THE CATALOGVE OF THE Hebrew Saints Canonised by St. Paul, Heb. 11th. Further Explained and Applied.  Luke 16.29. They have Moses and the Prophets, etc. 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 a●●●●ia. Idem Orat. de side Resurrect. Vivant Patriarchae, etc. 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 Months of his Parents, because they saw he was a proper Child, and they not afraid of the King's Commandment. 
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 joseph's Death.) And this Second Part gins with Moses his Birth, and a Narrative of the signal Providences which not long after occurred; For, By Faith Moses, etc.  

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 heroical 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 ways for) the preservation of their Issue: Yet Religion both sharpens those desires, which threatened and apprehended hazards might either dull or divert, and also seconds and backs those endeavours which might be stopped and stayed with an infidel persuasion, and an unbelieving belief of an impossible event. Nature is full of jealousies and fears, and so apt to make men doubtful and remiss; Religion is made up of hope and ingenuity, and renders Men clear, confident, and resigned. For Faith in eminent dangers, both superadds resolution to the scrupulous and faint wish and woulding of false and fearful, and also diligence and constancy to the recoiling and revolting endeavours of the same traitorous and declining nature; Nature will not hold out, unless Religion command in chief; terrors and threats in the loss of life or estate will lay her off, and cow her, unless the auxiliaries of grace be called in for assistance; and when both these concur in this subordination, the effect is not only 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 concealment: Religion goes higher, and commanded them thus to do; 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 enterprise; Faith kept it a foot. Nature saith, This I would do: Faith saith, Go on, and prosper; Nature is right set, and never sails, when she is subject to the counsels and commands of Grace.  
2. But Faith not well grounded, is either a fancy and delusion; or rashness and presumption: and therefore it was not sufficient to denominate this their concealment an act of Faith, because the concealers were persuaded, 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 fantastic Faith is but the believing a lie, 2 Thes. 2.11.) unless also they had sufficient Motives and Arguments to bottom and found that persuasion and confidence.  
3. Now that Moses his Parents had such supports and grounds for their concealment; 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 find, by searching into the rule of Faith, that it was a commanded work, and design of Faith; For,  

1. Consider it in thesi, that must needs be looked on as an effect and production of Faith, which hath an express revelation from Heaven for its foundation, and God's truth and goodness for its warranty and security. Now Moses his Parents knew the Prophetical predictions 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 believed, 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 belief. For the former, They knew that Pharaohs rage was near 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 usual Method to lead captivity captive, to confound the policies of Tyrants, when they seem to them most prudent; and to subdue their power, when they appear most potent to themselves, and most terrible to his persecuted people; and withal, That God was a sure and present refuge in due time of trouble, Psal. 9.9.10. and Psal. 46. And for their confirmation (besides these contemplative) they had experimental 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 axioms, and attested experiments of God's goodness) to draw conclusions of mercy towards themselves, and their tender Infant, and particularly to apply them to themselves in his behalf. For the latter, That Moses should be preserved for his brethren's Deliverance, besides what was contained and folded up in the general Propositions of holy Faith, Moses his Parents, (though we have not express special 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 reads Gratus Deo: Tremel. Dilectus Deo: and the Genevah inclines to this; and then this expression is Argumentatively full to our purpose: Thus, God at Moses his Birth, did represent to his Parents; and they accordingly did apprehend in him somewhat extraordinary, for which he would deliver and preserve him; then God manifested he should be his Favourite and Agent. Beza translates it, Divinitus venustus, which also is home enough; and the rather, because it fully accords with Philo's reports concerning them, that they saw 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a greater beauty or Majesty of countenance, than 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, rays and streams of Wisdom and Prudence, of Authority and Majesty, of quickness and clearness of Spirit, of magnanimity and greatness of courage, that as from such evidences (we in our Vulgar account) conclude them hopeful 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, renown, and dignity: Yet if this relation of St. Steven may fall short of a convincing proof to this assertion, That Moses was to be the Deliverer of his Brethren, and that God had discovered so to his Parents, than Moses his own supposition Acts 7.25. will concludingly infer 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 believe 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 (unless we will suppose what we may not, that his supposition was groundless) suppose, that they would have understood it, unless this future contingent had been presaged to them? Or why should Moses reprove them, that they did not understand, unless it had been duty in them to understand; and not to understand culpable? and this it could not have been, unless it had been proposed to them; and every proposal of God is an object of Faith; and the belief of every such proposal, 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 always more safe for them, than their Husbands, and their acts more favoured and indulged then their Husbands, who are not willing to be seen therein) the only 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, etc. when fear put them upon this contrivance and artifice? and the noise of the Inquisition forced them to this very hazardous attempt?   
Yet their fear was not a fear of despair, but of care and caution; not of distrust, but of wisdom and prudence, which made them wisely to foresee, and warily to forecast 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 solicitously prosecute it, nothing could obstruct their endeavours for his preservation, the enterprise shall go on, and in their confidence prosperously. The contexture of the circumstances of that provision (so ordered, as if they wisely foresaw both the danger and event,) for his safety, seems to conclude the premises; The rate composition of the Ark wherein he was concealed, and exposed; The situation of the Ark upon the Brinks of the River Nilus, where Pharaohs Daughter used to , her Attendants not far 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 success. Thus, as the three Children. Dan. 3. feared not Nebuchadnezars Decres. (for they would not bow, notwithstanding the cruel and certain penalty for their recusancy;) so these feared not Pharaohs Order, let him threaten and punish as he would, they would be so natural and religious, as to discharge their duty towards their tender Infant: But above all this, they needed not to fear, neither morally could they fear Pharaohs wrath; for they did believe, their affectionate and holy care and endeavours would prevent and stay, arrest and stop the precepts and judgement of his Inferior 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 hid him, or leave him to all hazards. And thus it happened to Christ himself, immediately after his Birth; there were Plots, and Designs 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 devour it, Rev. 12.4. and she, with her Issue, must fly into the Wilderness 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 poison and corrupt him; The old Serpent persecutes the Seed of the Woman from the Cradle to the Grave, from its Birth to its Burial.  
2. But as God prepared a place in the Wilderness to feed and nourish the Woman, Revel. 12.6. forewarned Joseph of Herod's 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 God's leisure, in a Christian use of the means, God will reward, and prosper, and bless our Endeavours, and Patience of Hope, nor only according, but above and beyond our expectation: Moses his careful and tender Mother aimed no further than 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 only by connivance or permission, but by special 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 do exceeding abunndantly, above all that we can ask or think. And the Psalmists supposition is here in some sense affirmatively true, When his Father and Mother forsook him, than 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 timorous Damsel, who yet but looked at a distance; God took the care then upon himself, who is a present help, when all other second auxiliaries fail to all distressed persons; but above all others, to exposed Infants, Their Angels in Heaven, (when no Guardians on Earth,) do always (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 God's merciful dispensations, and gracious deal, is a great aid and assistance to our Faith, and a strong and powerful encouragement for our cheerful dependence on God's good providence. It was an experiment which satisfied Peter's 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 thankfulness in prosperity and good days, and incline us to confidence and resolution in adversity, in dangerous and difficult times: take a proof and instance of both; joseph's rejection of his Mistress, her solicitations was grounded on his Master's favour, and God's goodness in his former deliverance, and present preferment, Gen. 39.8.9. Behold my master, etc. as if he had said, Such an unworthy compliance and condescension as she moved, was both a sin against God, and an injustice against Pharaoh; the former an act of irreligion, the latter of ingratitute, both a great wickedness. When Benhadad was in straits, and knew not which way to turn himself; his Servants counselled him to join with them in a submission to Ahab King of Israel; and the motive to this their counsel, and his acceptance, and all their submission, was this; Behold now, we have heard that the Kings of the House of Israel are merciful Kings, etc. 1 Kings 20.31.32. Doubtless 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, etc. 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 hypocritical presumption, which hath the luck always to be baffled; but a grounded dependence, which maketh not ashamed (as all hypocrites shall be, when their vain confidences fail them) which always obtains either what it expects, or better, or more, and is therefore a rejoicing hope, because an obtaining, ver. 2. or which is more pertinent, Because the love of God is shed abroad, etc. ver. 5. former receipts of mercies, hath produced in our hearts an assurance that God loveth us; and if so, than 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, Taste and see that the Lord is good, etc. Psal. 34.8. and that solemn and sacred Protestation, I will remember the years, etc. 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 natural affection in Faith, as was before cleared, and so they were not only natural, but religious and faithful 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 do 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 Zeal; the Pharisees Prayers; the Hypocrites Alms; for they do them not in aim, 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 duly 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 profane actions, acts of Faith, and acts of Reason, of Grace and Nature: and therefore those acts which materially are natural and civil, rational and moral, if performed with a desire, a care, and conscience to please God, they are formally and truly 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 believe proportionably to the evidence of the Revelation: That which stayed Moses his Parents their Faith, and for which they were reputed faithful, was not a clear Philicall or Mathematical demonstration, for this carries its evidence so strongly along with, that it commands and forceth assent; neither was it an Enthusiasm, or immediate Revelation; but such motives and inducements as were before recited, which amounted only 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 smoking Flax, Mat. 12.20. if we have but Faith so much as a grain (for a little Faith, if sound, is true Faith) of mustard seed; let the motives be what they will, if this incline 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 Enthusiasm, 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 belief 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 Eternal Lord God, in whom to believe is Eternal life, give to us thy grace, which may suppress every motion of infidelity that there be not in us an evil heart of unbelief; and however we be not able to manage the shield of Faith, yet perfect thou thy strength in our weakness, making it mighty through thy power working in us, to pull down strong holds, cast down imaginations and every high thing that exalteth itself against the Knowledge of God. O holy Jesus, the Eternal Word of the Father, we believe thou hast the Words of Eternal Life, Lord help thou our unbelief, 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 Understandings to the Truth, our Wills to the Goodness, our Affections to the holiness of thy Precepts, and by Hope depending for satisfaction on thy precious promises. O Immortal and all-glorious Spirit, sanctify unto us all those means and methods which are the preparatives and Introductions of Faith, that they may be Instrumental 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 spiritual Wisdom, to the spirit of obsignation, the confidence of hope, and the assurance of thine eternal 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, etc. 
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 days, 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 believing no better way to employ 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 Chief and Principal Instrument of his glory in the Preservation of his Father's House, and the redemption of his Brethren according to the Flesh; For, By Faith, etc.  

