circumcised with the Circumcision made without hands, in putting off the body of the sins of the flesh, by the Circumcision of Christ. We a Baptisme; so they, 1 Cor. 10.2. And were all Baptized unto Moses, in the Cloud and the Sea: Christ the end of the Law to all Beleevers, both Iews and Gentiles. But of this formerly.
• 5. Moses kept, &c. He Killed the Sacrifice, and Feasted on it: Here was both, Sacrificium, and Sacrum epulum; al­wayes in their Sacrificing, they did Eat with Mirth and Fe­stivity on some parts of the Sacrifice, Exod. 18.12. Deut. 12.6. to the 16. 1 Sam. 9.12.13. When we keep our Passeover, let us Feast, and be joyfull before the Lord our King; It is very meet, right, and our bounden Duty so to doe. To appoint and observe a Fast, and prohibit all Chri­stian rejoycing and Feasting, on our Passeover, our great Fe­stivall, the Lords Day; is to confound a Day of Humiliati­on, and Thanksgiving, and to oppose the practice of the Universall Church, and hath by it been alwayes adjudged a [Page 58]Schisme. Saint Faul hath otherwise ordered the matter, 1 Cor. 5.8. (Therefore let us keep the Feast, not with old lea­ven, neither with the leaven of malice and wickednesse: but with the unleavened bread of sincerity and truth;) by his illu­tion therefore [...], solemnly Feast, saith Calvin; Festum Celebremns, so Erasmus, keep the Feast, make an holy day, not for Heathenish sports; but Heavenly Duties, that as the Saints glorified have their Hallelujahs; so we our Rejoy­cings, Triumphs, and Thanksgivings for the Resurrection of our Lord.
• 6. Lest the Destroyer, &c. They who are in great tribu­lation, are for all that so respected by the all Wise God, That the Destroyer of their Soules shall not touch them; Psal. 91.5. Thou shalt not be afraid for the terrour by Night: nor for the Arrow that flyeth by Day: for God limits his Power, as he layes commands upon the Sea; Hitherto shalt thou goe, and no further: Which is clear in Jobs case, Job 1.12. And the Lord said unto Satan, Behold, all that he bath is in thy power: onely upon himself put not forth thine hand, So Satan went forth from the presence of the Lord.

The Third Part.

O Almighty God and Heavenly Father, who gave thine one­ly Son to be our Passeover, and to be Sacrificed for us, as the Lambe of God; Grant that we may keep the Peast, continue the memory of that Sacrifice with a Sacramentaell Communion, and solemne joy and Thanksgiving, that so thou may be pleased, by the effusion of the precious Blood of the Immaculate Lambe, to wash and clense us from all unrighte­ousnesse; that though our sins be as red as Scarlet, yet being bathed in that Blood, they may be white as Snow; and by the power of the Death of thy Son, redeem us from the strength and sting of Death, and the Destroying Angell (who bad the power of Death) that he touch us not. And lastly, when the great Supper and Marryage of the Lambe shall come, we may [Page 59]sit down with Abraham, Isaae, and Jacob, to Feast and Ban­quet with them, and the Assembly of Saints in Heaven, be­fore the Throne of God to all Eternity, for our Passeovers sake, by whom we are saved, and for whom we blesse and prayse thee, to whom with the holy Spirit, be all Honour and Glory, Amen.

The First Part.

The onely Terme or Particle which in this Passage need [...] Explication, (the rest being a plain Narrative of matter of Fact) is that Relative [they] whether this, take in it's circuit every individuall Israelite which passed; or it relates onely to the Majority, and greater number of the Passengers; or [Page 60]it belongs onely to some few peculiar selected, and approved Persons among them, whose Faith found and procured a Passage for the residue?

It is true, That in the greatest latitude, and largest extent, this (they) must not be understood of every single Israelite; nor in the more restrained sense, of the Major Part: but it must be conceived in the most narrow and strictest accepta­tion, for some select ones; all Israel passed upon the credit and Faith of a few of them; For though the Apostle ex­presse it at first with the universall [...], all passed, 1 Cor. 10.1.5. yet, to prevent mistakes, he passeth an exception in that antithesis, ver. 5. [...], the many, the majority of them could not passe for faithfull ones, and be approved; For, for their insidelity they were overthrown in the Wildernesse all of them; onely to make a number, two were excepted, Ioshuah and Caleb, Numb. 26.65. all the rest fell under Gods displeasure: though God was pleased to accept the Faith of those two faithfull persons for, and reward it with the Deliverance of the whole Collective Body.

The Second Part.

1. Faith is efficacious to Beleevets, not onely in their personall capacities, as they are single Beleevers; but also in their Politick, as members of a body. See 2 Kings 22.19. Isay 65.8. I will spare a whole cluster, for one or two ser­vants of mine. The Faith of a few, a small few, conduceth to the advantage of many; of a little part, two Persons, conveys influence on the whole: With God, Denominatio non sumitur à majori, sed à meliori parte; as the first fruits consecrates the whole masse; a little leaven leaveneth the whole lump; so a few Saints, makes a whole Church, a Church of Saints, though the many among them be wicked, 1 Cor. 1.2. The Church of Corinth a Church of God, though a mixed Church; or else the Apostle had not taken cognizance of it, nor censured those Tares among the Wheat; For he [Page 61]professeth, He had nothing to doe with them that are without, Extra Ecclesiam, 1 Cor. 5.12. though many haereticall, ma­ny wicked, contentions Schismaticks in that communion; yet a Church of Saints, cap. 1. ver. 2. even the very ince­stuous (judged by Saint Paul) a Member of the Church, else he had not judged him; and his uncleannesse no way defi­led the whole; for he saith positively of the whole, but ye are washed, 1 Cor. 6.11. even a Brother may be a Fornica­tor, &c. 1 Cor. 5.11. and so remaineth, till censured by the Power of the Keyes; and even then (because Excommuni­cation is not for Destruction, but for Edification; not for Excision of the Member, but Medicine) if he reform, of a Brother from us, he is become one of us; not de novo, be­ing Created, but Restored after his lapse, and recovered.

