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 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 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 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
THE CATALOGVE OF THE Hebrevv Saints Canonized by St. Paul Heb. 11th Further Explained and Applied Luke 16.29 They have Moses and the Prophets c. James 5.10 Take my Brethren the Prophets for an Example Ambr. l. 1. Off. c. 25. Exempla majorum proponimus quae neque obscuritatem afferunt ad intelligeadum neque ad tractandum versutias Sit igitur nobis vita majorum disciplinae speculum non calliditatis commentarium imitandi reverentis non disputandi aâ—â—â—â—ia Idem Orat. de side Resurrect Vivant Patriarchae c. Vivemus nos si gesta moresque majorum voluerimus imitari Miremur eorum praemia imitemur obsequia praedicemus gratiam Newcastle Printed by S. B. 1659. MOSES his Minority Heb. 11.23 By Faith Moses when he was Borne was hid three Moneths of his Parents because they saw he was a proper Child and they not afraid of the Kings Commandement JOsephs Death Concluded the former Part and the Saered Story of those most holy Men which the Spirit of God hath Recorded and Commended to Posterity for the space of 2368. Years for so many are computed from the Birth of the World till Josephs Death And this Second Part begins with Moses his Birth and a Narrative of the signall Providences which not long after occurred For By Faith Moses c. 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 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 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 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
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 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 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 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
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. It s 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 quisque c. in suffering times and condition look and remember the promised reward and these Texts Mat. 5.10.11.12 Blessed 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 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 MOSES his Courage Heb. 11.27 By Faith he forsook Egypt not fearing the wrath of the King for he endured as seeing him who is invisible MOses had before mastered the false hopes of Egypt now he is to encounter with the foolish fears thereof and having quit himself of the right hand assaults of the World its allurements objects promises he is now to conquer the left hand temptations threatnings force and fury of Pharaoh and his Host the Gyants and Sons of Anak and by Faith in Christ he is in all these more then Conqueror For the Discourses and Reasoning of Faith first taught him to sleight Pharachs Court then his Power First to conquer himself and Fortior est qui se quam qui fortissima vincit and then his and the people of Gods enemy It first instructed him with Piety and then furnished him with Resolution and Courage For By Faith he forsook Egypt not fearing the wrath of the King c. 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
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 IERICHO Taken Heb. 11.30 By Faith the Walls of Jericho fell down after they were compassed about seven dayes VVE have done with the Acts and Sufferings of Moses Now follows the feats of Ioshuah his Successor and of Israel under his conduct For then By Faith the Wall of Iericho fell down c. 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 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 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 co-workers 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
is alwayes Victorious whether he Conquer by Prowesse or by Patience If Faith teach not his Hand to fight yet it will teach his Body to suffer it either acts wonderfully or endures nobly And there is as much gallantry nay truely more because greater magnanimity in cheerfull undergoing of hardnesse then involuntary undertaking For undertakers and very forward ones too many times faint and flag and give over whereas a sufferer shews his resolution and clears all suspition of falshood or inconstancy to his undertaking Indeed a true Beleever is the same in every contingency and state of affaire and is equally resolved and disposed both for prosperity and adversity and when most afflicted his Faith is most glorious for then it appears in those eminent Graces of humility meeknesse resignation c. which otherwise perhaps had been obscured And so it is of very faithfullnesse that God suffereth the faithfull to suffer even that the tryall of their Faith might be much more precious then Gold though tryed with fire 1 Peter 1.7 The Devill and the World opposeth to them the Passengers Argument to Christ on the Crosse If thou be the Son of God come downe from the Crosse c. Mat. 27.40 And is it not a notable reply to answer with Christ in Prayer by Faith Father if it be possible let this Cup passe from me yet not my will but thine be done It was a weaknesse in Gideon to argue thus with the Angel If the Lord be with us why then it all this befallen 〈◊〉 Judges 6.13 A strange reasoning to a considering man to conclude God doth net love because the World hates this certainly is an infirmity in Faith and David acknowledgeth so much though withall he acknowledgeth himselfe to have been overtaken with it and so continued until he neut into the House of God and diligently enquired after the wayes of Gods Providence and there he found though the depth of his judgements are unsearchable and his wayes past finding out what was obvious and legible That no successe or prosperity of the