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 Son of Pharaohs Daughter, who by her tender care and liberal bounty had obliged him? Was it not both gross ingratitude and great incivility thus to slight her, and her high respect? Can he not at once be called the Son 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 Nabuchadnezzar?  
A. Doubtless, had not Pharaoh and his Court been implacable, and merciless 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, than it was when Joseph, Esther, and Daniel had charge and command under Infidel Princes; for these had liberty and opportunities to exercise their Religion, to improve and manage their Royal Privileges and immunities to the behoof and advantage of their civil and sacred relations; whereas Moses must either in a base and unworthy compliance join with the Egyptians to vex them whom God had wounded; or in a dull sleepy security, and Epicurean softness, neglect the remembrance and afflictions of Joseph, and stifle, and choke that public Spirit which God had endowed, and ennobled him withal for eminent and illustrious achievements; for besides what is above mentioned, Moses had sufficient Authority and Commission to enterprise and undertake the Deliverance of his Hebrew Brethren from the Egyptian Bondage; a Command, Call, and Order from God, the Lord of Lords, the only Supreme, and so, as Pharaohs cruelty did lessen Moses his Obligation of gratitude, (for he being a Public 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 God's providence, who of Enemies, made them Friends and Benefactors; and so the highest Obligation was to the principal 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 void all Orders and Obedience to the Inferior; for though Religion doth not take away, or disannul the ties of Nature and Civility, but rather enforce and perfect them; yet, where their Ruler and Offices are counter-checked by an express command or prohibition from God, there it is Religion and Duty to wave them, and observe the express. The result than is this, That if it come to this pass and point, that our temporal preferments and possessions, our natural or civil endearments be either inconsistent with, or prejudicial to our holy profession, any lets or hindrances to us in the discharge and performance of the duties of Piety or Charity, the love of God and Man, than we are by all means to quit and dis-own them; we must come out of Babylon, though our Interests be there, if we cannot stay but we must partake of their sins; we must forsake Egypt, if she distress the People of God and our precious Faith; for we cannot serve God and Mammon, Christ and Belial.  
Q. But what? is there such a power and faculty in man to refuse, or choose what he will? And if so, then doth not this power necessarily infer a freedom in the will of man?  
A. Certainly man is a free Agent in all his exercises and operations and what he doth not freely, he doth not as a man, but as a horse and mule, which have no understanding; and we are forbidden to be such, Psal. 32.10. for it is natural for the will of man to move freely, rationally, and deliberately; and this freedom, or liberty of the will, is an essential of humanity; and the proper act of that freedom is Election, which is exposed both to coaction and compulsion: (Voluntas non cogitur; for that which is compelled, is against the will; and that which is against the will, is not willed: It is true, the will may be letted, changed, and the commanded actions thereof compelled, that is, those inferior faculties which are moved by the will; but the immanent actions of the will, that is to deliberate, will and choose cannot be so) and also to necessitation and determination to one; For if the will be determined by the Physical and special influence of outward causes; then morives were in vain, reason in vain, deliberation in vain, all persuasions and threats in vain: but therefore are these used, because man hath a power of Election, that he may deliberate and act indifferently, and either do, or not do; or do this, or the contrary. For what exercise have we of our wills, if we act not voluntary? And how act we voluntarily, if we be necessitated absolutely? And to what end and design are those terrors, and promises of the Lord, the danger we shall incur by our disobedience, and the reward we shall reap by our obedience, if they be not as rational motives, and have not with them a persuasive efficacy? It is true indeed, that the will often mistakes, and errs in her choice, putting bitter for sweer, evil for good, and one the contrary: But this proceeds not from any forfeiture of what was natural to the will, (and all, or certainly very few excepted, confess that Adam had true and entire liberty) but from the corrution of nature, or the natural faculty depraved, (which is a contracted contagion) whereby we are averse and indisposed to good, we are refractory and rebellious to the very Laws of Nature, as well as of Grace; of right Reason, as holy Religion; and we are prone and strongly inclined to observe and follow the desires and delights of the carnal sensitive appetite, and to satisfy the lusts of the flesh; for the understanding is full of ignorance and darkness, during this state of corruption, of pride and contradiction, against all sacred and saving truth; the will is full of enmity and opposition against that which is good, the conscience full of impurity and sophistry, the heart of folly and madness, of infidelity and hypocrisy; and therefore no wonder if every imagination, fancy, and conception of the heart be unto evil, and that continually: Yet even in these aptnesses, inclinations, and prejudices, the will moves freely, and acts by choice: For as Angels, and good Spirits, by a most free agency, do good, and nothing but good, because their understandings are taken up with the contemplation and satisfaction, and their affections with the desires and delight of good only: So Devils, and wicked men long and thirst, pursue and prosecute sin, by choosing the evil, and refusing the good, having the understanding darkened, being alienated from the life of God, through the ignorance that is in them, because of the blindness of their heart, Ephes. 4.18. and so allowing and approving of sin and wickedness; So that whether the object be chosen good or evil, the will acts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by deliberation, and with indifferency, though that the good is chosen, be from the causality of Faith, and influences of spiritual Grace; that evil from the corruption of Nature, either transmitted and passed over to us by carnal propagation, or contracted by vicious habits, customs, and education; and this properly concerns not the liberty of the Agent, but only expresseth the reasons, causes, and motives, for which he thus exerciseth and manageth his liberty: It was from Nature that Moses choosed, or made a choice; it was by Faith he made this choice, He choosed rather to suffer affliction, etc.  
Q. But what? doth Faith Catechise and direct men rather to suffer affliction? Can sufferings be the objects of our desires and long? Or, are afflictions in numero eligibilium, matters worthy of our election and complacency?  
A. Doubtless they are in some degree and measure, though not of themselves; yet secondarily in respect of their uses, as they relate either to the prevention of a greater threatened and demerited impendant evil; or as they conduce to some present, or future good. For, sometimes they are Fatherly corrections, to avoid the wrath and severity of disinheriting; When we are judged, we are chastened of the Lord, that we should not be condemned with the World, 1 Cor. 11.32. and that is an happy temporal judgement, which bars an Eternal; a  chastisement, which wards off future condemnation. Sometimes they are Instructions, It is good for me that I have been afflicted: that I might learn thy Statutes, Psal. 119.71. and to receive Instruction is highly appetible, and that with the most ingenuous and noble, as well as holy and religious spirits. Sometimes they are preparatives for Glory, having not only a purging, but also a purifying quality; 2 Cor. 4.17.18. For our light affliction which is but for a moment, worketh for us a far more exceeding and eternal weight of Glory, While we look not at the things which are seen, but at the things which are not seen: for the things which are seen, are temporal; but the things which are not seen, are eternal. Sometimes they are discoveries of the truth of the inward parts, of our sincerity. That the trial of our Faith, being much more precious then of Gold that perisheth, though it be tried with fire, might be found unto praise, and honour, and glory, at the appearing of Jesus Christ, 1 Pet. 1.7. that though they be sharp and biting, yet have they in them somewhat of the bonum jucundum; but indirectly, and by consequence, For we are to count it all joy when we fall into divers temptations, Knowing this, that the trying of your Faith worketh patience, James 1.2.3. much of the honestum, that the trial of your Faith might be precious, etc. 1 Pet. 1.7. The Apostles adjudged their sufferings honourable, Acts 5.41. and therefore, they rejoiced that they were counted worthy to suffer shame for his Name. Add to this, they consorm us to Christ our Head, the Prince of sufferings, who by his sufferings hath sanctified and ennobled all ours; but they are most of all of the utile, they are infinitely profitable to prevent the greatest evils, and to procure and secure the greatest good; and if they be in some degree all these, both joyous, and honourable, and profitable, then also they must be eligible; not simply and absolutely, for so they are not; because mala poenae, evils for sin, or the evils of punishment, contrary to Nature; but comparatively, and upon supposition; not as the matter of our first, but second, and sometimes better choice, when they are received as Medicines, taken as trials of the most eminent graces of humility, contentation, meekness, steadfastness, and Faith; and when managed to the use and exercise of these; or when applied as assurances of after felicities; and thus even Death itself may be desired, as a determination of humane imperfections and miseries, as an Introduction to a new and more excellent life; Thus Elias prayed, that God would take away his life, 1 Kings 19.4. not positively, or peremptorily (for he fled for its safety) but conditionally, rather than Baal should seem to prevail against God; rather than he see the whole design of Ahab and Jezabell acted with all sury and cruelty upon the Prophets of the Lord. And Saint Paul knew not what to choose in that straight, Life or Death; yet his desire was rather to departed, because thereby he should obtain to be with Christ, Phil. 1.23. and we long to be clothed, etc. 2 Cor. 5.4 and, we are willing rather to be absent in the body, and to be present with the Lord, ver. 8. And this was the case of Moses his choice, it was not through passion; but with deliberation, with a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rather; the act was neither purely voluntary, nor involuntary, but mixed; as Patients take bitter Pills and Potions, rather than they will languish and consume, suffer one part of the body to be Cauterised or amputated, and cut off, rather than the whole perish; as Mariners in a Storm at Sea, will rather lose their goods, then lives; and Moses did this the rather, because he esteemed his and their sufferings, the sufferings of Christ.  
Q. But how were they the sufferings, or reproach of Christ? Was Christ then exhibited in the flesh? Or could he suffer, who had no flesh to suffer in? Or could Pharaoh reproach him whom he knew not, whose Person was without his reach, and no way subject to his power?  
A. Doubtless their sufferings here, have the appellation of the reproach of Christ upon the same account, that Saint Paul's reproaches are styled, the afflictions of Christ, Col. 1.24. for, as Christ could not suffer personally before he assumed our Nature, and took our flesh; so neither was it possible for him to suffer after the Resurrection of his Flesh, and that his Body was Glorified: For, on the Cross, his sufferings had their determination, and period, with that Consummatum est, It is finished, john 19.30. And Saint Paul tells us, Christ being raised from the Dead, dyeth no more, death hath no more dominion over him, Rom. 6.9. and if not Death, than no penalties, or miseries, which are but either the Harbingers, and Forerunners, or Attendants and Followers of Death. So that this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is all one; Christ, before his Incarnation, and after his Glorification, suffers, and is reproached; not in his Personal capacity, as he was during his residence on Earth; but in his politic capacity; and in this consideration, he was from all Eternity, Jesus Christ the same yesterday, and to day, and for ever; and he suffers, and did always suffer, when any part of his Body suffereth. As therefore in Moses and his Hebrews, Christ mystical was reproached; so in Saint Paul, and the than Church of Christ, he was mystically afflicted: Christ ever did, and now doth suffer in his Members; he ever did, and still doth count their afflictions his own: God did so, (Isay 63.9.) and still doth so; witness that Voice from Heaven, Acts 9.4. Saul, Saul, why persecutest thou me, uttered by Christ: and ver. 5. I am Jesus, whom thou persecutest in his Members; For he that toucheth them, toucheth the Apple of his Eye, Zach. 2.8. for he is the Head of his Body, the Church; and the Head is sensible of the sufferings of the Body? nay, the Church is expressly called Christ, 1 Cor. 12.12. For as the Body is one, and hath many Members, and all the Members of that one Body, being many, are one Body, so also is Christ. He saith not, Ita & Christi; but, Ita & Christ us, unum Christum appellans caput & corpus, Aug. de pecc. mer. lib. 1. cap. 31. so is Christ, so is the whole, consisting of Head and Members; the denomination is taken, not from the subordinate Members of the Body; but from the supreme, the Head; so is Christ, that is, Christ mististicall. And that this is the genuine meaning of this place, may be concluded from that we find expressed, Gal. 3.16. Now to Abraham and his Seed were the Promises made; He saith not, And to Seeds, as of many, but as of one, And to thy Seed, which is Christ. And therefore, this most significantly, and comfortably doth denote and ascertain unto us, that close union and conjunction betwixt Christ the Head, and the Church, his Bady; and from thence results that sympathy and compassion of Christ, in the sufferings and injuries of his people and servants. Now, that the believing Hebrews (for otherwise this would not have been argumentative to them) had also this persuasion; there are besides the , two places in the Old Testament convincingly to demonstrate it. That place where David in spirit called [Christ] Lord; Psal. 110.1. The Lord said unto my Lord, etc. My Lord indeed fiducially, and obedientially; but not exclusively: for it is plain, he was Lord over the Collective Body, the whole Israel of God, a Ruling Lord over his People, whereof David was but one, though a Chief one. And as David thus gives us an account of his Faith, That he expected a Messiah, and believed that that Messiah was the Head of the People, the Lord of the aggregated of Israel; so he assures us, that that persuasion was a part of the Jewish Creed; for that whole Israel esteemed and adjudged, that all projects and defignes to prosecute and oppress the Peoof God, were conspiracies and associations against the Lord, and against his Anointed, Psal. 2.2. Moses therefore did choose both Religiously, and Prudently, because he esteemed his and his brethren's sufferings, the reproach of Christ; a choice not of Faction, but Faith, because of a state and condition wherein Christ his Lord was interested and concerned; yet Moses had not only this motive of Faith to persuade him to this choice; but he had another also, and that a powerful one; For he had respect also to the recompense of the Reward, that is, believed the Deliverance of his People was approaching, and they should receive the promised Inheritance, the Land of Canaan, a Type and Figure of Heaven.  
Q. But what? doth Faith Eye temporal Objects? or, are temporalties as well as spiritualties taken into the cognizance of Faith? or, is that true Faith which moves for either of these respects? could Moses fight the Lords Battles, and look for Pay, or Recompense? Is not this to be a mercenary Soldier, no Voluntiere? or rather, thus to act, Is it not to love ourselves, and the reward; not the Lord and his Service? Is it not to serve him for Hire, not for Duty?  
A. Indeed it is most true, That the Glory of God should be both the prime mover, and ultimate end of all actions which are truly Religious, because all Religion is to be terminated in God; yet our immortal souls, whose chief felicity and compliment, is the Union and fruition of God, may deservedly challenge our secondary and subordinate thoughts and respects, both because that in these respects, we aim at God, who is our perfection, and reward; and also because our respects are regular, when we take in the intermediate end, with order and respect to the last and chiefest; For in this case, we overlook ourselves, by Eyeing an higher and more glorious Object: And for this we have warranty, both from those Precepts which enstruct us to seek the Kingdom of God; to lay up a sure Foundation of good works, For the hope of the Eternal Reward; to strive with all care to secure our Election, Luke 16.9. 1 Cor. 9.24. Tit. 2.12.13. Colos. 3.23. and also from those great precedents who have practised before us; Moses here in this place; Saint Paul, Phil. 3.11.12. If by any means I might attain unto the Resurrection of the dead. Not as though I had already attained, either was already perfect: but I follow after, if that I may apprehend that for which also I am apprehended of Christ jesus. Our Saviour Christ, that grand Exemplar, Heb. 12.2. Looking unto jesus the author and finisher of our Faith, who for the joy that was set before him, endured the cross, despising the shame, and is set down at the right hand of the throne of God. And also from good Reason; for, Qui vult finem, nult media, and è contra; now God commands the means, faith, and the end of that is salvation, 1 Pet. 1.9. Receiving the end of your Faith, even the salvation of your souls. He commands holiness of life, and the end of that, is Eternal life, Rom. 6.22. an happy end is a great provocation and encouragement to action; and for this end, God proposeth to us that most blessed and comfortable end; The result is this, That to act merely propter mercedem, for an hire, is slavish and self-ish; but to do ex intuitu mercedis, to look upon the Reward, as an incitement and comfort, is a most useful help, and so morally necessary to piety and devotion, 1 Cor. 15.58. Therefore my beloved brethren, be ye steadfast, unmoveable, always abounding in the work of the Lord, forasmuch as you know that your labour is not in vain in the Lord. Col. 3.24. Knowing that of the Lord ye shall receive the reward of the inheritance: for ye serve the Lord Christ. 2 Tim. 4.8. Henceforth there is laid up for me a crown of righteousness, which the Lord the righteous judge shall give me at that day; and not to me only, but unto them also that love his appearing.   

The Second Part.  