2. When the Faithfull are in straits, not knowing which way to turn; Faith directs and conducts them: It saith, Stand still, see the salvation of the Lord, Exod. 14.13. Thy Rod, and thy Staffe, they comfort me, saith Dauid, Psal. 23.4. When Israel was pursued by Pharach, and opposed by the Red Sea, Faith made a way through the great depths: And such was the resolution of Hezekiah, 2 Chron. 32.7.8. Be strong and couragious, be not afraid nor dismayed for the King of Assyria, nor for all the multitude that is with him: for there be moe with us, then with him. With him is an arm of flesh, but with us is the Lord our God to help us, and to sight our Battels. And the people rested themselves upon the words of Hezekiah King of Iudah. Faith opened the belly of the Whale, and found Ionas a passage thence, Ionah 2. It opened the Iron Gates of the Prison, Acts 12. and discovered to Peter a way to escape. The Vallyes and Mountains shall be divided into Rivers and Fountains for Beleevers, Isay 41.18. and these Rivers shall be for passes and safeties, Isay 4.1.2.3. God will suspend the activity of the Elements, that the fire burneth them not, ( Dan. 3.) the waters drown them not, as here. God stilloth the madnesse of the people, the noyse of their waves, Psal. 65.7. Isay 17.12. stoppeth their fury, that they prevail not, (and like the enraged Sea, overflow [Page 62]not) and swallow all up; for so these mighty waters would doe, if like the Sea, they were not bounded.

3. They passed, and their Passage was smooth and plain; they passed [...], as by dry Land; to re-mind us.

1. That to the Almighty, all wayes are equally feasible and easie, the Night and the Day, Sea and Land are both alike, he hath the same power over both; he can provide for his people in the Wildernesse, as well as Canaan. Thou which hast shewed me (saith David, Psal. 71.19.20.) great, and sore troubles, (I shall have thy passe and safe conduct;) for thou shalt quicken me again, and shalt bring me up again from the depths of the Earth.

2. That the whole Universe is absolutely and arbitrarily subject to the Almighty; our God is in Heaven, and he (saith the Psalmist) hath done whatsoever pleased him, in the Earth, the Sea, and the great deeps. Iob extends his Soveraignty, and Supreme Jurisdiction beyond the circuit of the Sun and Moon, to every quarter and corner, part and parcell of the worlds great frame, Iob 26.6.7.8.9.10.11.12. God is every where, and his power ruleth over all Mountains and Vallies, Deserts and Champania's; if we be Israelites indeed, in whom there is no guile, he will pro­vide for us in the one, as well as the other: Patria est, ubi­ [...]n (que) vir fortis sedem eligerit, was the determination of an honest Heathen; It is far more certain, every place is a pleasant, comfortable, and acceptable seat to a sincere Chri­stian; for the all wise God, who ruleth all, is his God and Guide, he will never fail, nor forsake them, who put their trust in him; Psal. 125.1.2.3.

4. The Egyptians made the like attempt; yet they had not the same successe, their assault and enterprize proved fatall: so experimented is that of David, Psal. 11.5.6. The Lord tryeth the Righteous; they have their tryalls, and shall first have them, 1 Peter 4.17. but they shall find a way to escape, though with some difficulty; and then the Apo­stles inference there is Observable; And if it begin at us, what shall the end be of them that obey not the Gospel of God? [Page 63]and when their tryalls ends, then vengeance begins and over­takes the ungodly; For it follows, Ʋpon them he shall rain snares, fire, &c. vengeance shall meet them, when they are pursuing revenge, and destruction shall fall on them, when they are prosecuting their designes of interest and passion, with the greatest eagernesse and confidence.

5. Sicut in Mari alii pereunt, alii evadun [...]; sic in judicio unus assumetur, alius relinquetur. This Passage, a lively Em­blem of the great day of accounts; The Israelites shall be taken, the Egyptians shall be left; the sufferers here shall be Crowned then; the proud persecuters here shall then al­so be the greatest sufferers; then shall the difference be made betwixt the righteous and the wicked; betwixt him that Sacrificeth, &c.

6. Observe here the temper and disposition of cruell Tyrants, and Persecutors; they proceed from one wicked­nesse to another, and incorrigibly persist, till they run up­on their own ruine. Here was mercy upon mercy declared to the Israelites; judgement upon judgement extended and executed upon the Egyptians; and in every mercy to the one, a Miracle; and in every judgement upon these, a Mi­racle too; and yet no mercy can provoke them to an imi­tation, no judgements divert their malice, no miracles of mercy or judgement work upon their enraged, obdurate hearts. Hardnesse of heart, a certain fore-runner of venge­ance; Rom. 2.5. But after thy hardnes, and impenitent heart, treasurest up unto thy selfe wrath, against the day of wrath, and revelation of the righteous judgement of God. Beware we therefore of an evill heart. Heb. 3.12.13. Take heed, Bre­thren, lest there be in any of you an evill heart of unbeliefe, in departing from the living God. But exhort one another dayly, while it is called to day, lest any of you be hardened through the deceitfulnesse of sin. And pray we to God, to give us a tender, tractable, corrigible spirit, that we observe the wayes of his mercy and judgements; Psal. 107. ult. Who so is wise, and will observe these things, even they shall understand the loving kindnesse of the Lord.