wicked hath power enough to make them happy or entitle them to Gods favour no adversity or crosse emergent can make without any sullen Stoicisme a godly man miscrable Psal 73. Because and his Reasons are strong the wicked man in his best estate hath no hold hat what will fayle him when be most needs and need he must but the Godly hath a strong hold which as long as he is godly will be a Sanctuary and Protection to him his dependance and hope in God who never fayleth them who trust in him Saint Paul gives us an experiment of this truth That God loves when he chasteneth for we are saith he 2 Cor. 4.8.9 perplexed that may very well be and frequently it is so because of impendent or incumbent sadnesses and disasters but not in dispaire for we live by Faith and our hope is an anker of the soule both sure and stedfast Persecuted we may be we must be Ye shall have tribulation saith Christ Iohn 16.33 Shall suffer Persecution 2 Tim. 3.12 forsaken ye cannot be For what can separate us from the love of God in Christ Romans 8.39 Cast downe humbled 2 little but not destroyed not cast off or rejected and this condition is so farr from being miserable that it is honourable and comfortable The former is expressed in the 10.11.14 Verses The latter in the 16.17.18 Verses Nay an Ancient goes yet higher Quanto quis severius patitur tazto melius coronabitur the greater their crosses the more glorious shall be their crownes the more their crosses the more their crownes And agreeably to this the Schoolemen have assigned and assured to the Martyrs the largest share and measure in the accidentalls of Eternall blisse what is over and above the essentialls belonging to them Aquinas Suppl per 3. qu. 96. art 12. How true this supposition is that there are such accidentalls of beatitude and that they are belonging to Martyrs I define not yet I beleeve this to be among the Piè Credenda But this I am sure of is an infallible Divine Truth That whether God chastise his Children with Rods as he doth every Son or cherish them with externall additions whether they be in adversity or prosperity he is equally a Father to them in both estates and equally a Father of mercies Hebr. 12.5 c. to them And as in all so chiefly in these dispensations he hath ends and purposes of Infinite Wisedome and Goodnesse and God is pleased by these unpleasant Providences to manifest his own glorious Attributes and his servant eminent Graces So they prove excellent Methods to set forth Gods glory and set forward mans salvation for hereby God makes known his infinite Power and Wisedome by bringing light out of darknesse good out of evill extracting Cordialls and Restoratives out of Poyson curing desperate distempers by corrections his infinite goodnesse suffering the Bush to burne but not to wast and consume the Body to smart but the Soule to joy the Body to be weak but the Spirit strong in the Lord and in the power of his might sustaining their infirmities and supporting in their greatest sadnesses even to a Miracle Vt intelligeritis neminem esse qui ant sine ratione velit poename subire aeut tormenta siue Deo possit sustinere saith Minutius Faelix Oct. None would suffer those torments Christians did unlesse they had good grounds for it neither indeed could any suffer them unlesse he had a good God an Almighty Father to hold him up and succour him And yet as the same Ancient Quod corporis vitia sentimus patimur non est poenae militia est Their sufferings are not truely punishments they are exercises and conquests over the World the malice of men and corruptions and rebellions of lust and nature But besides this The patient submission and resignation of Gods servants under the Crosse discovering Graces which otherwise would be concealed and unknown Had not Job contested with and baffled the Devills policy and pretences by his dependance on God in the greatest miseries the Devill could invent or inflict his Faith and fincerity had been either under suspition or under a Cloud his constancy and adhaerence to God in those great conflicts and tryalls both cleared and experimented his innocency for in such exigents the case is cleared That God is beleeved loved and obeyed in and for himselfe without any mereinary servile respects Christ is followed for his Doctrine not his Loaves The innocent sufferer that endures for Gods sake all the evills of the World cannot be suspected to drive a secular designe it is evident he seeks for Heaven and the enduring substance in that continuing City Times of suffering times of tryall then we are Christs probationers whether we be fit to be admitted into the society and number of his Disciples then Christs Souldiers and whether we be fit to be listed into the Roll and taken into their
who is so ready at every turn to serve them Nec non pios c. sed cupides avaros facere This indeed were to make men not godly but Mammonists not holy but worldly 6. Manet dissimilitudo passorum etiane in similitudine passionum The severall demeanors of the sufferers makes a clear difference betwixt the righteous and the wicked Mal. 3.18 So the wicked fret murmure Psal 59.15 and repine and sometimes fall into open blasphemy sometimes into secret hatred of God instances enough of this kind The Righteous humbleth himselfe betaketh himselfe to Prayer and Prayses and considers that he is punished far lesse then he deserved examines himselfe how the case stands betwixt God and his soule and he looketh unto the Hand that smites him and takes his Crosse kindly either as a correction because he hath sinned or as a caveat not to sin or as a tryall of his Faith And so Super totam materiam that Father resolves that though good and evill be common both to the good and evill yet both are not alike affected