1. By Faith, For Flesh and Blood would have persuaded Moses to a contrary choice, to continuance and residence in Pharaohs Court: and if he had consulted with worldly men concerning his Design, if they disliked his Person, he would be censured and derided, as weak and unpolitick; if they had a kindness for him, they would rebuke him, as Peter did our Saviour, upon a somewhat like account, Be it far from thee Lord; This shall not be unto thee, Mat. 16.22. But Faith adviseth not with Flesh and Blood, neither resolves with the men of this world. No, it adviseth with the Word of God, and resolves with the Church of God; and therefore that which the World so much admires and fancies, the gallantry and splendour of a Prince's Court, the Title and Dignity of his Son and Favourite, the Treasures of his Exchequer, he did with great resignation and freedom relinquish and forsake: And which is yet more, that the World most dislikes and abhors, poverty, persecution, ignominy, slavery, he did with much cheerfulness embrace; for than he left the powerful prevailing party, and sided with an afflicted, and despised people, vexed and oppressed with arbitrary impositions, and inhuman servitudes. See what Faith can do; it can overcome the World, it can count all things but loss, to be found in Christ: It is Faith, and nothing but Faith, that sets a just estimate and value of things; not because currant, but because worthy, that distinguished betwixt truth and appearances, substantial, and fantastic happinesses; and so makes a Christiam esteem and adjudge the persecutions of an holy Church, an higher preferment, than the promotions of a tyrannical Court; that more than Heathenish Law of self-preservation, is superseded by Christ, Mat. 10.33. (Whosoever shall deny me before men, him will I also deny before my Father which is in Heaven. And ver. 37.38.39. He that loveth Father or Mother more than me, is not worthy of me, and he that loveth Son or Daughter more than me, is not worthy of me. And he that taketh not his cross, and followeth after me, is not worthy of me. He that findeth his life, shall lose it; and he that loseth his life for my sake, shall find it;) and so abolished by that Law of Faith which he prescribed.  
2. By Faith, because done in obedience to that Law and Rule of Faith, which the Captain, and High Priest of our profession had enacted and ordered. The main difference betwixt that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Thes. 1.3. the Work of Faith, which is the fincere observation of Christ precepts and that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Rom. 2.15. the work of the Law written in our hearts, which is the dictates of a natural conscience and the common notions of humanity, betwixt an act of Grace, and that of Nature; that the one is done only rationally, the other obedientially; the one is a faculty, the other a duty that we perform as man, a rational creature made by God, and so his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; the other as a Christian, a devout sworn servant of Jesus Christ, who hath brought into captivity every thought, even the most rational, most excellent thought or suggestion of Nature, to the obedience of Christ, 2 Cor. 10.5. as the elect of God, holy and beleved; and so his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, created in Christ Jesus unto good Works, Ephes. 2.10. that is done in respect and regard to ourselves; 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 truly done, and truly 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 moral and spiritual; 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 heroical, noble actions, and its generosity; some with respect to humane society, neighbourhood, and conformity to the Laws of that place where they live, and these are civil, moral actions, and its civility or policy; some are with sincere affections to God, and obedience to his will and word, and those are Divine Spiritual actions, and its Faith and Religion which enjoins and requires these, Aug. lib. 19 the civet. 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 enterprise was both just and honourable, and so morally good; reason conducted by religion, ascertained 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, etc. in his Infancy, and tender age, it might have been interpreted folly, and childishness; or (if after in his minority, and less discerning age) weakness, and inexperience; or, (if upon the persuasions 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 ways, 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, etc. 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 vigour, 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 balance 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 conjectural upon peradventures, or surmises, but prudential; not upon any humane consideration, of case, pleasure, profit, or honour, etc. but upon conviction of conscience; not of a scrupulous conscience guided by light and undiscussed Arguments not thoroughly weighed, or not right set with an even hand; neither by an erroneous mistake of good for had; nor an opinionative compliance with the examples and conceits of others: but of conscience rightly informed, walking exactly according to its 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, sequestered, 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 expenses, and his revenues: Good Works ought also to be well done, with sober advice, and religious prudence, lest they lose their value, and degenerate into indiscretions, rashness, 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 decays; 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 fervour, their passions are violent and headstrong.  
2. As this clause was added, to show it was a dis-passionate act, not moved thereto by any youthful 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 pang of Youth; so it could not be an effect of his Education, for this should have biased him the other way, as being all his minority trained up in Pharaohs Court, and tutored in the Egyptian Learning. Strange it was, his Piety should thus cross his Education, that in the confluence of worldly satisfaction, (if they deserve that expression) he should contemplate the excellencies and perfections of the Eternal Reward: For, Quod semel est imbuta, etc. 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 follies 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, etc. and this was Moses his case.  
3. Had Moses done this in his old Age, it might have been conceived dulness, or policy, or dotage, and therefore also might these words be used. For we read of several Princes indeed, who have deposited their Robes of Majesty, surrendered their Crowns, and become reclase Hermits; yet this course of life they begun not, till they had well-nigh finished their course, when the negotiations and transactions of State was a burden, when the multiplicity of businesses had tired them, or the variety of pleasures surfeited, or spent them. But Moses was now in his prime, most able both to undertake and undergo weighty employments, as after he did, and to receive what content any worldly delight could afford, at his best, both to endure hardness, and enjoy softness.  
4. From this Observation, let us learn this Instruction, to be wise in time, to employ our choicest opportunities, our best strength and vigour of body and spirit for the purchase and possession of the Eternal 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 clearness in our spirits, Mal. 1.8. If ye offer the blind for sacrifice, is it not evil? and if ye offer the lame and sick, is it not evil? offer it now unto thy Governor; will he be pleased with thee, or accept thy person, saith the Lord of Hosts? and then also to increase in knowledge and spiritual 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 real, solid, substantial happinesses; gaudy fantastic appearances (like Caligula's Banquet, to please the Eye, not to satisfy Nature) in stead of the Heavenly Reward; that so we may fix our desires there, where true joys are to be found, being skilful in the word of righteousness, 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 evil. Heb. 5.13.14. For every one that useth milk, is unskilful in the Word of Righteousness: 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 evil. For this commended, and approved his Faith, that he did this when he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, great in years and discretion, great in knowledge, and learning, great in temper and moderation, great in fame and favour at Court, and therefore it was an act of great Faith, to refuse to be called the Son of Phar●ohs Daughter.  
5. He refused, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or denied; and, he refused, not in compliment, and civility, to gain the reputation of being modest, humble, and moderate, an Art, which selfseeking ambitious spirits have learned and exercised, seeming to decline that, which they most passionately fancy, and labour for; and by underhand, 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 Zeal: for then, this act had been either design or pretence; an handsome piece either of hypocrisy, or civility. But he refused, as upon serious and sober consideration; so in truth and singleness of Heart: a direct proper work of self-denial, 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 effectual 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 than 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 evil Conscience; but upon the new reformed account of love to God, and our Neighbour. Indeed men may usurp and assume the Title and Appellative of Saints to themselves, and yet be so far from observing the selfdenying 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 ways to find one; and upon any discovery, chase and follow the ways of unrighteousness with all passion and eagerness, by all indirect and unlawful ways; 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, etc. whereas indeed there is no surer Title to Heaven, than contempt of the World; no better assurance that we are in the Faith, than our overcoming 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 ourselves, the advancement of our interests, the satisfaction of our passions, and take up our cross, unite ourselves to the body of Believers, and persevere in their Communion in despite of all temptations, and follow Christ as a Lawgiver, 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 madness to be in love with a Leprosy, or Itch, for the pleasure of scratching; to lose everlasting pleasures, and the fullness of joy, for a transitory delight; nay, a mere outside formal 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 than God had a People. God had always a Church, and that a Christian Church too: a Church of Christ; and the sufferings of the people of God, the rebukes of Christ; though then the people of God had not the Title, yet they had the Religion of Christ: and albeit in outward expression and denomination, they were not called Christians, till long after at Antioch, Acts 11.26. yet such they were really, and in truth. For Believers, before Christ's coming and since, are admitted into the same Covenant of Grace, because consigned by the same Sacraments, (not indeed in the same Signs but in the Spiritual thing signified, 1 Cor. 10.3.4.5. And did all eat the same spiritual meat: And did all drink the same spirituaell drink (for they drank of that spiritual Rock that followed them: and that Rock was Christ.) But with many of them God was not well pleased: for they were overthrown in the Wilderness,) which did Scale the same promises (though not so immediately as ours; but under a covert of temporal things, even ever since that Grant, the Seed of the Woman, etc. Gen 3.15. and is the express affirmation of the Apostle, Gal. 3.17. And this I say, that the Covenant that was confirmed before of God in Christ, the Law which was four hundred and thirty years after, cannot disannul, that it should make the promise of none effect,) which relateth to the same object Jesus Christ, Heb. 13.8: Acts 3.25. & 4.12. for the same excellent purposes of mercy, remission of sins, reconciliation with God, and life eternal: So the Covenant was the same for substance, though not for circumstance and fashion; and so their Faith and Religion the same: For Christ was the Lamb, slain from the foundation of the World, Rev. 13.8. So Aug. Epist. 157. ad oped. Eadem fides, & nostra, & illorum, quoniam hoc illi crediderant futurum, quod nos credimus factum: And therefore here we may say with Saint Paul, Rom. 11.33. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, O the depth of the riches both of the Wisdom and Knowledge of God how unsearchable are his judgements, and his ways past finding out! And with David, Psal. 40.5. Many, O Lord my God, are thy wouderfull works which thou hast done, and thy thoughts which are to us-ward: they cannot be reckoned up in order unto thee: if I would declare and speak of them, they are more than can be numbered. But to this I have said somewhat before in the first Part, and 8. Page, and 1. Observe.  
8. To suffer with the people of God. The people of God are eo nomine, so far from being exempted from the common calamities of mankind, that they are the greatest sufferers of, and sharers in them: And if judgement begin at the House of God; where shall the ungodly appear? God's People are a persecuted People. But of this largely also before; and more is to be said after.  
9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Esteeming; That which put Moses on this choice, was a well-grounded conviction of Conscience [that it was a duty] and a right informed judgement; for resolution and action without warranty and sufficient grounds of conviction, is but perverseness and obstinacy, sin and impiety; the mistaking of evil for good, will necessarily infer evil doing: Hence, sins are called, the Works of darkness, Eph. 5.11. and Heathens, darkness, ver. 8. Walking in the vaenity of their minds. Having the understanding darkened being alienated from the life of God through the ignorance that is in them, because of the blindness of their heart, Eph. 4.17.18. And the Apostle notes this, when he tells us of the unbelieving impenitent Jews, They err in their hearts, and so they have not known my ways, Heb. 3.10. and therefore he admonisheth them, ver. 12. Take heed, brethren, lest there be in any of you an evil heart of unbelief, in departing from the living God. And hence Minutius Faelix concludes, Non minoris est seeleris Deum ignorare, quam laedere; Ignorance of God, is as bad as Sacrilege: Hos. 5.4. They will not frame their do, to turn unto their God: for the spirit of whordoms is in the midst of them, and they have not known the Lord. On the contrary, the right discerning and separating evil from good, conduceth much to the eschewing of evil, and doing good; to deny the world, and self, and choose Christ and Heaven; And therefore the Apostles supplication for the Philippians, Phil. 1.9.10.11. is, that they may abound in all judgement; To what end? that they may approve, or try things that are excellent, and differ; be able Christians to distinguish betwixt evil and good. And to what are such abilities required? that ye may be sincere, and without offence till the day of Christ. Being filled with the fruits of righteousness, which are by Jesus Christ unto the glory and praise of God. And his Petition for the Colossians, is to the same purpose, Col. 1.9.10. For this cause we also since the day we heard it, do not cease to pray for you, and to desire that ye might be filled with the Knowledge of his will, in all wisdom and spiritual understanding: That ye might walk worthy of the Lord, unto all pleasing, being fruitful in every good work, and increasing in the Knowledge of God. As the bodily Eyes guides our feet; so the understanding is the leader of the will and affections. Hence those Prayers of David, Psal. 119.18.34.73. & 125. Open then mine Eyes, that I may behold wondrous things out of thy law. Give me understanding, and I shall keep thy lay; yea, I shall observe it with my whole heart. Thy hands have made me, and fashioned me: give me understanding that I may learn thy Commandments. I am thy Servant, give me understanding that I may know thy testimonies. And hence that Exhortation of the Apostle, 1 Cor. 14.20. In understanding be ye men, otherwise ye will prove Children, tossed too and fro, still Children, and never come to be perfect men, Eph. 4.13.14.  
10. He had respect, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, He first looked on the Duty, now the Reward; that, to set him forward; this, to encourage, and back him; that, as principal; this, as second to his choice; that to lead and command; this to fortify and strengthen; that, as finis agentis, his design; this, as finis rei, his happiness, and felicity. See here, and admire; admire, and acknowledge the great love of God to man, who not only gave us understanding to know our Duty; but furnisheth with aids and helps to further and assist us in our Duty: he not only teacheth us what to do; but supplies strength for to do, and affords means to preserve that strength: he deals with us in those ways which are most proper for us, by threaten and persuasions, punishments and rewards. Deut. 11.26. Behold, I set before you this day, a blessing and a curse. The Lord knoweth our frame, Psal. 103.14. and so frameth all his dispensation, accordingly; he considers we are but men, weak and impotent creatures, and therefore he gives Grace: Yet withal he considers that we are men, rational creatures; and therefore proposeth rational methods to engage us to accept his Grace; rational 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 patiented continuance in well doing, seek for glory, and honour, and immortality, eternal life: But unto them that are contentious, and do not obey the truth, but obey unrighteousness, 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 unless 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 upbraided and threatened their either dulness, or hardness 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 add one more from Haymo; Quando quisque, etc. 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 righteousness 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 evil against you falsely for my sake. Rejoice, 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 eternal 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 Eternal. Promises, though always necessary; yet most useful in extremities.      