[Page 64]7. But not onely the judgement, but the Manner and Method of Gods proceeding with the Egyptians in judge­ment, is very considerable: The Plotters, Orderers, and Ex­ecutioners of that Decree, to Drown all the Male Israelitish Children, are now by the Righteous Judge, doomed to be swallowed up of the Sea; As they measured to others, they now receive from God: Facinus mensura poenae; according to mens sins, so are their temporall punishments: For either, for the evill deeds they have done to others, they suffer the same in kind: As in Adoni-bezek, who felt and confessed this legem talionis, that exact Rule of Justice wherewith God punisheth offenders; Iudges 1.7. And Adoni-bezek said, Threescore and ten Kings having their thumbs, and their great tees cut off, gathered their meat under my Table: as I have done, so God hath requited me. Pharaoh Decrees the Drown­ing of the Israelitish Males, Exod. 1.22. All the First-born of Pharaoh, &c. Exod. 15.5. Seir rejoyced at the desolation of Jerusalem; so shall I doe unto thee: thou shalt be desolate. O mount Seir, and all Idumea, even all of it: and they shall know that I am the Lord, Ezek. 35.15. Because Uriah fell by the Sword of David; therefore the Sword must fall on Davids House, 2 Sam. 12.10. The Chaldean spoylers, shall be spoyled, Habb. 2.8. or else they suffer somthing which hath Analo­gy or Resemblance with their sins. The Old World Drowned first in sin; then in the Deluge. Sodome first burning in lust, then in fire. Israel forsook God; then God lest Israel: they served not the Lord; then the Lord made them serve Shi­shak, 2 Chron. 12.6.7.8. which is expressed by the recita­tion of the judgement, Jer. 5.19. And it shall come to passe when ye shall say, Wherefore doth the Lord our God all these things unto us? then shalt thou answer them; Like as ye have forsaken me, and served strange gods in your land; so shall ye serve strangers in a land that is not yours. Solomon went not fully after God; therefore he shall not have a full Kingdom: he divided his heart betwixt God and Ashtaroth, (1 Kings 11.5.6.) therefore his Kingdom shall be divided, (1 Kings 12.16. &c.) or else, if they escape either, or both of the [Page 65]former wayes of proceeding in judgement; yet that there may be some Caracter in which men may Reade their sins in their judgements; either the subject matter of the judge­ment and sin agreeth, that wherein we have sinned, and that wherewith we are punished; As Adam sinned in eating the forbidden Fruit; therefore he must eat the Fruits of the Earth in sorrow. Thus was Korah and his accomplices ser­ved, Numb. 16. The Levites Wife, to the twelve Tribes, Judges 19. Elies Judgement, 1 Sam. 3. &. 4. Davids, 2 Sam. 24.10. &c. Hezekiahs, 2 Kings 20.12. &c. So the Jews cry no King but Caesar, is punished with no King and Caesar; and their politick fears and jealousies, which they strived to deposit, and prevent by all craft and cruelty, did fall upon them, and their fears surprize them, Iohn 11.48. For the Romans did come and take away both their place and Nation: or else (God to re-mind them, that he will pay them in their own coyn, that they must drink of that poy­son, which they filled for others) doth often meet them in his judgements, by such circumstances, as may discover their sin and demerit; the time and place of the punishment, according with the time and place of the sin: as that of the Spies, Numb. 14.33.34. And your Children shall wander in the Wildernesse forty years, and bear your Wheredomes, untill your carkeises be wasted in the Wildernesse. After the num­ber of the Dayes in which ye searehed the land, even forty Dayes, (each Day for a Yeare) shall ye heare your iniquities, even forty Years, and ye shall know my breach of promise. That of Jezebel, 1 Kings 21.23. And of Jezebel also spake the Lord, saying, The Dogs shall eat lezebel by the Wall of Iezreel. And 2 Kings 9.36. This is the Word of the Lord which he spake by his servant Elijah the Tishbite, saying, In the portion of Iezreel, shall Dogs eat the Fesh of Iezebel, And the carcase of Iezebel shall be as dung upon the face of the Field in the portion of Iezreel, so that they shall not say, This is Iezebel.

8. Here we have many hazards to passe; Faith will make the passages easie and comfortable: the great and last [Page 66]passe is Death, which is as a Red Sea in our way to Hea­ven; all the Art of Life, is to learn to make this passage good; and this we shall doe happily, if we passe the time of our fojourning here in fear, following the paths of holinesse and righteousnesse, for then we have assurance, that we shall passe from Death to Life, through Death to Eternity, 2 Tim. 4.7.8. I have fought a good sight, I have finished my course, I have kept the Faith. Henceforth there is layd up for me a Crown of righteousnesse, which the Lord the righteous Iudge shall give me at that day: and not to me onely, but unto them also, that love his appearing.

The Third Part.

ALmighty God, which did safely leade thy people Israel through the Red Sea; Behold, see we beseech thee, we are people, be thou our God, and guide, for our help standeth in thy name; leade us by the still Waters, in the paths of righteous­nesse, for thy names sake: And though the Devill, and the World pursue our Soules with deadly hatred; yet send out thy truth and light, let them leade us, and bring us to thy holy Hill, and to thy Tabernacle: and when we walk through the Valley of the shadow of death, let thy right hand uphold us, for our Souls followeth hard after thee; let our passage to the Heavenly Canaan, though through many tribulations, be easie, peaceable, religious, and comfortable, that we be not condemned with the World, but we may passe from death, to life; from Egypt, to Canaan; from the World, to thee, the lover and Saviour of Soules. And to this end, make us to passe the time of our sojourning here in fear, that whatsoever may happen to us in the way; yet at the end, we may so passe the Waves of this troublesome World, that we may come into the land of ever­lasting life, through Iesus Christ our Lord, Amen.

The first Part.

The full Historicall Relation is Penned, Joshuah 6. and is plain, beyond exception; that which is to be examined, may be; What use the Hebrews (to whom the Apostle pres­seth this for an instance) could make hereof, seeing these events were miraculous, and extraordinary; and they had no assurance God would work extraordinarily, and miracu­lously for them: Could they fancy, without high pride and presumption, that the Seas should divide themselves into a Passage for them; or that fenced Cities should fall down as their approaches, or upon their Beseigings: And the right determining of the case thus stated, may be this.

It is true, we cannot expect, may not demand, what in particular their Faith obtained; because they had a promise from God for these: whereas we have no such Promises, and therefore cannot aske them in Faith, Rom. 14.23. which alwayes pre-supposeth either expresse Praecept, or Promise in such cases: But in generall we know, That what we aske [Page 68]beleeving, we shall receive; that is, what we ask by war­rant and allowance of Gods Word, which is the potent as­surance, evidence, and record for our Faith: If any extra­ordinary Revelation be indulged, then we may pretend to the like extraordinary successes, because Gods power is still the same, alwayes infinite; and when he will actuate (as I may speak) that Power, then, Credenti omnia possibilia; no­thing is impossible to a Beleever without an hyperhole, or ex­cesse of expression; nothing which is an Object of Faith, and so far as it is so; nothing for which we have a promise, provided, we keep within that compasse, and the tenure thereof; for God hath restrained and stinted our desire; in Earthly things, and prescribed bounds and limits to our Pe­titions concerning them. It is true, for our spiritualities, we have an absolute word of Promise, as large as can be desi­red, That our Faith can conquer Hell, and purchase Heaven, which is indeed, every thing which can be hoped for: so that, if we will not lose, and cast away our selves, God will save us, in despight of all opposition, and all the powers of darknesse. But for our Temporalities, the Promise is condi­tionall, made up with exceptions and proviso's, which con­fines our petitions, to suite for them under a clause of sub­mission, and expediency, in ordine ad spiritualia: for we have his concessions and grant for them, onely for so much, and so long, as may tend to his glory, and serve for our spiri­tuall concernments and interests.

The Second Part.