with them in themselves nor respected by God in them A Righteous Person is neither passed up with prosperity nor abased with adversity An evill man is insolent and cruell in an high condition is mad or desperate in a low Estate The evills which the good suffers alwayes betters and reformes him An evill man Felicitate corrumpitur is first corrupted then poysoned with good things Prov. 1.32 impunity is the saddest punishment and Gods wrath is at the height when he will not afflict againe when he will strike no more Isay 1. J. Marima est ira cum Deus non irascitur saith Saint Hierom For then God leaves him to himselfe useth no further methods to reclaime him and then he and his sin thrives till judgement be executed against them Indeed this Father shewes in the soure next following Chapters particular instances of Gods Wisedom Justice Power and Goodnesse in permitting the Righteous to be troubled and the great advantages they may receive thereby But I shall onely propose to your consideration Jobs case and offer to your observation the series and contrivances of Providence in Joseph Reseue Sale Advancement his after Imprisonment and againe his high Preferment and how in every or all of these you may see Gods Justice in afflicting his Wisedome in ordering those alternative sorrows and joyes his mercy in moderating his Brethrens rage and his griefes his power removing and his goodnesse in rewarding and even by this uncouth way providing for the necessities and releife of his Father and Brethren who sold him But now to draw to a conclusion of this so long insisted on Observation The Apostle seems here to perswade these Hebrews to run with patience the race set before them and to take joyfully whatseever shall befall them in their way to Heaven by an Argument taken from their fore-fathers demeanor and behaviour in the like case and Gods gracious dealing with them which may be resolved into this or such like Dilemma In this your present juncture of Affaires and Persecution either your Deliverance is expedient for Gods glory and your good or not If the former be supposed and so resolved or in the affirmative then certainly as God in his time prefixed by his infinite wisedom did deliver and save your Ancestors so if the time be come will he deale with you even deliver you though a miracle be required for the effectuating this mercy For though God useth a liberty in the circumstances of your deliverance as to the time quality and manner thereof yet he keeps close and sure to the substance of that Rule he hath prescribed to himselfe he will never faile nor forsake them that trust in him the patient expectation of the Righteous shall finde what they waite and attend for He that beleeveth shall not be confounded He that hopeth shall not be ashamed that is bafled in his expectation If the negative part of the dilemma be conceited then from the same Presidents you have these encouragements and arguments There is nothing happened you but what hath befalne your holy Fathers Gods dearest Children He loved them when he chastised them he now chastiseth and yet loveth you though the good hand of God did not deliver them yet the good Spirit of God sustained them so will it you 1 Cor. 10.13 There hath no temptation taken you but such as is common to man But God is faithfull who will not suffer you to be tempted above that you are able but will with the temptation also make a way to escape that ye may be able to beare it They weited on Gods leisure so should you Faith will teach you to doe so In all changes the most changeable unsetled times he setled and composed their spirits though not their states In all sorrows his comforts refreshed them In all necessities his presence supported them In all difficulties his grace was sufficient for them and what he was to them he will be the same to you for he changeth nor if you be to him what they were faithfull And now me thinks the Argument runs not onely à pari but à fortiori not onely in this respect that this Father of mercies hath a more tender and indulgent respect for you then them having provided better things for you then for them as it is in the last Verse of this Chapter but also upon another account you have stronger motives to a faithfull attendance on God then they for they had onely Promises and Prophesies to live upon to nourish and cherish their Faith you have not onely what they had even their Promises and Prophesies for they were Written for your Instruction 1 Cor. 10.11 and they belonged to you as well as to them Acts 2.39 but you have new Promises and new Prophesies of better things and which is more you have the examples and practices of all Beleovers from the beginning of the World till this present day and so besides Promises and Prophesies you have experiments to strengthen your Faith and how powerfull examples and experiments are to provoke imitation especially when the experiments are of the best sort and the examples drawn from them whose memory we most honour as of our Ancestors a short digression will easily demonstrate Certainly examples are Rhetoricall Sillogismes have a strong perswasive Power both with men of great judgement and weaker parts for they insinuate especially if they jumpe with mens inelinations more easily and purchase more kindly mens affections then down right reason argument or demonstration and are hereby a Topicke more apt to gain imitation then precepts backt with the most cogent reason to procure obedience For the obligingnesse of a bare Precept is either from the authority of the commander and men are naturally rebells uitimur in vetitum or the reasonablenesse of the duty and ' it s the hardest thing to effect considering how men are inclined to be drawn by sensuall