The Third Part.  
O Lord God of infinite excellencies and mercies, who sent thine only Son holy Jesus to redeem us from an intolerable 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 sinful 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 darkness 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  treasury; the Kingdom of Heaven, the best Inheritance; the glory and joys of Heaven, the only 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 spiritual 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 bear in our bodies the marks of the Lord Jesus. Sanctify them to us by thy grace, attend them with thy spirit, and reward them with thy glory: Satisfy our Souls, that we may taste and see how gracious the Lord is, even in those his dispensations; and fill them with the apprehensions of the excellencies and preciousness 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, etc. Break, O Lord, we pray thee, the powers, infatuate the policies of the persecutors of thy Church: Bring her out of Egypt, and lead thy People by the Hands of Moses and Aaron. Sanctify 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, threaten, force, and fury of Pharaoh, and his Host, the Giants and Sons of Anak; and by Faith in Christ, he is in all these, more than Conqueror; For the Discourses and Reasoning: of Faith, first taught him to sleight Pharaches Court; then his Power: First to conquer himself, (and Fortior est qui se, quam qui fortissima vincit;) and then his, and the people of God's 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, etc.  

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 jun. Paral. lib. 3. because the Apostle in this Historical computation, strictly observeth the circumstance and order of time through all the foregoing 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, unless we invert the Order; And also, because in the 29. ver. the People's departure out of Egypt is set by itself, as a several 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 Historical Natration, Exod. 2.14. where it is said, He feared, and fled. Others, as the most judicious Calvin, understand it of both times; tam de priore quam secundo; For though it be said, that at the first he feared; yet this fear was a fear of prudence; he had not strength to oppose Pharaoh, and so he could not, he had not as yet sufficient authority, and so he might not; not of difference, or the event, that God would not preserve him from Pharaoh, if he used the most safe course for his preservation, and reserved himself for a better opportunity. But 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 oppress 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 express, Exod. 10.28.29. (And Pharaoh said unto him, Get thee from me, take heed to thyself: 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 refer male; and for that fear, that this would invert the Order and Method; this is removed, by observing that here is only touched, what after is more amply and fully instanced: This of Moses in his personal capacity, what related unto himself; That following, of his politic 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 chief, 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 interval, or some part of that time, the Passe-over was Instituted and observed; there it's mentioned only 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 overawed him from this enterprise; For,  

1. Moses knew the rage of Pharaoh (and withal, 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; only Aaron for an Assistant and Counsellor, and a Rod for his Arms 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 distasteful, as being highly prejudicial 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 Country's drudgery and bondage, and by their craft and toil in Brick-making, were not only the ease, and good of his Subjects, but did much advance his Revenue; so that Moses was not only to contend with Pharaoh, and his two great commanding lusts, his Pride and Covetousness; but even also with the baseness, clamour, and out-cries of his People.   
But Moses his Faith, had taught him to answer all these pretences, and but carnal 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, God's 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 only 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 Lion, 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 Soldiers; and at last told his Highness in plain terms, he would see his Face no more, treat no more, nor parley 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 Precedent of Mortification, severity, and strictness 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 faithful soldier of Jesus Christ, who as he cannot be bribed or corrupted from his Profession and Allegiance; so he cannot be affrighted, 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 hardness, storms, or trials, 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 labour and travel, of sharpness and want, of a Prison, or a Tyrant's wrath, makes them basely faint and draw back, desert, or give over their Profession; either the hardness 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 unrighteousness (as if their souls were saleable as well as their goods) will easily make shipwreck of Faith and a good Conscience, even to deny the Lord that bought them. It is our Duty to be most watchful, where we are most weak, and therefore most subject to be overcome; to find out our own tempers, which way our hearts are set and affected, whether more apt to be seduced or affrighted; and to be careful, that neither false hopes, nor foolish fears, make us either so base, or so mean, that we unworthily either decline, or desert our Christian calling.  
2. Moses before, feared and fled from Pharaoh; now he fears him not. Peter once denied Christ; after he boldly confesses him. Our Faith is not always at the same intention, or height; not always a like active and operative: neither doth God at all times afford the same supplies and assistances of Grace. Great reason therefore to Watch and Pray, etc. even to solicit the God of our strength, that when the Enemy pursueth, our Faith fail not, we may be strong in the Lord, and the might of his power. Having put on the whole Armour of God, that ye may be able to stand against the wiles of the Devil, Eph. 6.10. till the 20.  
3. Moses at the first feared, because God had not as yet Authorized him to this Enterprise: Whatsoever is not of Faith, is fin. If we cannot show God's Commission for what we attempt, we rebel against God; we must have his Authority, either in express words, or certain consequence; a clear Revelation, or strong Reason from it. Neither will a pretence of a good intention serve the turn; this is but a deeper fallacy, For we must try all things, and hold fast to what is good, 1 Thes. 5.21.  
4. Moses first feared; the time which God had assigned for Israel's Deliverance, was not yet come: When that set time came, he feared not. When God will have his own work finished, he supplies a commensurate power and strength to manage and effect it. God hath his time, and we must wait, Psal. 62.1. And sometimes he appears not till all seems to be at a loss; he commonly with holds, till the Bondage of Bricks be doubled: we must not limit him, to the time and means of Deliverance, that so the whole Glory thereof may redound to him. Look not then in straits and servitude at the present state and condition of affairs, the seeming indispositions and improbabilities of success; stay God's leisure, if he be pleased to change the Scene, all obstacles shall then be removed, all means shall be successful, the counsel of the Lord shall stand; seeming prejudices shall be furtherances, when the time is come; Pharaohs rage and fury shall advance and hasten the expedition: If we impose on God, or will prevent him, by taking our own time, and following our own ways, than all designs shall be basted, and blasted; If Moses upon his own Head take upon him the Deliverance of Israel, then, retro sublapsa referri; all will go wrong: But if he fly, and wait till he receive Orders from Heaven, than every design shall take, and every encounter be a Victory.  
5. Moses fled, when he feared. To rush headlong into dangers, and to provoke Tyrants, when neither strength to resist to make the enterprise prudent; nor Authority to warrant, to make it Religious, is a temptation. It was both Wisdom, and Piety in David, to decline saul's fury, 1 Sam. 21.1. & 22.1. & 27.1. and to save himself from Absalom's Conspiracy; as in Moses here, to preserve himself at present, and reserve himself for a better opportunity. Thus Elijah provided for his life, 1 Kings 19.3. So Vrijah. the Prophet, ler. 26.21. And when Jehoiakim the King, with all the mighty men, and all the Princes heard his words, the King sought to put him to death: but when Urijah heard it, he was afraid, and fled, and went into Egypt. So our Saviour himself, Mat. 2.14. When he arose, he took the young child and his mother by night, and departed into Egypt. John 8.59. Then took they up stones to cast at him: but Jesus hide himself, and went out of the Temple, going through the midst of them, and so passed by. And so he licenced his Disciples, Mat. 10.23. But when they persecute you in this City, flee ye into another. So Paul, Acts 9.23. And after that many days were fulfilled, the Jews took counsel to kill him. Ver. 25. Then the Disciples took him by night, and let him down by the Wall in a Basket.  
6. This is the best remedy in a straitened condition, To have God before our Eyes, to look upon the invisible, when we come to such a pinch as Elisha's servant, 2 Kings 6.15. that we know not which way to turn, and we cry for sear, Alas, how shall we do? then are we to Pray to the Lord, look up unto him by Prayer, and so our Eyes shall be opened, to see the mountain full of Horses and Chariots, to find God a present help: And we shall receive this comfortable return, as Elisha's servant did, ver. 16. Fear not: for he that is with us, are more than they that be with them. This was David's course, and his confidence, Psal. 16.8.9. I have set the Lord always before me: because he is at my right hand, I shall not be moved. Therefore my heart is glad, and my glory rejoiceth: my flesh also shall rest in hope.  
7. Moses his Faith was grounded on two sure Principles, Gods all sufficiency, and truth; he was assured not only that God could, but he would show strength with his Arm, to scatter the proud in the imaginations of his heart: and to put down the mighty from his seat. And this also he would effect, either by weak and contemptible means, an Army of insectiles, of Beasts of the Field; or by a more glorious power, his Angels. God commends this consideration to his People, Isay 51. from the 9 ver. to the 17. And this also he commanded, Isay 41. from the 10. to the 21.  
8. God by his Son Jesus Christ, hath brought us out of Egypt, delivered us from the Powers of darkness, tyranny of Satan, the commanding and condemning strength of sin, that we should serve him in holiness and righteousness before him all the days of our life, Luke 1.74.75.  
9 It's the Devil's Method to assault us every way. Pharaohs Court a temptation on one hand; his Power on the other. If Satan cannot gain us by fair promises, and plausible pretences; he will use threats, and menaces, to force us to his obedience. If he cannot oblige, he will attempt to compel, (provided we ought to be both for his love and hatred) that his dainties allure us not, and his hostility storm us not from our integrity and innocency.  
10. True Valour is founded on Piety; we are therefore resolute, because Religious. The commonly reputed currant Valour, is temerity, or animosity, and sometimes folly and madness: And the mistaken, miscalled Honour, is most times baseness; all times sin. Manlike attempts are always rational, and Christian courage is estimated by a good cause. He that undertakes a good cause, and follows it with a good Conscience, must be a man of courage. Heat, daring, and adventuring on a bad cause, is wildness and passion, in a moral sense, and so, not so much as Heathenish fortitude; and in a Christian construction, is Murder and Stealth, and so, far from any pretence to holy resolution. Wife Saint Aug. long since resolved all the famous cried up, and too much imitated Roman Conquest, to be, magna latrocivia, glorious robberies, because there was no solid Plea of Justice for them, which both Reason and Religion exacts. Moses his resolution and enterprise, was grounded on both those Principles: It was rational, for he knew whom he served: And Religious, for he had God's Warrant, a competent Authority; and his people's Deliverance, a just cause: Therefore he feared not Pharah, because he feared God; therefore he went before the People, because God led and guided him; therefore he spoiled the Egyptians, because God (the Chief Proprietor) bade stated the spoils on the Israelites. Here was all the requisites to an holy War; Lawful Authority, a just cause, Righteous Prosecution of it, and these are sufficient to make the enterprise reasonable and religious, and the undertaker stout and Valiant; according to that Exhortation, 1 Chron. 19.13. Be of good courage, and let us behave ourselves Valiantly for our People, and for the Cities of our God: and let the Lord do that which is good in his sight. And the Apostles Admonition, Quit you like men, be strong, 1 Cor. 16.13.  
11. Invisible; God is invisible, therefore no visible, corporeal representation, or similitude of him, is to be fancied or framed. See him we may, as Moses here did, by Faith, trusting his Power, Wisdom, and Goodness, but not by sight; for he hath no dimensions, who is infinite; no composition, who is most simple: And so, we are not to conceive God to be expressed by any Figure, because, as a Learned Romanist condemning the Opinion of some of that Party, and the Practice of that Church, praeter hoc, besides this, that the most spiritual simple being, cannot be shadowed by any Image, proxima occasio est, there is danger, simple people may be thereby enduced to take God for a fleshly Father, and by his grey hairs, suppose him mutable; Peres. Ajala edit. Paris. An. 1562. lib. 4. cap. 8. So also Durand. Dist. 9 lib. 3. quest. 2. and this is very consonant to holy Writ, which therefore forbids any Image of God, lest we should conceive him visible and corporeal, Isay 40.18. To whom then will ye liken God? or what likeness will ye compare unto him? Acts 17.29. Forasmuch then, as we are the offspring of God, we ought not to think that the Godhead is like unto gold, or silver, or stone graven by Art, and man's device. But most clearly, Deut. 4.15.16. Take ye therefore good heed unto yourselves, (for ye saw no manner of similitude on the day that the Lord spoke unto you in Horeb, out of the midst of the fire.) Lest ye corrupt yourselves, and make you a graven Image, the similitude of any figure, the likeness of male or female. Where there is first a Prohibition, ver. 16. and the Reason, ver. 15. and this Prohibition is backed with a Caveat, ver. 23. Take heed unto yourselves, lest ye forget the Covenant of the Lord your God, which he made with you, and make you a graven Image, or the likeness of any thing which the Lord thy God hath forbidden thee. And this strengthened with two Arguments; the one relating to the thing for which this Caveat is entered, God hath forbidden. The other to quicken and sharpen our care therein, For thy God is a consuming fire, even a jealous God, ver. 24. the former is grounded on Exod. 20. v. 4. Thou shalt not make unto thee any graven Image, or any likeness of any thing that is in Heaven above, or that is in the Earth beneath, or that is in the Water under the Earth. The latter on Exod. 20. ver. 5. Thou shalt not bow down thyself to them, nor serve them: For I the Lord thy God am a jealous God, visiting the iniquity of the Fathers upon the Children, unto the third and fourth Generation of them that hate me. Which Abulensis observes on this place; as Rain. lib. 2. cap. 2. Sect. 33. de Rom. Eccl. Idol.  
12. Though God be invisible, yet he seethe all things; this is truly to see the invisible, when we believe he cannot be corporally seen: As, Tum dignè aestimamus Deum quum inaestimabilem dicimus, Min. Faelix. All that we can comprehend of God here, is to believe him incomprehensible: All that we can see of him, is, that he is invisible; yet all things past, present, and future, are visible to him; the persuasion hereof, is a sure Foundation of Religion, and the fear of God. For who dare sin, though in secret, who hath a Conscience within, (and, Quid prodest non habere conscium, habenti conscientiam?) and the invisible Judge above and without him, who observes all our paths, the most close and recluse, knoweth all our projects and contrivances, and understandeth all our thoughts.    