1. Iericho fell as the sounds and Alarums of &c. The Enemies of Gods Church shall fall, and not be able to arise, not by the force of Armes, or prevalency of the Sword, or any other humane assistances: but by the Voyce of his Mes­sengers, and the Preaching of his Word, sounding like a Trumpet by them, and the Prayers of his People; God sheweth himself the Almighty, by giving efficacy and strength to his word, ( to cast down every thing that exalteth it selfe [Page 69]against the knowlodge of God, and bringing into captivity every thought to the obedience of Christ, a Cor. 10.4.5.) and to the spirituall weapons of his Church, prayers and tears, he doth great and wonderfull things for her, not by force, or an Army; but by his Spirit, Zach. 4.6. And when Anti-Christ shall be confounded, and destroyed; God, to shew the irresistable power of his word, [...], will re­duce, bring him to nothing, when he is in his Pontificalibus, his greatest height of pride, consume him with his word; for it is [...], of great efficacy, Heb. 4.12. sharper then any two-edged Sword, like Samuels Sword, to cut Agag in pieces that he appear no more; to hew a way through all opposi­on, and cut down all opposers. God needs not, will not have his Cause Managed by a standing Army: Religion al­wayes loseth by the Sword of Violence; and Force is both unnecessary, and improper for the meek temper of Chri­stian Profession. That Cause is very bad, which hath no­thing but an Arm of Flesh to justifie it, and a few imper­tinent excuses, as insufficient to sanctifie the designe, As Adams Figg Leaves were to hide his nakednesse: And the reason is given by the Captain of our Profession, My King­dom is not of this World, Iohn 18.36. is neither erected, nor established by Worldly Power; those Arts of fraud and force, which are practised for a worldly Kingdom.

2. Though God might have done this immediately by himself, yet he takes in the Ministery, and Hands of the Priests. In the great Affaires of his Church, God brings about his own work by them: God the Efficient, they the Labourers, and Work-men under him; [...], co­workers, under workers to him, who labor under him, 1 Cor. 3.9. & 15.10. his Ministers under him for his people, 2 Cor. 3.6. Christs Embassadors in his absence, and by his Commission to negotiate the Affaires of his Kingdom, 2 Cor. 5.20. Now then we are Ambassadors for Christ, as though God did beseech you By us: we pray you in Christs stead, be ye reconciled to God. Never object against them, That they are but men, subject to like passions, since Christ hath made [Page 70]them his Commission-Officers, this is enough to stop all ca­vills: God alwayes made use, and still doth of such Earthen Vessels, that the power may be of God. And as he made use of a select order of men, the Priests; so still he doth: not any cut of the Flock, hand over head; but some sepa­rated for this office, to got in and out before his People: neither can it be reasonable to pretend, The People are gifted as well as they, and so they may Officiate. Grant it, though it rarely prove so; and God forbid their gifts should be either envied or denyed: But yet, they have not Au­thority, and that is as requisite to a subordinate Officer, as ability; and the Reason is, Because God will have Order observed, even in his Church, take it in which sense you please. And as it would be a mad confusion in the Com­mon-wealth, for every one who had, or rather should one­ly pretend to have, (or but barely fancy that he had) suf­ficient knowledge of the Law, to take upon as a Iudge, to determine the case, passe sentence, and exercise jurisdiction; So would it be in the Church, if every conceited Zealot, or able Schollar, or cathechised Brother, should presume to gather a Congregation: For if this Objection of theirs have any force, it would have served the Israelites, to excuse them for their attendance on their Priests in the expediti­on, or any other of their Church observations: Every Israe­lite almost, might have pretended, they could doe as much as the Priests did here; they could kill a Lambe, and rost it, and eat it as well as they; they could kill a Bullock, and burn it as well as they; yet they durst not: And when any of them did, they payd for their presumption, Numb. 16. for they knew, though they could carry, and sound the Trum­pets; yet they knew not that God would gratifie their offi­ciousnesse; they had reason not to beleeve, but to suspect the event. They knew they could kill a Lambe, but that Lambe would not be a Passcover, the Priests Hand must be there to make it so. They knew they could kill a Bullock, but they could not consecrate it a Burnt Offering to the Lord, (that the Priests were to doe) a sweet savour to him. [Page 71]Levit. 1.2.3. &c. let the instruments, or means be never so unlikely to proud carnall reasoners, or the easily decei­ved, and deluded Vulgar; yet if God order, and make use of the Instruments for our good, it were madnesse to dis­pute our selves out of their profit, and question his Instru­ment: And if he commands us the use of the means, it were Rebellion to resist, and contempt to neglect them. It was exstream folly in Naaman, to come to Elisha for his Counsell, and then in anger, to quarrell with it, with an, Are not Abana and Pharpar, Rivers of Damasens, better then all the Waters of Israel? May I not wash in them and be clean? So he turned, and went away in a rage, 2 Kings 5.12. and therefore his servants took him up sharply for it, ver. 13. And his servants came neer, and spake unto him, and said, My Father, If the Prophet had bid thee dee some great thing, wouldest thou not have done it? how much rather then, when he saith to thee, Wash and be clean? Christ will have his Disciples to cast their Net into the Sea, when he inten­ded to fill the Vessell with Fishes. Though he raysed up La­zarus from the dead by a Miracle, yet he will call in his Friends to assistance, to loose his napkin, and take off his grave clothes, Iohn 11.44. In the Ministery of the Gospel, though God give the increase, yet Paul is to Plant, and Aposte to Water. Though the People may shout before Je­richo, yet the Priests have the charge of the Ark and Trum­pets.

3. God would not have this work of Faith, one dayes work onely, they must Beseige it seven dayes. It is not enough to doe well for a while, and give over, we must hold out our Christian race till we obtain; fight, till we be Crowned. The promised reward (Rom. 2.7.) is to the pati­ent continuers in well-doing, who hold out, and that onely upon hopes: The crown of life is reserved for the faithfull unto death. Christs Throne is demised and granted to the over-commer; And salvation is appointed, for the endurer unto the end.

