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 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 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 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 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 Vnderstandings to the Truth our Wills to the Goodnesse our Affections to the holinesse of thy Precepts and by Hope depending 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 MOSES his Choice Heb. 11.24.25.26 By Faith Moses when he was come to Years refused to be called the Son of Pharaohs Daughter c. MOses in his Infancy and Minority being saved and preserved by a miraculous mercy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and in his Minority and riper Years preferred educated and advanced in Pharaohs Court when he had arrived at full maturity and strength of dayes he bethinks himself how to exercise his Princely perfections and accomplishments supposing God had been so good and gracious to him for some great and honourable ends and purposes of mercy and beleeving no better way to imploy those powers then in the service of God the interest and concerments of his Church and People and further conceiving God therefore had delivered him that he might be the Cheif and Principall Instrument of his glory in the Preservation of his Fathers House and the redemption of his Brethren according to the Flesh For By Faith c. 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 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
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 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 Pharâ—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 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 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
better opportunity But 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 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 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 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
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 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 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 nor a Sodomite of the Seâ—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 whoremâ—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
winning flatteries and seducements with faire words and large promises Thus the Derill tempts and so he tempted Christ by giving him in overture the Publique Faith of his Kingdome Matthow 4.9 and then thus they were tempted this Tyrant Antiochus besides his menaces torments and arts of violence endeavoured by flattering perswasions and proposalls to seduce them to a desertion of and defection from their Laws and Religion a method which proves very successefull and never misseth when directed to worldly meane and vulgar tempers Tell them but of great Estates and Revenues for their revolt c. then per saxa per ignes every obstacle shall be removed and then too as Lalius in the Poët they are fit for any enterprize Pectore si fratris c. Luc. Phars lib. 1. And this way was attempted by Antiochus his Executioners with that good old Iew and their old acquaintance Eleazar a Maccabes 6.22.23 and this sraud Antiochus himselfe practised upon the seventh Brother 2 Maccabes 7.24 promising him both honour and profit both tempting baits and this acception of the Word I take to be most proper Yet by the way let me give you notice of two conjectures of this word by two eminent Modernes Calvin and Iunius the former he supposeth this Word to be superfluous added to the former from their similitudes and sound by some unskilfull Reader who mistook the Word as such mistakes are ordinary 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so in processe of time both crept into the Text and he tells us Erasmus also did thus conceive For the latter whom Piscator also approveth he thinketh the Word should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they were burned a peculiar and distinct kind of Death from the former mentioned And this seems more probable then the former But I shall adde nothing but this that Bernardus non vidit omnia and that either this latter Criticall mutation of the Word by Iunius or the latter Nozation of the Word in the sense delivered seems to be the clearest Interpretation thereof But now if neither mockeries nor miseries torments nor temptations frownes nor favours will prevaile to seduce or affright them from their duty Then They were slaine with the Sword Decollation or beheading was then in use and it was cryme enough to be either good or great that was the punishment of them that remained Yet others took another course For They wandered about in Sheep skins and Goat skins being destitute afflicted tormented or punished for vagrants because destitute out-lawed having no Law or Ruler to protect them They then that escaped the severity of the Sword were Exiled and forced to fly as excepted Persons some of them perhaps in an holy jealousie of themselves suspecting their strength was not sufficient either to hold out against the Tyrants rage or to resist their Friends and Countries temptations and so fearing lest their infirmities might betray them to an unworthy complyance Others in true Christian policy endeavouring to preserve themselves from this storme and to reserve themselves till God shall be pleased to cause a great calme in the meane time to be Fugitives and endure all the inconveniences thereto subsequent And this was the condition of those Maccabees or Chaschmauneans who either hid themselves as in the 38. verse in holes or else took themselves to the wide but mercilesse hard World as you may finde 1 Maecabees 1.53 for their words imports they fled to any place of succour as Beasts of the Game hotly pursued Certainly it is not onely lawfull to fly in time of Persecution but if the flying be Christian upon such prementioned motives it will passe for a lower kind of Martyrdom Otherwise Christ would never have permitted it much lesse preseribed it to his Disciples Both Ancient and Moderne Authors have fully writ of this Among the Antient Tertullian and Cypryan Of the Moderne Abbot hath Writ a particular Tract By the way let us before we proceed pause and breath and from the whole let us see and observe the qualities and conditions of wicked men The state and condition of holy Persons The wicked persecute the godly with deadly hatred and ' it s often their lot to fall into the snares and to be under their Rod Therefore the unworthy world hateth and that causelessely too them of whom the world was not worthy the Heires of Heaven Pilgrims on Earth that 's their best condition often it is worse with them they are fugitives designed Associates for Saints and Angels and Christ are present companions with Owles and Foxes in Deserts and Cavarns those for whom Christ dyed are in this life destitute c. who have an Estate of Glory have no Portion nor mansion in the Earth the Children of Light fly here to dismall and dark recesses and they who have put on the Lord Jesus Christ and are cloathed with the Garments of Salvation are necessitated now to be covered with the un-dressed Skius of Beasts And yet here let us not take a superficiall survey of this their condition and passe a suddain censure of them and it but rather let us remember and consider what the Spirit saith and determineth concerning them and that is high and Honourable Of whom the World was not worthy they are too good to be well thought on or well used by a had World though worthy for an unworthy World worthy the testimoniall and approbation of the all-glorious and graclous God the Worlds fugitives are his favourites its loathing Gods love its scorne Gods delight whom it brands God observes whom it condemnes he honours and therefore here bestowes a note of honour worthy of our strict observation the World was not worthy of them The World saith Away with such fellowes from the Earth it is not sit they should live Acts 22.22 And that is the consure of the World 1 Cor. 4.9 For I thinke that God hath set forth us the Apostles lest as it were appointed unto Death For we are made a spectacle unto the World and to Angele and to Men. But God otherwise orders the case if they suffer in all their afflictions he is afflicted if they Fly he is present with them Solus non est cui Christus in fuga Comes Cyprian lib. 4. Epist 6. if they be hence removed it is to prefer them to Heaven or rather they were unworthy their company and the advantages might be received thereby and therefore taken away from them As those who received not the Disciples they were to depart from them as unworthy persons lest they should participate of any comfort or benefit from them Marth 10.13.14 And as Paul and Barnabas turned to the Gentiles because the Jewes demeaned themselves unworthily Acts 13.46 they were not worthy of Paul and Barnabas in the judgement of the Holy Spirit The result of what hath been thus largely deduced and explained is to discover unto us the signall conquests of Faith A Beleever
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