The Third Part.  
O God, who are the great God only to be feared, and worthy to be praised, a bountiful rewarder of those who diligently seek, and religiously observe thy will. Thy will is our sanctification; Sanctify us, that thy will may be done. 'Cause thou us to forsake Egypt, all false and wicked ways, to walk uprightly in the midst of a crooked and perverse Generation; that whereas the World lyoth in wickedness, our course may be contrary, to keep ourselves unspetted from the World, that we fear not its fears, nor be afraid of any confederacy of Devils or men, who pursue our souls with deadly hatred. Be merciful to us (O Lord) be merciful, and let our refuge be under the shadow of thy Wings, (for thou wilt carry us as upon eagle's wings) until all tyrauny be overpast, that thou be our fear, and our dread, to fear thee, and thy goodness, and to fear nothing but thee, because thou art with them who fear thee only; because thou art, and there is none else, there is no God besides thee: Devils are slaves, and the breath of man is in his nostrils, and wherein are they to be compared? wherefore should they be feared? but thou art the blessed and only Potentate, the King of Kings, and Lord of Lords, who only hath immortality, dwelling in the light which no man can approach unto, whom no man hath seen, nor can see (for he is invisible) to whom be Honour and Power Everlasting. Amen.    

MOSES his Festival.  Heb. 11.28. Through Faith he kept the Passover, and the sprinkling of blood, lest he that destroyed the firstborn should touch them. 
THere are certain praecognita, Principles in the Christian Profession, which are not to be disputed on by the Professors, but believed. The first of which are acknowledged by the more generous contemplative Heathen; as,  

1. That there is a God, ens entium, an Eternal being, of and from himself; the being of all things.  
2. That this God is to be Worshipped as the Sovereign, Infinite, Wise, Good, All-sufficient Creator.  
3. That because he is Infinitely Wise and Good, therefore he is not to be Worshipped Formally, but Devoutly and Piously; Animadverto ipsos Deos (Plin. in Pan. ad Traj. Imp.) non tam occuratis adorantium praecibus quam innocentia, & sanctitate laetari: And he tells in the very beginning of that Oration, That it was an Institution, and thereupon, a Custom among them,  rerum agendarum initium à precationibus caperunt, quod nihil rite, etc. And thus far sober Reason and Nature may conduct us. But then, holy Religion and Faith superadds.  
4. That the devout holy Worship of God, is to Worship him according to his will, and Word, which is the Revelation of his will; and that Part which concerns his Worship, we usually term, his Ordinances and Institutions.  
5. That those Ordinances and Institutions (the Observation whereof, is the Worshipping of God according to his will) being no dictates of Reason, nor determinations of Nature; but Decrees of God's Wisdom; we must not canvas nor dispute them, but reverently and humbly perform them, Rom. 9.20.  
6. That the Dutiful, Reverend, Devout, and hamble observance of those Institutions, God in his wisdom hath prescribed, is a most proper act of Faith: And it is observed of Moses here, By Faith, or through Faith he kept the Passe-over, and the sprinkling of blood, etc.   

The first Part.  
Q. How did Moses evidence his Faith in this Ordinance, and the observation of this rite?  
A. The Answer is obvious, and is branched into three resolves, any of which will clear the Devotion, and Faith of this service.  

1. Moses did what he had special warranty, and strong Authority for; he did what for the matter, and how for the manner, as he was commanded: in which respect, Moses is said, to he faithful in all his Master's house, Heb. 3.2. as a trusty diligent servant, what he had order for, concerning either the Commonwealth, or Church of the Hebrews; their rites and offices of Religion, or the duties of policy, their sacred or civil affairs, he proclaimed, enacted, celebrated, observed, and executed.  
2. Moses having sufficient security, and good assurance from God, that the Sprinkling of the Blood upon the Deoreposts, would be a signal difference to the destroying Angel, that he could not mistake in his design, staggered not through unbelief; that is, disputed not the improbabilities of the attempt, canvassed not the impotency of the means, nor scrupled the success; but kept to his first hold and principles, Gods promise and veracity.  
3. Moses in this ritual contemplated Christ, the true Passe-over; and this service was a Typical representation of the Blood of Sprinkling, the Lamb of God, Jesus Christ, who is our Passe-over, 1 Cor. 5.7. This anser I rather approve, for these Reasons.   

1. Because this suits most with the Apostles design, which was, To comfort the Hebrews in their sufferings for Christ. And thus he seemeth to Argue, à minore ad majus, from the less to the greater. If your former Fathers (according to the Flesh, of whom you are come) by the kill of a Lamb, and effusion of its Blood, rested, ascertained of God's favour, and their Deliverance from the Egyptian Captivity: then much more ought you, their Successors, who have Christ the true Lamb of God Sacrificed for you, and his Blood shed, to be strong in faith, and firmly resolved of God's greater savour, (who hath supplied you with greater assurance,) and of your Deliverance from your present pressures, and future Enemies; and from your last, and worst Enemy, Death, and him who had the power of Death, the Devil; and so, this corresponds perfectly with the more formal and direct argumentation, Heb. 9.13.14. For if the Blood of Bulls and Geats, and the ashes of an Heifer sprinkling the unclean, sanctifieth to the purifying of the Flesh: How much more shall the Blood of Christ, who through the eternal Spirit, offered himself without spot to God, purge your Conscience from dead works, to serve the living God?  
2. This Exposition seems to continue the Apostles allusion, Heb. 2.10. For it became him, for whom are all things, and by whom are all things, in bringing many Sons unto glory, to make the Captain of their salvation perfect through sufferings: where he represents Christ made perfect by sufferings, as the firstborn of the Israelites, consecrated for the whole Succession, and the Devil who had the power of Death, to the destroying Angel. And then makes the parallel, and thus amplifies it; As the miraculous preservation of the Firstborn, was to your Progenitors, an assurance of their after Deliverance; so, the perfecting of Christ by sufferings, doth at once both sanctify and ennoble your present sufferings, and secures you of an after Redemption, and state of Glory. So that the result from these premised suppositions, is this; You Hebrews have stronger grounds of consolation, and greater expressions of mercy and grace, than was indulged or licenced to your Predecessors, even in Moses his time, when God deals most powerfully and mercifully with them, and was most free and full in the declarations of his mercy: They had but the Sprinkling of Blood for a Testimony; You have the blood of sprinkling given you, (for so this favour is called) Heb. 12.24. they the blood of a Lamb out of the Flock; You the Blood of the Lamb of God, who is also the great Shepherd of your Souls. They had Moses to Solemnize this; You have Christ, the Mediator, (Moses his Lord and Master) in his own Person to sacrifice this.   
Q. But what was this Passe-over?  
A. That Feast or Solemnity so called; or a memorial of the Passe-over. For at that Feast, they did Eat the Lamb, in memory of the Angels passing by the Hebrews in the fatal destruction of the Firstborn of Egypt; and then also they departed thence. So that it either Denotes the Lamb then Eaten, or the whole Feast; all the whole Sacramentall-action, is the Passe-over, Exod. 12.11. & 27. And thus shall ye eat it: with your loins girded, your shoes on your feet, and your staff in your hand: and ye shall cat it in haste: it is the Lords Passeover. And ye shall say, It is the sacrifice of the Lords Passeover, who passed over the Housee of the Children of Israel in Egypt, when he smote the Egyptians, and delivered our Houses. And Ezod. 13.9. ver. And it shall be for a signe unto thee upon thine hand, and for a memorial between thine eyes, that the Lords Law may be in thy mouth: for with a strong hand hath the Lord brought thee out of Egyht. Thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he kept the Passeover, and the sprinkling of Blood, that Feast and Solemnity of the Passeover; and that commemorative Rite or Sacraement of the Sprinkling of Blood.  
Q. But how did Moses keep it? Did not the whole Congregation also observe it?  
A. Thus, Moses by Authority from God, as the Chief Magistrate of the Jewish Commonwealth, commanded it to be Celebrated, and by his Example did encourage the People to its Observation: And so some renders the Word in the most common notion. Fecit; he made the Passeover, he from God Instituted this Office, and caused it to be Celebrated; As good Josiah (after long dis-use, and discontinuance) kept the Passeover, 2 Chron. 35.1. that is, by Authority he restored, and commanded the Observation. Others, as the Vulgar Read it, Celebravit, he Celebrated: For thus also it is used, 2 Chron. 35.16.17.18. So all the service of the Lord was prepared the same day to keep the Passeover, and to effer burned offerings upon the Altar of the Lord, according to the Commandment of King Josiah. And the Children of Israel that were present, kept the Passeover at that time, and the Feast of unleavened Bread seven days. And there was no Passeover like to that kept in Israel, from the days of Samuel the Prophet: neither did all the Kings of Israel keep such a Passeover as Josiah kept, and the Priests, and the Levites, and all Judah and Israel that were present, and the Inhabitants of Jerusalem: where keeping of it, is the observing of it; Moses kept it, by commanding the Priests, by preparing and offering; the people, by attending and observing it: And so it is distinctly observed of josiah, he kept; that is, he commanded both Priest and People to do their respective Duties in keeping it, in the second sense, that's in Celebrating it, 2 Chron, 35.1. compared with the 2.3.7. & 8. Verses: which further appears by that Clause. Put the holy Ark in the house which Solomon the Son of David King of Israel did build: it shall not be a burden upon your shoulders: serve now the Lord your God, and his people Israel, ver. 3. Where, as junius observes, He gave licence and commission to perform it not clancularly, but conspicuously and publicly; as if he had said; Ne amplius foris aut per demos; Do it not privately, as you find an opportunity; but in the public appointed place, from which you were by Tyranny formerly restrained, the Temple being shut up, and the Public Worship interdicted, or suppressed, and concluded within private Walls; but do it Solemnly, with the greatest pomp, and most eminent manner, according to the Writing of David and Solomon, ver. 4. So then, Facere Pascha, i● proper to Moses and josiah, to give order that the Worship of God be observed; Parare immolare seu mactere Pascha; To kill, to flay, and roast the Passeover, and offer that belongs peculiarly to the Priests, and Levites; Edere, Celebrare, peragere Pascha; To Eat, Celebrate, and observe the Passeover, belongs jointly and severally to Moses, the Priests, and Levites, and whole Israel, to Prince, Priest, and People, a Chron. 35.17.   

The Second Part.  