4. Iericho a sinfull City, whose iniquities were ripe, and [Page 73]fore neither the watchfulnesse and valor of Inhabitants and Souldiery within; nor the works and warlike fortifications without, could defend it from the battery of but seven sounding Trumpets of Rams Horns, and the onely shout of the Israelitish Campe. When Nicephorus Phocas ( Cedren. Hist. pag. 542.) had built a spacious and strong Wall about his Palace to secure it, and himself in it; in the Night he heard a Voyce, crying, [...], O King, though thou build­est up to the Clouds, the Palace will not be secure, [...], the sin within will ruine it, and all within it. Nothing sub­verts a glorious Church, and flourishing State; private Per­sons, and their Estates and Families, but the wickednesse of them that dwell in the former; and the Personall crimes of the other; Psal. 107.33.34. He turneth Rivers into a Wil­dernesse: and the Water springs into dry ground. A fruitfull land into barrennesse; for the wickednesse of them that dwell therein. Nay, sin is of so destructive a nature, that it spoyls, dishonours, and overthrows a good cause; when wicked men take the right side; then, retro sublapsa referri, then we see that side loft, and perish, by the criminousnesse of the ma­nagers; A good Cause will never sanctifie the wickednesse of the Undertakers. They were vain and lying words (The Temple of the Lord, &c) which the Jews confided in, Ier. 7.4. such a pretence could not consecrate their evill do­ings, nor prevent their judgements, ver. 3.4.5.6.7.8.9.10.11. as long as we incorrigibly persist in our wicked wayes, never think to cover and secure our selves under the pretence of the Temple of the Lord: If we would have the Temple of the Lord, to be a glory, and to reside among us; a good Cause to goe on and prosper: then the respe­ctive pretenders, must be holy and good men. If we would have our Church, and State to stand, their Walls and Bul­warks, Laws, and Constitutions to hold out, and be unde­molished; then let us adorn the Doctrine of God our Sa­viour in all things; otherwise, [...], The Decree is already gone, all shall be taken away, root and branch, Mat. 21.42.43. sin within, being the prevailing party, will [Page 73]last all down; and as nationall sins have this destructive power over the whole; so particular personall sins, over parts and parcells thereof, private Estates and Families: Many men call their houses by their Names; and their inward thoughts are, that they shall continue for ever, and their dwelling places to all Generations, Psal. 49.11. but even here [...], Fa­milies and Houses falls, some sodainly, as by a marked open judgement signally; others insensibly, piece after piece, but at length totally, they having either their ground-work in blood, or their structure by fraud, sacriledge and perjury, Zach. 5.3.4. Habb. 2.9.10.11.12. Ier. 22.13. &c. If then we will have our Families to stand, and Houses to continue; endeavour to demolish and pull down the [...], the For­tresses, and strong holds of sin; cast down every imagina­tion which exalts it self against the Knowledge of God, break, and weaken the power of lust; otherwise still [...], the unmortified sin will down with all: follow that counsell, Break off your sins by Repentance, while we have the Priests of the Lord, lifting up their Voyces like Trumpers, and alaruming us thereunto: Deale with our sins as Joshuah with Iericho, destroy all, leave none alive, no reserved, be­loved bosom sin, no accursed thing, lest the [...], fall on us, as on the Israelites, Iosh. 7.13. and as there was a curse upon the re-builders of Iericho, to which the Apostle alludes, Gal. 2.18. If I build again the things which I destroyed, I make my self a transgressour. So, for fear of this curse, let not us destroy sin to day, and build it up to morrow; repent to day, and call it in to morrow, falling away afterward from Re­pentance, Heb. 6.5. turning from the holy Commandement, 2 Pet. 2.21. but finish and perfect this work till we come to the Hevenly Canaan.

5. As Iericho fell, and was destroyed by the sound of the Trumpets, and was after burnt to nothing; so, at the last day, the whole World at the sound of the Trumpet, and the Voyce of the Arch-Angel, shall be destroyed, and burnt with Fire, 2 Pet. 3.10. and it is our part to remember the Apostles in­ference there: ver. 11.12. Seeing that all these things shall be [Page 73]dissolved, what manner of persons ought ye to be in all holy con­versation and godlinesse. Looking for, and hasting unto the com­ming of the day of God, wherein the Heavens being on fire, shall be dissolved, and the Elements shall melt with fervent heat. Let us strive to escape, though it be [...], as by fire; 1 Cor. 3.13. that we be not condemned with the world, let us now hearken to the Voyce of God, and the sound of the Gospel, denouncing woe to them who know not God, and that obey not the Gospel of our Lord Jesus Christ, 2 Thes. 1.8. calling us to repentance, proclaiming to us pardon, if we repent, inviting us to obedience, and promising us a great reward in Heaven; For which let us Pray.

The Third Part.

O Most holy Lord, who hast made all things by an infinite wise­dom in a most wonderfull and decent order; and by the same wisedom, and in the same order hath made thy self a Church among the sons of men, and therein instituted holy Orders, Rites, and Offices. Sanctifie those whom thou hast called to those Orders, and separated by thy truth, thy Word it is truth; and preserve them for the carrying of the Ark, the government and guidance of the Sanctuary. Keep thy holy Offices and Rites from con­tempt and prophanesse; and when we addresse our selves to thee in the dutifull observation of them, grant we may lift up holy hands and pure hearts, we be diligent to entertain and welcome all opportunities of holy living: and, while the Gospel calls us to Repentance, to pull down the strong holds of sin and Satan, and to run with patience that Christian race which is set be­fore us, even to run so, and untill we obtain, even till we be admitted and received into the Heavenly Canaan. Make us frequently and seriously meditate upon the day of death, and of judgement, that we may apply our hearts to wisedom, that so we be not condemned with the World, but may escape and be sa­ved, for thy mercies O Lord God, and for thy merits O Lord Jesus Christ, to whom be Prayse for ever and ever, Amen.

The First Part.

And in this there are these following severalls to be con­sidered, and cleared.

1. The Jews and Rabbines quarrell with the Attribute the Apostle gives here to Rahab, of [...], the Harlot; conceiving the appellative and expression to be odious, and dishonourable: and affirming, That the Word signifies not an Harlot, but an Hostesse; and this they confirme from the Version of the Chaldee Paraphrase, Reading it, Rahab an Hostesse.

But supposing the Hebrew word [Zonah] to signifie an [Page 76] Hostesse; yet it is most certain, that in Scripture it is used most frequently in the worst sense, as Ezek. 16.41. 1 Kings 3.16. and it is the Toar Foeminine Adjective from the root (Zanah) which in the first sense signifies, to commit Whore­dom, and is indifferently taken for, Fornicari tam animo quam corpore; Spirituall and fleshly Fornication, Deut. 31.16. Ezek. 16. Numb. 25.1. Lev. 19.28. and because of both these acceptations of the word, though the latter be more proper; Juneus interprets it, Meretricis cauponae, a certain Hostesse an Harlot, or Harlot Hostesse; and so the Jews quarrell will in this, be but malitious, and groundlesse. And for that other pretence, That this Attribute of disgrace, should be a disparagement to those holy Persons, and that chaft Matron Sarah, pre-mentioned in this Catalogue, this will appear to be vain also, and nothing; If we remem­ber,

1. That the Apostles did not conceive it any dishonour for Matthew the Publican to be received into their Order; nor did they think much, that Paul the Persecuter and blas­phemer, was joyned in Commission with them.

2. It is so far from being matter of envy or grief to any sanctified soule, That an humbled penitent finner should communicate of that grace and mercy, which it hath re­ceived, that it is plentifull matter of joy and gladnesse; for every true convert rejoyceth when there are supernume­raries, when there is dayly some added to the Church, and the number increased; both because every such is an Advo­cate at the Throne of Grace for such, and it must be great satisfaction and delight, to have their Petitions granted; and also because, If there be joy in Heaven over one sinner that repenteth, Luke 15.7. then in every suiter for Heaven the same affection will be, see Acts 2.41. &c.