1. It's a special act of holy Faith to observe God's Institutions, Rites, and Ordinances; though the kill of a Lamb, and the Ceremonies of that Service might seem contemptible, and ridiculous; or at least, no way essicacious or useful to carnal reasoners, who judge by Flesh and Blood; yet Moses will see this whole service performed: well he knew, that it is not the material parts of a Sacrament, or Institution which makes it an holy Duty; but the efficient, the Authority of the Institution, and our obedience to it: And it is the greatest expression of Faith, to obey God in his lowest Orders. Moses further did know, That Sacraments and Divine Institutions, communicate and derive their virtues, not from themselves simply and abstractedly considered; but from the wisdom of God commanding them, and his blessing and goodness attending the Religious obediential performance of them; and that though God had not so tied himself, and his blessings to them, that he cannot do otherwise; yet he hath so resolved, that commonly he will not bless, nor show himself in mercy, but by them; at , he will not be merciful to the contradicters and blasphemers, who neglect, contemn, and vilify them, and so impenitently perfist; neither doth God our Heavenly Father give his blessings upon the bare formal use of them, but the obediential and dutiful, which is the keeping of them in Faith: because these external exercises and offices work not Physically by a strong and irresistible influence and causality, as natural causes produce their effects; but morally, according to the qualifications and capacities of the patiented or subject. Thence that usual expression, that their work is upon a patiented, non ponentem obicem, who makes a religious application of their proper ends, and uses, things of themselves useful and helpful (as all those are, and so far only are necessary and upon this account) for the attainment any designed end, lose their virtue, when neglected, slighted, or formally and dully performed; but if diligently and faithful employed, than they prove very successful towards their end, and the parties receive great benefits and advantages by them, as might be severally instanced in each Christian Institution. But I shall only endeavour to clear it, from that place of Saint Paul, Rom. 2.25. which will serve both for a proof and illustration; Circumcision (saith he) verily profiteth; Circumcision, an external outward Right and Ordinance in the jewish Church, verily profiteth, or is profitable; as the Scripture is profitable, that which doth much advantage a Christian soul toward the reformation of his life, and perseverance in newness of life, and holy obedience, if rightly made use of; but if he either disuseth, or abuseth, (as many do, and have done, witness Saint Peter, 2 Pet. 3.16. which they that are unlearned, and unstable wrist, as they do also the other Scriptures unto their own destruction;) they lose the happy furtherances, and aids of this very profitable instrument. So Circumcision is profitable, to forward, and further (and so by perfect analogy, our Christian Institutions and Sacraments, as Baptism, and the Euchaerist, Catechising, Confirmation, Liturgy, conference, etc.) their walking with God, if they observe it according to the tenor of the Institution, which was to be an obligation of obedience to God the Institutor; if not, it becomes null and void to them, because of their ingratitude and unworthiness. The Sacraments, etc. then are as helps, Auxiliaries; God the efficient, his preparing, preventing, and assisting grace the cause of our conversion, and perseverance. And hence the position of the Schools, Deus solum producit gratiam, ad presentiam Sacramentorum: and they are such helps, if rightly used, to which God will concur with his Grace, to make their uses good and effectual. And so Paraeus interprets this, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, it profiteth, that is, usum à Deo promissum present; it performs and fulfils that use promised by God; all which is fully confirmed from the 27. verse, Shall not uncircumcision which is by nature, if it fulfil the Law, judge thee, who by the letter and Circumcision do transgress the Law? that is, those who have not those profitables, helps, and means as thou hast, to enable to the performance of the Law; condemn thee of negligence, ingratitude, and contempt, by their endeavours to out go thee in obedience; yea, who outstrip, and outgo the being destitute of these forces; and therefore, thou having, but not using them, art reprovable and inexeusable. In sum, no pious man will unne cessarily neglect the means of Piety; as no good Husband the helps of thriving. Every pious man will make use of assistances, to grow in Grace, and in the Knowledge of our Lord and Saviour jesus Christ.  
2. It is the Duty of the Supreme Magistrate, to provide that the outward Offices of Divine Worship, and the holy Ordinances be duly and decently Celebrated; and in ease of neglect, by their Authority, to enjoin and command their Celebration. For the Chief Magistrate is, Utriusque Tabula Custos & Vindex, as appears from the Example of Hezekiab, 2 Chron. 29.5.21. & 30.1. compared with 2 Kings 18.4.6. and of Moses, Deut. 33.3.4.5. of Ios●uah, josh 24.1. & 28. David, 1 Chron. 15.4.16.43.23.2.3.6. So Solomon, jehoshaphat, Nehemiah; and so it was believed, and received all along by the Christian Church, as is obvious to all, who have any knowledge in Ecclesiastical Stories and Customs.  
3. Nature, by its suppositions, doth conclude against us, That we ought to Worship God. The Egyptian Sciences brought Moses to the contemplation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Eternal Being, if we may believe Saint Basill, Hom. 54. ad adolescentes; for Nature, as blind as she is, doth at long running, find an Eternal Power and Being, on which all things depend for their conservation, because from it all derive their Being, Creation, and production, (conservation being nothing else, but the same act of Creation in fluxu, passing and going on from an instant to a duration) and therefore of necessity, there must be intercourse between God and Man, the excellency of the Creation and Masterpiece of all his works. But Faith advances higher, having received a nobler light from Heaven, and discovers how to Worship God acceptably, unto all wellpleasing, and by such rites as may express our experience and thankfulness for former special favours, and bespeak our hope and dependence for the future continuance of them, and addition of better, according to his exceeding precious Promises; and this is indeed to Worship, and keep a Passeover, an holy Feast, through Faith, to God. Nature discovers in gross, and darkly, where Faith proposeth clearly and distinctly; Nature might tell Moses a dark and dim general, that God was the preserver of mankind; but Faith particularly assures him what Reason could not Eye, that in one Night, by a most terrible Execution, an Angel would make a total destruction of all the Firstborn, in the spacious Country, and among the numerous people of Egypt: And further yet, That in this so speedy and universal ruin of them, he would distinguish the Habitations of the Israelites (then mixed and sojourning among them) by the effusion of the blood of a Lamb upon the Lintel, etc. This Moses believed, and therefore kept the Passeover: True Faith makes men devout, holy, to keep all God's Ordinances and Institutions.  
4. Moses kept, etc. The jews had their Passeover; so have we ours, 1 Cor. 5. For even Christ our Passeover is is Sacrificed for us. Ecce Agnus Dei, Behold the Lambo of God, john 1.29. They had an Altar; so have we, Heb. 13.10. We have an Altar, whereof they have no right to eat which serve the Tabernacle. They a Circumcision; so we. Col. 2.11. In whom also ye are Circumcised with the Circumcision made without hands, in putting off the body of the sins of the flesh, by the Circumcision of Christ. We a Baptism; so they, 1 Cor. 10.2. And were all Baptised unto Moses, in the Cloud and the Sea: Christ the end of the Law to all Believers, both jews and Gentiles. But of this formerly.  
5. Moses kept, etc. He Killed the Sacrifice, and Feasted on it: Here was both, Sacrificium, and Sacrum epulum; always in their Sacrificing, they did Eat with Mirth and Festivity on some parts of the Sacrifice, Exod. 18.12. Deut. 12.6. to the 16. 1 Sam. 9.12.13. When we keep our Passeover, let us Feast, and be joyful before the Lord our King; It is very meet, right, and our bounden Duty so to do. To appoint and observe a Fast, and prohibit all Christian rejoicing and Feasting, on our Passeover, our great Festival, the Lords Day; is to confound a Day of Humiliation, and Thanksgiving, and to oppose the practice of the Universal Church, and hath by it been always adjudged a Schism. Saint Fawl hath otherwise ordered the matter, 1 Cor. 5.8. (Therefore let us keep the Feast, not with old leaven, neither with the leaven of malice and wickedness: but with the unleavened bread of sincerity and truth;) by his illution therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, solemnly Feast, saith Calvin; Festum Celebremns, so Erasmus, keep the Feast, make an holy day, not for Heathenish sports; but Heavenly Duties, that as the Saints glorified have their Hallelujahs; so we our rejoicings, Triumphs, and Thanksgivings for the Resurrection of our Lord.  
6. Lest the Destroyer, etc. They who are in great tribulation, are for all that so respected by the all Wise God, That the Destroyer of their Souls shall not touch them; Psal. 91.5. Thou shalt not be afraid for the terror by Night: nor for the Arrow that flieth by Day: for God limits his Power, as he lays commands upon the Sea; Hitherto shalt thou go, and no further: Which is clear in Jobs case, Job 1.12. And the Lord said unto Satan, Behold, all that he bath is in thy power: only upon himself put not forth thine hand, So Satan went forth from the presence of the Lord.    

The Third Part.  
O Almighty God and Heavenly Father, who gave thine only Son to be our Passeover, and to be Sacrificed for us, as the Lamb of God; Grant that we may keep the Peast, continue the memory of that Sacrifice with a Sacramentaell Communion, and solemn joy and Thanksgiving, that so thou may be pleased, by the effusion of the precious Blood of the Immaculate Lamb, to wash and cleanse us from all unrighteousness; that though our sins be as red as Scarlet, yet being bathed in that Blood, they may be white as Snow; and by the power of the Death of thy Son, redeem us from the strength and sting of Death, and the Destroying Angel (who bade the power of Death) that he touch us not. And lastly, when the great Supper and Marriage of the Lamb shall come, we may sit down with Abraham, Isaae, and Jacob, to Feast and Banquet with them, and the Assembly of Saints in Heaven, before the Throne of God to all Eternity, for our Passovers sake, by whom we are saved, and for whom we bless and praise thee, to whom with the holy Spirit, be all Honour and Glory, Amen.    

The ISRAELITES Passage.  Heb. 11.29. By Faith they passed through the Red Sea, as by dry Land: which the Egyptians assaying to do were Drowned. 
HEre is another Passeover; The former a Feast; this a Journey: The former Sacramental; this real: The former, as a Memorial of the Angels passing by Israel in the Egyptian Plague; in this, Israel passed from Egypt, the Place of their Captivity, and advanced towards Canaan, the Land of their Inheritance; For it was, By Faith they passed through the Red Sea, etc.  

The First Part.  
The only Term or Particle which in this Passage need● Explication, (the rest being a plain Narrative of matter of Fact) is that Relative [they] whether this, take in its circuit every individual Israelite which passed; or it relates only to the Majority, and greater number of the Passengers; or it belongs only to some few peculiar selected, and approved Persons among them, whose Faith found and procured a Passage for the residue?  
It is true, That in the greatest latitude, and largest extent, this (they) must not be understood of every single Israelite; nor in the more restrained sense, of the Major Part: but it must be conceived in the most narrow and strictest acceptation, for some select ones; all Israel passed upon the credit and Faith of a few of them; For though the Apostle express it at first with the universal 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, all passed, 1 Cor. 10.1.5. yet, to prevent mistakes, he passeth an exception in that antithesis, ver. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the many, the majority of them could not pass for faithful ones, and be approved; For, for their infidelity they were overthrown in the Wilderness all of them; only to make a number, two were excepted, joshuah and Caleb, Numb. 26.65. all the rest fell under God's displeasure: though God was pleased to accept the Faith of those two faithful persons for, and reward it with the Deliverance of the whole Collective Body.   

The Second Part.  
1. Faith is efficacious to Beleevets, not only in their personal capacities, as they are single Believers; but also in their Politic, as members of a body. See 2 Kings 22.19. Isay 65.8. I will spare a whole cluster, for one or two servants of mine. The Faith of a few, a small few, conduceth to the advantage of many; of a little part, two Persons, conveys influence on the whole: With God, Denominatio non sumitur à majori, sed à meliori parte; as the first fruits consecrates the whole mass; a little leaven leaveneth the whole lump; so a few Saints, makes a whole Church, a Church of Saints, though the many among them be wicked, 1 Cor. 1.2. The Church of Corinth a Church of God, though a mixed Church; or else the Apostle had not taken cognizance of it, nor censured those Tares among the Wheat; For he professeth, He had nothing to do with them that are without, Extra Ecclesiam, 1 Cor. 5.12. though many haereticall, many wicked, contentions Schismatics in that communion; yet a Church of Saints, cap. 1. ver. 2. even the very incestuous (judged by Saint Paul) a Member of the Church, else he had not judged him; and his uncleanness no way defiled the whole; for he saith positively of the whole, but ye are washed, 1 Cor. 6.11. even a Brother may be a Fornicator, etc. 1 Cor. 5.11. and so remaineth, till censured by the Power of the Keys; and even then (because Excommunication is not for Destruction, but for Edification; not for Excision of the Member, but Medicine) if he reform, of a Brother from us, he is become one of us; not the novo, being Created, but Restored after his lapse, and recovered.  
2. When the Faithful are in straits, not knowing which way to turn; Faith directs and conducts them: It saith, Stand still, see the salvation of the Lord, Exod. 14.13. Thy Rod, and thy Staff, they comfort me, saith David, Psal. 23.4. When Israel was pursued by Pharach, and opposed by the Red Sea, Faith made a way through the great depths: And such was the resolution of Hezekiah, 2 Chron. 32.7.8. Be strong and courageous, be not afraid nor dismayed for the King of Assyria, nor for all the multitude that is with him: for there be more with us, then with him. With him is an arm of flesh, but with us is the Lord our God to help us, and to sight our Battles. And the people rested themselves upon the words of Hezekiah King of judah. Faith opened the belly of the Whale, and found jonas a passage thence, jonah 2. It opened the Iron Gates of the Prison, Acts 12. and discovered to Peter a way to escape. The Valleys and Mountains shall be divided into Rivers and Fountains for Believers, Isay 41.18. and these Rivers shall be for passes and safeties, Isay 4.1.2.3. God will suspend the activity of the Elements, that the fire burneth them not, (Dan. 3.) the waters drown them not, as here. God stilloth the madness of the people, the noise of their waves, Psal. 65.7. Isay 17.12. stoppeth their fury, that they prevail not, (and like the enraged Sea, overflow not) and swallow all up; for so these mighty waters would do, if like the Sea, they were not bounded.  
3. They passed, and their Passage was smooth and plain; they passed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as by dry Land; to re-mind us.  
1. That to the Almighty, all ways are equally feasible and easy, the Night and the Day, Sea and Land are both alike, he hath the same power over both; he can provide for his people in the Wilderness, as well as Canaan. Thou which hast showed me (saith David, Psal. 71.19.20.) great, and sore troubles, (I shall have thy pass and safe conduct;) for thou shalt quicken me again, and shalt bring me up again from the depths of the Earth.  
2. That the whole Universe is absolutely and arbitrarily subject to the Almighty; our God is in Heaven, and he (saith the Psalmist) hath done whatsoever pleased him, in the Earth, the Sea, and the great deeps. job extends his Sovereignty, and Supreme Jurisdiction beyond the circuit of the Sun and Moon, to every quarter and corner, part and parcel of the world's great frame, job 26.6.7.8.9.10.11.12. God is every where, and his power ruleth over all Mountains and Valleys, Deserts and Champania's; if we be Israelites indeed, in whom there is no guile, he will provide for us in the one, as well as the other: Patria est, ubi●●nque vir fortis sedem eligerit, was the determination of an honest Heathen; It is far more certain, every place is a pleasant, comfortable, and acceptable seat to a sincere Christian; for the all wise God, who ruleth all, is his God and Guide, he will never fail, nor forsake them, who put their trust in him; Psal. 125.1.2.3.  
4. The Egyptians made the like attempt; yet they had not the same success, their assault and enterprise proved fatal: so experimented is that of David, Psal. 11.5.6. The Lord tryeth the Righteous; they have their trials, and shall first have them, 1 Peter 4.17. but they shall find a way to escape, though with some difficulty; and then the Apostles inference there is Observable; And if it begin at us, what shall the end be of them that obey not the Gospel of God? and when their trials ends, than vengeance gins and overtakes the ungodly; For it follows, Upon them he shall rain snares, fire, etc. vengeance shall meet them, when they are pursuing revenge, and destruction shall fall on them, when they are prosecuting their designs of interest and passion, with the greatest eagerness and confidence.  
5. Sicut in Mari alii pereunt, alii evadun●; sic in judicio unus assumetur, alius relinquetur. This Passage, a lively Emblem of the great day of accounts; The Israelites shall be taken, the Egyptians shall be left; the sufferers here shall be Crowned then; the proud persecuters here shall then also be the greatest sufferers; then shall the difference be made betwixt the righteous and the wicked; betwixt him that Sacrificeth, etc.  
6. Observe here the temper and disposition of cruel Tyrants, and Persecutors; they proceed from one wickedness to another, and incorrigibly persist, till they run upon their own ruin. Here was mercy upon mercy declared to the Israelites; judgement upon judgement extended and executed upon the Egyptians; and in every mercy to the one, a Miracle; and in every judgement upon these, a Miracle too; and yet no mercy can provoke them to an imitation, no judgements divert their malice, no miracles of mercy or judgement work upon their enraged, obdurate hearts. Hardness of heart, a certain forerunner of vengeance; Rom. 2.5. But after thy hardness, and impenitent heart, treasurest up unto thyself wrath, against the day of wrath, and revelation of the righteous judgement of God. Beware we therefore of an evil heart. Heb. 3.12.13. Take heed, Brethren, lest there be in any of you an evil heart of unbelief, in departing from the living God. But exhort one another daily, while it is called to day, lest any of you be hardened through the deceitfulness of sin. And pray we to God, to give us a tender, tractable, corrigible spirit, that we observe the ways of his mercy and judgements; Psal. 107. ult. Who so is wise, and will observe these things, even they shall understand the loving kindness of the Lord.  
7. But not only the judgement, but the Manner and Method of Gods proceeding with the Egyptians in judgement, is very considerable: The Plotters, Orderers, and Executioners of that Decree, to Drown all the Male Israelitish Children, are now by the Righteous Judge, doomed to be swallowed up of the Sea; As they measured to others, they now receive from God: Facinus mensura poenae; according to men's sins, so are their temporal punishments: For either, for the evil deeds they have done to others, they suffer the same in kind: As in Adoni-bezek, who felt and confessed this legem talionis, that exact Rule of Justice wherewith God punisheth offenders; judges 1.7. And Adoni-bezek said, Threescore and ten Kings having their thumbs, and their great tees cut off, gathered their meat under my Table: as I have done, so God hath requited me. Pharaoh Decrees the Drowning of the Israelitish Males, Exod. 1.22. All the Firstborn of Pharaoh, etc. Exod. 15.5. Seir rejoiced at the desolation of Jerusalem; so shall I do unto thee: thou shalt be desolate. O mount Seir, and all Idumea, even all of it: and they shall know that I am the Lord, Ezek. 35.15. Because Uriah fell by the Sword of David; therefore the Sword must fall on David's House, 2 Sam. 12.10. The Chaldean spoilers, shall be spoilt, Habb. 2.8. or else they suffer something which hath Analogy or Resemblance with their sins. The Old World Drowned first in sin; then in the Deluge. Sodom first burning in lust, then in fire. Israel forsook God; then God lest Israel: they served not the Lord; then the Lord made them serve Shishak, 2 Chron. 12.6.7.8. which is expressed by the recitation of the judgement, Jer. 5.19. And it shall come to pass when ye shall say, Wherefore doth the Lord our God all these things unto us? then shalt thou answer them; Like as ye have forsaken me, and served strange gods in your land; so shall ye serve strangers in a land that is not yours. Solomon went not fully after God; therefore he shall not have a full Kingdom: he divided his heart betwixt God and Ashtaroth, (1 Kings 11.5.6.) therefore his Kingdom shall be divided, (1 Kings 12.16. etc.) or else, if they escape either, or both of the former ways of proceeding in judgement; yet that there may be some Character in which men may Read their sins in their judgements; either the subject matter of the judgement and sin agreeth, that wherein we have sinned, and that wherewith we are punished; As Adam sinned in eating the forbidden Fruit; therefore he must eat the Fruits of the Earth in sorrow. Thus was Korah and his accomplices served, Numb. 16. The Levites Wife, to the twelve Tribes, Judges 19 Elies' Judgement, 1 Sam. 3. &. 4. Davids, 2 Sam. 24.10. etc. hezekiah's, 2 Kings 20.12. etc. So the Jews cry no King but Caesar, is punished with no King and Caesar; and their politic fears and jealousies, which they strove to deposit, and prevent by all craft and cruelty, did fall upon them, and their fears surprise them, john 11.48. For the Romans did come and take away both their place and Nation: or else (God to re-mind them, that he will pay them in their own coin, that they must drink of that poison, which they filled for others) doth often meet them in his judgements, by such circumstances, as may discover their sin and demerit; the time and place of the punishment, according with the time and place of the sin: as that of the Spies, Numb. 14.33.34. And your Children shall wander in the Wilderness forty years, and bear your Wheredomes, until your carkeises be wasted in the Wilderness. After the number of the Days in which ye searehed the land, even forty Days, (each Day for a Year) shall ye hear your iniquities, even forty Years, and ye shall know my breach of promise. That of Jezebel, 1 Kings 21.23. And of Jezebel also spoke the Lord, saying, The Dogs shall eat lezebel by the Wall of jezreel. And 2 Kings 9.36. This is the Word of the Lord which he spoke by his servant Elijah the Tishbite, saying, In the portion of jezreel, shall Dogs eat the Fesh of jezebel, And the carcase of jezebel shall be as dung upon the face of the Field in the portion of jezreel, so that they shall not say, This is jezebel.  
8. Here we have many hazards to pass; Faith will make the passages easy and comfortable: the great and last pass is Death, which is as a Red Sea in our way to Heaven; all the Art of Life, is to learn to make this passage good; and this we shall do happily, if we pass the time of our fojourning here in fear, following the paths of holiness and righteousness, for than we have assurance, that we shall pass 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 laid up for me a Crown of righteousness, which the Lord the righteous judge shall give me at that day: and not to me only, but unto them also, that love his appearing.   

The Third Part.  
ALmighty God, which did safely lead 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; lead us by the still Waters, in the paths of righteousness, for thy name's sake: And though the Devil, and the World pursue our Souls with deadly hatred; yet send out thy truth and light, let them lead 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 easy, peaceable, religious, and comfortable, that we be not condemned with the World, but we may pass from death, to life; from Egypt, to Canaan; from the World, to thee, the lover and Saviour of Souls. And to this end, make us to pass the time of our sojourning here in fear, that whatsoever may happen to us in the way; yet at the end, we may so pass the Waves of this troublesome World, that we may come into the land of everlasting life, through jesus Christ our Lord, Amen.    

JERICHO Taken.  Heb. 11.30. By Faith the Walls of Jericho fell down, after they were compassed about seven days. 
WE have done with the Acts and Sufferings of Moses: Now follows the feats of joshuah, his Successor, and of Israel under his conduct; For then, By Faith the Wall of jericho fell down, etc.  

The first Part.  
The full Historical 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: Can 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 Beseiging: 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 ask them in Faith, Rom. 14.23. which always presupposeth either express Precept, or Promise in such cases: But in general we know, That what we ask believing, we shall receive; that is, what we ask by warrant and allowance of God's Word, which is the potent assurance, evidence, and record for our Faith: If any extraordinary Revelation be indulged, than we may pretend to the like extraordinary successes, because God's power is still the same, always infinite; and when he will actuate (as I may speak) that Power, then, Credenti omnia possibilia; nothing is impossible to a Believer without an hyperhole, or excess 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 compass, 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 ourselves, God will save us, in despite of all opposition, and all the powers of darkness. But for our Temporalities, the Promise is conditional, made up with exceptions and provisoes, which confines our petitions, to suit for them under a clause of submission, and expediency, in ordine ad spiritualia: for we have his concessions and grant for them, only for so much, and so long, as may tend to his glory, and serve for our spiritual concernments and interests.   

The Second Part.  
1. jericho fell as the sounds and Alarms of etc. The Enemies of God's Church shall fall, and not be able to arise, not by the force of Arms, or prevalency of the Sword, or any other humane assistances: but by the Voice of his Messengers, and the Preaching of his Word, sounding like a Trumpet by them, and the Prayers of his People; God showeth himself the Almighty, by giving efficacy and strength to his word, (to cast down every thing that exalteth itself against the knowlodge of God, and bringing into captivity every thought to the obedience of Christ, a Cor. 10.4.5.) and to the spiritual weapons of his Church, prayers and tears, he doth great and wonderful things for her, not by force, or an Army; but by his Spirit, Zach. 4.6. And when Antichrist shall be confounded, and destroyed; God, to show the  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 than any twoedged Sword, like samuel's Sword, to cut Agag in pieces that he appear no more; to hue a way through all opposion, and cut down all opposers. God needs not, will not have his Cause Managed by a standing Army: Religion always 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 justify it, and a few impertinent excuses, as insufficient to sanctify the design, As Adam's Fig Leaves were to hid his nakedness: And the reason is given by the Captain of our Profession, My Kingdom is not of this World, john 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 Ministry, and Hands of the Priests. In the great Affairs of his Church, God brings about his own work by them: God the Efficient, they the Labourers, and Workmen under him; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, co-workers, under workers to him, who labour under him, 1 Cor. 3.9. & 15.10. his Ministers under him for his people, 2 Cor. 3.6. Christ's Ambassadors in his absence, and by his Commission to negotiate the Affairs of his Kingdom, 2 Cor. 5.20. Now than we are Ambassadors for Christ, as though God did beseech you By us: we pray you in Christ's stead, be ye reconciled to God. Never object against them, That they are but men, subject to like passions, since Christ hath made them his Commission-Officers, this is enough to stop all cavils: God always made use, and still doth of such Earthen Vessels, that the power may be of God. And as he made use of a select order of men, the Priests; so still he doth: not any cut of the Flock, hand over head; but some separated for this office, to got in and out before his People: neither can it be reasonable to pretend, The People are gifted as well as they, and so they may Officiate. Grant it, though it rarely prove so; and God forbidden their gifts should be either envied or denied: But yet, they have not Authority, and that is as requisite to a subordinate Officer, as ability; and the Reason is, Because God will have Order observed, even in his Church, take it in which sense you please. And as it would be a mad confusion in the Commonwealth, for every one who had, or rather should only pretend to have, (or but barely fancy that he had) sufficient knowledge of the Law, to take upon as a judge, to determine the case, pass sentence, and exercise jurisdiction; So would it be in the Church, if every conceited Zealot, or able Scholar, or cathechised Brother, should presume to gather a Congregation: For if this Objection of theirs have any force, it would have served the Israelites, to excuse them for their attendance on their Priests in the expedition, or any other of their Church observations: Every Israelite almost, might have pretended, they could do as much as the Priests did here; they could kill a Lamb, and roast it, and eat it as well as they; they could kill a Bullock, and burn it as well as they; yet they durst not: And when any of them did, they paid for their presumption, Numb. 16. for they knew, though they could carry, and sound the Trumpets; yet they knew not that God would gratify their officiousness; they had reason not to believe, but to suspect the event. They knew they could kill a Lamb, but that Lamb would not be a Passcover, the Priest's Hand must be there to make it so. They knew they could kill a Bullock, but they could not consecrate it a Burnt Offering to the Lord, (that the Priests were to do) a sweet savour to him. Levit. 1.2.3. etc. let the instruments, or means be never so unlikely to proud carnal reasoners, or the easily deceived, and deluded Vulgar; yet if God order, and make use of the Instruments for our good, it were madness to dispute ourselves out of their profit, and question his Instrument: And if he commands us the use of the means, it were Rebellion to resist, and contempt to neglect them. It was exstream folly in Naaman, to come to Elisha for his Counsel, and then in anger, to quarrel with it, with an, Are not Abana and Pharpar, Rivers of Damasens, better than all the Waters of Israel? May I not wash in them and be clean? So he turned, and went away in a rage, 2 Kings 5.12. and therefore his servants took him up sharply for it, ver. 13. And his servants came near, and spoke unto him, and said, My Father, If the Prophet had bid thee dye some great thing, wouldst thou not have done it? how much rather then, when he saith to thee, Wash and be clean? Christ will have his Disciples to cast their Net into the Sea, when he intended to fill the Vessel with Fishes. Though he raised up Lazarus from the dead by a Miracle, yet he will call in his Friends to assistance, to lose his napkin, and take off his grave clothes, john 11.44. In the Ministry of the Gospel, though God give the increase, yet Paul is to Plant, and Apostle to Water. Though the People may shout before Jericho, yet the Priests have the charge of the Ark and Trumpets.  
3. God would not have this work of Faith, one days work only, they must Beseige it seven days. It is not enough to do well for a while, and give over, we must hold out our Christian race till we obtain; fight, till we be Crowned. The promised reward (Rom. 2.7.) is to the patiented continuers in well-doing, who hold out, and that only upon hopes: The crown of life is reserved for the faithful unto death. Christ's Throne is demised and granted to the overcommer; And salvation is appointed, for the endurer unto the end.  
4. jericho a sinful City, whose iniquities were ripe, and fore neither the watchfulness and valour of Inhabitants and Soldiery within; nor the works and warlike fortifications without, could defend it from the battery of but seven sounding Trumpets of Rams Horns, and the only shout of the Israelitish Campe. When Nicephorus Phocas (Cedrens. Hist. pag. 542.) had built a spacious and strong Wall about his Palace to secure it, and himself in it; in the Night he heard a Voice, crying, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, O King, though thou buildest up to the Clouds, the Palace will not be secure, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the sin within will ruin it, and all within it. Nothing subverts a glorious Church, and flourishing State; private Persons, and their Estates and Families, but the wickedness of them that dwell in the former; and the Personal crimes of the other; Psal. 107.33.34. He turneth Rivers into a Wilderness: and the Water springs into dry ground. A fruitful land into barrenness; for the wickedness of them that dwell therein. Nay, sin is of so destructive a nature, that it spoils, dishonours, and overthrows a good cause; when wicked men take the right side; then, retro sublapsa referri, than we see that side loft, and perish, by the criminousnesse of the managers; A good Cause will never sanctify the wickedness of the Undertakers. They were vain and lying words (The Temple of the Lord, &c) which the Jews confided in, jer. 7.4. such a pretence could not consecrate their evil do, nor prevent their judgements, ver. 3.4.5.6.7.8.9.10.11. as long as we incorrigibly persist in our wicked ways, never think to cover and secure ourselves under the pretence of the Temple of the Lord: If we would have the Temple of the Lord, to be a glory, and to reside among us; a good Cause to go on and prosper: then the respective pretenders, must be holy and good men. If we would have our Church, and State to stand, their Walls and Bulwarks, Laws, and Constitutions to hold out, and be undemolished; then let us adorn the Doctrine of God our Saviour in all things; otherwise, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The Decree is already gone, all shall be taken away, root and branch, Mat. 21.42.43. sin within, being the prevailing party, will last all down; and as national sins have this destructive power over the whole; so particular personal sins, over parts and parcels thereof, private Estates and Families: Many men call their houses by their Names; and their inward thoughts are, that they shall continue for ever, and their dwelling places to all Generations, Psal. 49.11. but even here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Families and Houses falls, some suddenly, as by a marked open judgement signally; others insensibly, piece after piece, but at length totally, they having either their groundwork in blood, or their structure by fraud, sacrilege and perjury, Zach. 5.3.4. Habb. 2.9.10.11.12. jer. 22.13. etc. If then we will have our Families to stand, and Houses to continue; endeavour to demolish and pull down the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Fortresses, and strong holds of sin; cast down every imagination which exalts itself against the Knowledge of God, break, and weaken the power of lust; otherwise still 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the unmortified sin will down with all: follow that counsel, Break off your sins by Repentance, while we have the Priests of the Lord, lifting up their Voices like Trumpers, and alaruming us thereunto: Deal with our sins as Joshuah with jericho, destroy all, leave none alive, no reserved, beloved bosom sin, no accursed thing, lest the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, fall on us, as on the Israelites, Iosh. 7.13. and as there was a curse upon the rebuilders of jericho, to which the Apostle alludes, Gal. 2.18. If I build again the things which I destroyed, I make myself a transgressor. So, for fear of this curse, let not us destroy sin to day, and build it up to morrow; repent to day, and call it in to morrow, falling away afterward from Repentance, Heb. 6.5. turning from the holy Commandment, 2 Pet. 2.21. but finish and perfect this work till we come to the Heavenly Canaan.  
5. As jericho fell, and was destroyed by the sound of the Trumpets, and was after burnt to nothing; so, at the last day, the whole World at the sound of the Trumpet, and the Voice of the Archangel, shall be destroyed, and burnt with Fire, 2 Pet. 3.10. and it is our part to remember the Apostles inference there: ver. 11.12. Seeing that all these things shall be dissolved, what manner of persons ought ye to be in all holy conversation and godliness. Looking for, and hasting unto the coming of the day of God, wherein the Heavens being on fire, shall be dissolved, and the Elements shall melt with fervent heat. Let us strive to escape, though it be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as by fire; 1 Cor. 3.13. that we be not condemned with the world, let us now hearken to the Voice of God, and the sound of the Gospel, denouncing woe to them who know not God, and that obey not the Gospel of our Lord Jesus Christ, 2 Thes. 1.8. calling us to repentance, proclaiming to us pardon, if we repent, inviting us to obedience, and promising us a great reward in Heaven; For which let us Pray.   