Q. But by what did she evidence her conversion, and de­monstrate her Faith?

A. If we look upon the Record, Josh. 2.9.10.11. we will find her Faith plainly and fully asserted; for that de­clareth, She beleeved the true God, the Lord of Heaven and [Page 77]Earth, that this God was in Covenant with the Beseigers; that we would dispossesse their Enemies, and seat them in Ca­naan; and of this her Faith, she gave an undeniable demon­stration of her charitable affection, and kind welcome of the Spies, entertaining them with all fidelity, respect, and safety. So David made his delight in the Saints on Earth; an expression, and remonstrace of his Faith in God, Psal. 16.1.2.3.

Q. But how did it consist with true Faith, to take in the assistance of a lye, for the management of her designe?

A. It may be resolved, That though the sin were dam­nable, as every transgression of the Law in rigor; yet she found releif and favour, both because, as Paul obtained mercy, because what he did, he did ignorantly, through un­beleif; so she did it through weaknesse, being but a minor in the Faith; and new entred and matriculated Professor of the true God, an incipient, or beginner in the saving Know­ledge of Religion; whereas, if she had been graduated, and fully enstructed therein, and of long standing in the Society of Beleevers, her pardon would not have been sued out, and procured upon such easie termes; nor grace and favour obtained, but by many acts of humiliation; and also, be­cause God considers our infirmities, and delights to doe us good, therefore he oft rewards the action in what is good, and imputes not the bad which is inherent to, and inter­mixt with the good; he will not be so extream, as to mark all that is amisse, especially if the offender be weak, and the intentions sincere; whereas no pretence of a good in­tention will serve to a carelesse, secure, or presumptuous transgressor: And so, though God may somtimes justifie an harmlesse Delinquent, who sins, not malo animo, in the sim­plicity of his heart; yet God never allows designedly to doe evill, that good may come thereof.

Q. But how can this her hospitality be excused from trea­son? Was not this to comply with the professed enemies of her coun­try and people? And is not such a complyance by all Laws judged falsnesse, and perfidiousnesse? And can falsnesse be an act of Faith?

A. It is true, that all these interrogatories are to be re­solved in the affirmative, unlesse God otherwise declare; and if he interpose his command to the contrary, then all obli­gations to a subordinate power is superseded. For as I said before, in that ordered slaughter of Isaac, God, who is above all Law, having passed his sentence, nulled the authority of any Law decreeing the contrary: so here, God, who is above all Government and Governours, having expresly declared a change of the then Government, and the substitution of other Governors, did thereby license and authorize all practises tending thereunto, and by his over-ruling supre­macy, absolved those people from their Allegiance to their then Governours. Now that God had done so, appears, Iosh. 1.2.3. &c. and yet this can be no president, or Gospel case now, because Christ hath given rules for peaceable de­meanor, none for disturbance of States. God then would have the Common-wealth in the Church; now the Church is in the Common-wealth; that is, Christ will have no man for his cause disseazed of his right, deprived of his Estate, deposed from his Dignities; he settles his Gospel in King­doms and States, without disputing their forme or mode of Government, he came to give an Heavenly Kingdom; he leaves earthly Monarchies and Republiques in a quiet enjoyment of their powers and priviledges.

The Second Part.

• 1. This Rahab, this child of wrath, (for so she was by her Education, and after conversation, till she received this Intelligence and Revelation concerning the true God) is now a child of God by her after faith and conversion. There is infinite mercy with God, and plenteous Redemption for all humble converts and penitents. It's Gods glory to forgive sins, and his greatest glory to forgive the greatest sinners repenting; Isay 1.16.17.18. Ezek. 18.14. &c. he is alwayes ready to welcome and entertain an humbled sinner, as the Father his prodigall Son returning with all tender­nesses [Page 78]and endearments; he looks upon a convert, not as a sinner, (his iniquities and his sins he will remember no more) but receives him as a Son, reconciled to him by the Son of his love, Iesus Christ; he delights in, and chearfully accepts such opportunities of mercy. This is the remon­strance of the new Covenant, Christ came to save what was lost, the relenting and confessing Prodigall; that poor Samari­tan sinner who had five Husbands; and she who had none; that notorious branded Harlot, who washed his feet with her tears, and then wiped them with her baire: Matthew and Za­cheus two Publicans, both followers, and then favourites of Christ, and for an assurance, that thus he would dispose of his mercy for the future; when he went to Paradise, he took with him that theife, the late convert on the Crosse; Where sin abounds (if suteable repentance follow) there Grace super­abounds; the greater the distemper, the more excellent the cure, the more skilfull the Physitian; the more potent the Enemy, ‘— (nullum memorabile nomen, Faeminea in paena, nec habet Victoria laudem)’ the more glorious the Conquest; the stronger the hold of the Devill, the more powerfull is the Spirit of Christ storm­ing him out, and dispossessing him; the higher our debts and trespasses are, the more noble is the bounty and charity of the releasor and acquittor, the higher the obligation of the releaser to serve and love him, Luke 7.47. where the causall Conjunction [...], which we reade for, is equivalent to therefore; noting not Causam rei, but Argumenti; from whence or what Topick soever the Argument and Answers be drawn.
• 2. By Faith she beleeved (as is said) the true God, &c. The minimum quod sic of Faith, is to beleeve that God is, and that he is a plentifull rewarder of those who diligently seek him, and even this beleif, God will reward by his ac­ceptance; This Primum fundamentale, served her turn to de­nominate her a faithfull one, and put her upon the Record, Faith in the least measure, and first degree, obtains grace [Page 80]and favour, and encreaseth by little and little into know­ledge and sanctity of life. God will not quench the smoak­ing Flax, nor break the bruised Reed; he will not stifle and crush the beginnings of Piety, but will carefully nourish and che­rish; Faith in Semine, will insensibly, as good Seed (if sound) spring and grow up; first in the Blade, then the Ear, then into full Corn; goe from one degree to another to­wards perfection: As in the extraordinary Faith of Mira­cles, that little, as a grain of Mustard-seed (Mark 4.27.28. 29.30.31.) can remove Mountains; so in an ordinary sa­ving Faith, a little, if sound, will receive a blessing to en­crease and multiply; a power to remove evill habits out of the soule, contracted by evill Education, or Example, by naturall corruption, or complyance with sinfull customes, and plant and seed holinesse there, which if it be diligent­ly manured and managed, all tares weeded out as they bud, will fructifie to maturity: We have a promise for it, Mat. 25.29. Habenti dabitur; to him that Husbands well, even the least Talent, he shall receive an addition, and a plenti­full one too; for he shall have abundance, upon every im­provement shall receive more, that he shall have over-plus, a sufficient stock of grace to employ, and turn his hand with, and serve all his uses.
• 3. Rahab, a Cananite, a stranger from the Covenant of Promise, an Alien from the Common-wealth of Israel, is now admitted and received into that Society and Commu­nion, and made partaker of the same Grace and Hope with Abraham and Sarah, by her Faith: She was one of the Primitiae Gentium, an earnest of the after calling of the Gen­tiles, that they should be no more strangers and forreiners, but fellow Citizens, Ephes. 2.3. an exact discovery of that great Mistery of Christ, that the Gentiles should he fellow heires, and of the same Body, &c. And so it is expresly men­tioned of this Rahab, That she became an Israelite indeed, Iosh. 6.25. where she is said, to dwell in Israel untill this day, for she was Allied to the noblest descent and extraction, be­ing Married to Salmon, who begat Boaz of Rachab, Mat. 1.5. [Page 81]the Progenitors of David, and of whom Christ came accor­ding to the Flesh. So that here we may affirmatively con­clude with Saint Peter, (Acts 10.34.35.) Of a truth I per­ceive that God is no respector of persons. But in every Nation, he that feareth him, and worketh righteousnesse, is accepted with him. And with Saint Peter, (1 Cor. 7.19.) Circumci­sion is nothing, and uncircumcision is nothing, but the keeping of the Commandements of God. And Gal. 5.6. For in Jesus Christ, neither circumcision avayleth any thing, nor uncircum­cision; but Faith which worketh by love.
• 4. Rahab beleeved, and therefore separated her self from the company and communion of her hardened fellow Citi­zens, and joyned her self to the society of Gods people; and yet she was none of those sensuall separatists spoken of by Saint Jude 19. who walked not with the Church of God, but after their own ungodly lusts, heaping to themselves Teachers, choosing and carving for themselves, without the Order of Gods Church, and taking them on heaps, either confusedly, or unsatisfactorily, when they have their own choice, being never contented, put off one to day, and ano­ther to morrow, and so, if possible, in infinitum; and all this from a malignant humor, an itching in the eare, 2 Tim. 4.3. nor those Pharisaicall separatists, who divide themselves from the Body of Christ, either upon a vain supposition of Pride, that they are holier, and the rest prophaner; and therefore, Procul, ô proeul ite, come not neer them, stand far from them, or upon as bad of uncharitablenesse, as if the Congregation were not holy; and they, (good soules) are afraid to receive infection from it; as if the true service of the true God, could be unholy and poysonous, because some of the servants in that duty, are false and wicked: For how can their supposed ir-reall, (it matters not in this case, but I will suppose it reall) nakednesse, touch and de­file me, when I abhor it for it self, piety it, and pray against it in them; and I onely joyn and communicate with them in that which is confessedly good? But she was an holy se­paratist, who forsook the service of false Gods, and betook [Page 82]her self to the Worship of the true God; her Idolatrous Worship, she exchanged for the true, and divided not from the Cananites, quasi homines, as men; but from their sins: For doubtlesse, she desired, and wished their conversion; and it is a most just and lawfull separation, to depart from all iniquity, and to keep themselves unspotted from the World, James 1.27. Rev. 18.4. And I heard another Voyce from Heaven saying, Come out of her, my people, that ye be not par­takers of her sins, and that ye receive not of her Plagues. 2 Cor. 6.14.15.16.17. Be ye not unequally yoked together with unbeleevers: for what fellowship hath righteousnesse with un­righteousnesse? and what communion hath light with darknesse? And what concord hath Christ with Belial? or what part hath he that beleeveth with an Infidell? And what agreement hath the Temple of God with Idols? for ye are the Temple of the living God, as God hath said, I will dwell in them, and walk in them, and I will be their God, and they shall be my people. Where­fore come out from among them, and be ye separate, saith the Lord, and touch not the unclean thing, and I will rective you: and such was her separation; whereas dayly experience doth evidence. That the other humerous separatists, are the great­est manuonists, designers, plotters, and contrivers for the World in the whole World and the greediest unsatiable pur­suers of the things of the World; devourers not onely of Widows Houses, but of Kingdoms, Inheritances, holy things, mixing and confounding all with most Heathenish Worldly Policies; not considering, that the love of this World is en­mity with God.
• 5. It was Rahab the Heathen, the Gentile house-wife, who was the Harlot; Rahab the Beleever, the Convert, is joyned to an Israelite in chast and holy Wedlock: Fornication is a Work of the Flesh, a pollution of our Bodies; Marriage is honourable in all: Those may justly suspect their Faith, and distrust their conversion, who indulge and allow them­selves in those unclean satisfactions of the Flesh, and Hea­thenish pollutions. Reade that one Law of God, Deut. 23.17.18. There shall be no Whore of the Daughters of Israel, [Page 83] nor a Sodomite of the Se [...]t of Israel. Thou shalt not bring the hire of a Whore, or the price of a Dog, into the House of the Lord thy God for any Vow: for even both these are an abomination unto the Lord thy God. Consider what Saint Paul presseth, 1 Cor. 6.15.16.17.18. Know ye not that your Bodies are the Members of Christ? shall I then take the Members of Christ, and make them the Member of an Har­lot? God forbid. What, know ye not that he which is joyned to an Harlot, is one Body? for two (saith he) shall be one Flesh. But he that is joyned to the Lord, is one Spirit, &c. And re­member that direfull judgement, Revel. 21.8. But the fear full, and unbeleeving, and the abominable, and murderers, and whorem [...]ngers, and sorcerers, and Idolaters, and all lyar: shall have their part in the lake that burneth with fire and brim­stone: which is the second death.
• 6 Rahab beleeved, and was saved: True Faith is the sa­ving grace; Infidelity, the damnable sin; because Faith is alwayes attended with Obedience: Infidelity is still fol­lowed with Impenitency. Indeed, Faith and Obedience, like Hippocrates Twins, simul oriuntur, simul moriuntur, here in via at least; yet Faith is the first-born; and according to the Law of Primogeniture, and Birth-right, it layes the claim and title to Heaven, and gives the jus ad rem, Legall Right thereto; though the actuall possession thereof, the jus in re, be from Faith perfected by Works. And hence in Scripture account, (howsoever Faith and Obedience are Philosophically two distinct habits) they are the same; in as much as true Christian Faith is Obedientiall, not meerly Notionall; and all Christian Obedience, is an emanation of Faith: For there we find one and the same Word de­noting both Infidelity and Disobedience, [...], is some­times unbeleif, Acts 14.2. But the unbeleeving Jews stirred up the Gentiles, and made their minds evill affected against the Brethren. John 3.36. He that beleeveth on the Son, hath Everlasting life, and he that beleeveth not the Son, shall not see life: but the wrath of God abideth on him. Sometimes diso­bedience, undutifulnesse, obstinacy, Ephes. 3.2. Wherein in [Page 84]time past ye walked according to the course of this World, ac­cording to the prince of the power of the ayre the spirit that now worketh in the children of disobedience. Col. 3.6. For which things sake the wrath of God commeth on the children of disobedience. 1 Pet. 3.20. Which somtimes wore disobedient: when once the long suffering of God wayted, &c. So not pro­viding for our Family, which in strictnesse of Language, is an act of disobedience, because an omission of a prescribed duty, is yet made by the Apostle, (1 Tim. 5.8) a bad peice of Infidelity; and men are said to be absurd and wicked; because they have not Faith, 2 Thes. 3.2; and so [...], is not onely barely to assent; but also to obey, Galat. 3.1. and true sineere conversion, is stiled, Faith to God ward, 1 Thes. 1.8.9.10. and the keeping of the Commandements, and Faith, are inseparably conjoyned, Apoc. 14.12. And then the Exhortation will be seasonable; What God hath joyned together, let no man put asunder: what God hath joyned in praecept, let no man separate, either in Dispute, Discourse, or Practice. For,
• 7. We find Rahabs Faith working by love, and her love demonstrated by her Hospitality, [She received the Spies in peace;] which the Apostle St James 2.25. urgeth as an instance to demonstrate her Faith to be true, and truely Christian. Zacheus upon his profession of Faith, promised restitution, and vowed liberality. The Convert therefore on the Crosse, even in those dying minutes, beleeved, and through Faith, confessed Christs innocency, and his own guilt; and in great charity, both reproves, and exhorts his fellow sufferer. If we pretend to Faith, and have not Repentance towards God, and love towards the Brethren (as the Apostle in another case, so here) our Faith is in vain, we are yet in our sins. The love of the Brethren, is a good expression of our love to God, and Faith in our Lord Jesus Christ: If we receive our Lord by Faith, we will well-come and receive with kind­nesse the people whom he hath chosen for his portion and Inheritance: and if we love God, as the Soveraigne; we must joyntly love them whom he loveth, and to whom he [Page 85]communicateth some share and measure of his fulnesse: 1 John 4.20.21. If a man say, I love God, and hateth his Brother, he is a lyar. For he that loveth not his Brother, whom he hath seen, how can he love God, whom he hath not seen? And this Commandement have we from him, that he who loveth God, love his Brother also. And no better or clearer expression of love, then Hospitality, and honoura­ble and liberall entertainment of strangers, and exiles; and therefore, Brotherly love, and Hospitality, are conjoyned as the antecedent, and the consequent, Heb. 13.1.2. But,
• 8. Her Faith made her faithfull to God and his Church; having undertaken this Profession, she will hold it fast, nei­ther to desert it, nor to comply with its opposite, and ene­my: If we fall away from our holy Profession (though but by some secret complyance) to the contrary; we are not so faithfull, nor so clear as we ought to be; our Faith is not fincere, at least suspitious: and Rahabs Zeale will ei­ther convince us of coldnesse, or luke-warmnesse in a good cause.
• 9. Rahab perished not, because she upon Treaty with the Spies had made her Conditions and Articles. Wicked faith­lesse men, are noted to be [...], who will preva­ricate with their Word and Promise, though solemnly Co­venanted, Rom. 1.31. Faith is to be kept, and Covenants to be observed, even with Hereticks and Heathens; such was Rahab at the Treaty. Thus the Israelites kept touch with the Gibeonites, Joshua 9.18.19. And the Children of Israel smote them not, because the Princes of the Congregati­on had sworn unto them by the Lord God of Israel: And all the Congregation murmured against the Princes. But all the Princes said unto all the Congregation, We have sworn unto them by the Lord God of Israel; now therefore we may not touch them. And because after, they and the House of Saul did prevaricate, God severely punished them, 2 Sam. 21.5.6. And they answered the King, The man that consumed us, and that devised against us, that we should be destroyed from remaining in any of the Coasts of Israel. Let seven men of [Page 84] [...] [Page 85] [...] [Page 86]his Sons be delivered unto us, and we will hang them up unto the Lord in Gibeah of Saul, whom the Lord did chuse. And the King said, I will give them. So he punished the perfi­dious Moabites, 2 Kings 3.5, 34. and the falshood of Ze­dechiab, Ezech. 17, 19.
• 10. She perished not; but not onely she, even her Rela­tives shared in this happinesse. God blesseth the faithfull and mercifull man, in his Relations and Posterity; The Generation of the Righteous shall be blessed: Never any destruction so totall, so universall; but a residue escaped, Isay 10.20.21. And it shall come to passe in that day, that the remnant of Israel, and such as are escaped of the House of Jacob, shall no more again stay upon him that smote them: but shall stay upon the Lord, the holy One of Israel in truth. The remnant shall return, even the remnant of Iacob, unto the mighty God. Rev. 7.3. Hurt not the Earth, neither the Sea, nor the Treet, till we have Sealed the Servants of our God in their Foreheads.

The Third Part.

OAlmighty God, and most mercifull Father, the giver of all grace, and Author of all goodnesse, who delightest not in the death of a sinner, but rather that he should turn and live. Turn thee unto us, and turn us unto thee, and so shall we be turned: Convert thou us, and so shall we be conver­ted. O let us not any longer goe a whoring after our own ima­ginations, nor be led by the deceitfulnesse of sin; but having Faith to God-ward, we may turn from Idols, to serve thee the living God, and to wait for thy Son from Heaven; and in the mean time, receive, and welcome him in our Hearts and affections with Peace, that when he shall return to make inquisition for blood, transgression and sin, we may by him, and that league and Covenant of Peace concluded with thee in him, be delivered from wrath to come, and for him receive forgivenesse of sins, and Inheritance among them who are sancti­fied by Faith in him. O let us not have our portion with un­beleevers, nor our part with the disobedient, for then we shall [Page 87]certainly perish: but think upon us (O Lord) for good, that we may be saved with that remnant, who have their Robes washed and whitned in the blood of the Lambe, who have se­parated themselves from the children of Belial, and Table of Devills, and keep themselves unspotted from the World; and so both they and we may be presented in our Bodies, our Soules, and Spirits, holy, blamelesse, and undefiled at the comming of our Lord. Holy God, keep as from the contagion of sin, and sinners; preserve us in thy truth, and love, in the Ʋnity and Communion of thy one true holy Catholique Church, that ha­ving the Seale of Gods Servants in our Forcheads, we may cry and sing eternally, Salvation to our God who fitteth on the Throne, and to the Lambe, Amen.