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

RAHAB Saved.  Heb. 11.31. By Faith the Harlot Rahab perished not with them that believed not, when she had received the Spies with peace. 
RAhab seeing the great Miracles of mercy which God had declared in behalf of the Israelites; and hearing of those large Concessions and Grants which God had demized to them, proved a Convert, and turned a true Israelite indeed: And God was pleased to reward this her Faith with a Deliverance from that common destruction which befell her fellow Citizens, and with a communion of those blessings which attended her now approved and selected Party: For, By Faith the Harlot Rahab perished not with them that believed not, etc.  

The First Part.  
And in this there are these following severals to be considered, and cleared.  
1. The Jews and Rabbins quarrel with the Attribute the Apostle gives here to Rahab, of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Harlot; conceiving the appellative and expression to be odious, and dishonourable: and affirming, That the Word signifies not an Harlot, but an Hostess; and this they confirm from the Version of the Chaldee Paraphrase, Reading it, Rahab an Hostess.  
But supposing the Hebrew word [Zonah] to signify an Hostess; yet it is most certain, that in Scripture it is used most frequently in the worst sense, as Ezek. 16.41. 1 Kings 3.16. and it is the Toar Feminine Adjective from the root (Zanah) which in the first sense signifies, to commit Whoredom, and is indifferently taken for, Fornicari tam animo quam corpore; Spiritual and fleshly Fornication, Deut. 31.16. Ezek. 16. Numb. 25.1. Leu. 19.28. and because of both these acceptations of the word, though the latter be more proper; Juneus interprets it, Meretricis cauponae, a certain Hostess an Harlot, or Harlot Hostess; and so the Jews quarrel will in this, be but malicious, and groundless. And for that other pretence, That this Attribute of disgrace, should be a disparagement to those holy Persons, and that chafed Matron Sarah, prementioned in this Catalogue, this will appear to be vain also, and nothing; If we remember,  
1. That the Apostles did not conceive it any dishonour for Matthew the Publican to be received into their Order; nor did they think much, that Paul the Persecuter and blasphemer, was joined in Commission with them.  
2. It is so far from being matter of envy or grief to any sanctified soul, That an humbled penitent finner should communicate of that grace and mercy, which it hath received, that it is plentiful matter of joy and gladness; for every true convert rejoiceth when there are supernumeraries, when there is daily some added to the Church, and the number increased; both because every such is an Advocate at the Throne of Grace for such, and it must be great satisfaction and delight, to have their Petitions granted; and also because, If there be joy in Heaven over one sinner that repenteth, Luke 15.7. then in every suitor for Heaven the same affection will be, see Acts 2.41. etc.  
Q. But by what did she evidence her conversion, and demonstrate her Faith?  
A. If we look upon the Record, Josh. 2.9.10.11. we will find her Faith plainly and fully asserted; for that declareth, She believed the true God, the Lord of Heaven and Earth, that this God was in Covenant with the Besiegers; that we would dispossess their Enemies, and seat them in Canaan; and of this her Faith, she gave an undeniable demonstration of her charitable affection, and kind welcome of the Spies, entertaining them with all fidelity, respect, and safety. So David made his delight in the Saints on Earth; an expression, and remonstrace of his Faith in God, Psal. 16.1.2.3.  
Q. But how did it consist with true Faith, to take in the assistance of a lie, for the management of her design?  
A. It may be resolved, That though the sin were damnable, as every transgression of the Law in rigour; yet she found relief and favour, both because, as Paul obtained mercy, because what he did, he did ignorantly, through unbeleif; so she did it through weakness, being but a minor in the Faith; and new entered and matriculated Professor of the true God, an incipient, or beginner in the saving Knowledge of Religion; whereas, if she had been graduated, and fully instructed therein, and of long standing in the Society of Believers, her pardon would not have been sued out, and procured upon such easy terms; nor grace and favour obtained, but by many acts of humiliation; and also, because God considers our infirmities, and delights to do us good, therefore he oft rewards the action in what is good, and imputes not the bad which is inherent to, and intermixed with the good; he will not be so extreme, as to mark all that is amiss, especially if the offender be weak, and the intentions sincere; whereas no pretence of a good intention will serve to a careless, secure, or presumptuous transgressor: And so, though God may sometimes justify an harmless Delinquent, who sins, not malo animo, in the simplicity of his heart; yet God never allows designedly to do evil, that good may come thereof.  
Q. But how can this her hospitality be excused from treason? Was not this to comply with the professed enemies of her country and people? And is not such a compliance by all Laws judged falseness, and perfidiousness? And can falseness be an act of Faith?  
A. It is true, that all these interrogatories are to be resolved in the affirmative, unless God otherwise declare; and if he interpose his command to the contrary, than all obligations to a subordinate power is superseded. For as I said before, in that ordered slaughter of Isaac, God, who is above all Law, having passed his sentence, nulled the authority of any Law decreeing the contrary: so here, God, who is above all Government and Governors, having expressly declared a change of the then Government, and the substitution of other Governors, did thereby licence and authorise all practices tending thereunto, and by his overruling supremacy, absolved those people from their Allegiance to their then Governors. Now that God had done so, appears, Iosh. 1.2.3. etc. and yet this can be no precedent, or Gospel case now, because Christ hath given rules for peaceable demeanour, none for disturbance of States. God then would have the Commonwealth in the Church; now the Church is in the Commonwealth; that is, Christ will have no man for his cause disseazed of his right, deprived of his Estate, deposed from his Dignities; he settles his Gospel in Kingdoms and States, without disputing their form or mode of Government, he came to give an Heavenly Kingdom; he leaves earthly Monarchies and Republics in a quiet enjoyment of their powers and privileges.   

The Second Part.  

1. This Rahab, this child of wrath, (for so she was by her Education, and after conversation, till she received this Intelligence and Revelation concerning the true God) is now a child of God by her after faith and conversion. There is infinite mercy with God, and plenteous Redemption for all humble converts and penitents. It's God's glory to forgive sins, and his greatest glory to forgive the greatest sinners repenting; Isay 1.16.17.18. Ezek. 18.14. etc. he is always ready to welcome and entertain an humbled sinner, as the Father his prodigal Son returning with all tendernesses and endearments; he looks upon a convert, not as a sinner, (his iniquities and his sins he will remember no more) but receives him as a Son, reconciled to him by the Son of his love, jesus Christ; he delights in, and cheerfully accepts such opportunities of mercy. This is the remonstrance of the new Covenant, Christ came to save what was lost, the relenting and confessing Prodigal; that poor Samaritan sinner who had five Husbands; and she who had none; that notorious branded Harlot, who washed his feet with her tears, and then wiped them with her baire: Matthew and Zacheus two Publicans, both followers, and then favourites of Christ, and for an assurance, that thus he would dispose of his mercy for the future; when he went to Paradise, he took with him that thief, the late convert on the Cross; Where sin abounds (if suitable repentance follow) there Grace superabounds; the greater the distemper, the more excellent the cure, the more skilful the Physician; the more potent the Enemy, — (nullum memorabile nomen, Faeminea in paena, nec habet Victoria laudem) the more glorious the Conquest; the stronger the hold of the Devil, the more powerful is the Spirit of Christ storming him out, and dispossessing him; the higher our debts and trespasses are, the more noble is the bounty and charity of the releasor and acquittor, the higher the obligation of the releaser to serve and love him, Luke 7.47. where the causal Conjunction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which we read for, is equivalent to therefore; noting not Causam rei, but Argumenti; from whence or what Topick soever the Argument and Answers be drawn.  
2. By Faith she believed (as is said) the true God, etc. The minimum quod sic of Faith, is to believe that God is, and that he is a plentiful rewarder of those who diligently seek him, and even this belief, God will reward by his acceptance; This Primum fundamentale, served her turn to denominate her a faithful one, and put her upon the Record, Faith in the least measure, and first degree, obtains grace and favour, and increaseth by little and little into knowledge and sanctity of life. God will not quench the smoking Flax, nor break the bruised Reed; he will not stifle and crush the beginnings of Piety, but will carefully nourish and cherish; Faith in Semine, will insensibly, as good Seed (if sound) spring and grow up; first in the Blade, than the Ear, then into full Corn; go from one degree to another towards perfection: As in the extraordinary Faith of Miracles, that little, as a grain of Mustardseed (Mark 4.27.28. 29.30.31.) can remove Mountains; so in an ordinary saving Faith, a little, if sound, will receive a blessing to increase and multiply; a power to remove evil habits out of the soul, contracted by evil Education, or Example, by natural corruption, or compliance with sinful customs, and plant and seed holiness there, which if it be diligently manured and managed, all tares weeded out as they bud, will fructify to maturity: We have a promise for it, Mat. 25.29. Habenti dabitur; to him that Husbands well, even the least Talon, he shall receive an addition, and a plentiful one too; for he shall have abundance, upon every improvement shall receive more, that he shall have overplus, 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 Commonwealth 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 foreigners, but fellow Citizens, Ephes. 2.3. an exact discovery of that great Mystery of Christ, that the Gentiles should he fellow heirs, and of the same Body, etc. And so it is expressly mentioned of this Rahab, That she became an Israelite indeed, Iosh. 6.25. where she is said, to dwell in Israel until 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 righteousness, is accepted with him. And with Saint Peter, (1 Cor. 7.19.) Circumcision is nothing, and uncircumcision is nothing, but the keeping of the Commandments of God. And Gal. 5.6. For in Jesus Christ, neither circumcision availeth any thing, nor uncircumcision; but Faith which worketh by love.  
4. Rahab believed, and therefore separated herself from the company and communion of her hardened fellow Citizens, and joined herself to the society of God's people; and yet she was none of those sensual separatists spoken of by Saint Judas 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 God's 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 humour, an itching in the ear, 2 Tim. 4.3. nor those Pharisaical separatists, who divide themselves from the Body of Christ, either upon a vain supposition of Pride, that they are holier, and the rest profaner; and therefore, Procul, o proeul ite, come not near them, stand far from them, or upon as bad of uncharitableness, as if the Congregation were not holy; and they, (good souls) are afraid to receive infection from it; as if the true service of the true God, could be unholy and poisonous, 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 real) nakedness, touch and defile me, when I abhor it for itself, piety it, and pray against it in them; and I only join 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 herself to the Worship of the true God; her Idolatrous Worship, she exchanged for the true, and divided not from the Canaanites, quasi homines, as men; but from their sins: For doubtless, she desired, and wished their conversion; and it is a most just and lawful separation, to departed from all iniquity, and to keep themselves unspotted from the World, James 1.27. Rev. 18.4. And I heard another Voice 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 unbelievers: for what fellowship hath righteousness with unrighteousness? and what communion hath light with darkness? And what concord hath Christ with Belial? or what part hath he that believeth with an Infidel? 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 daily experience doth evidence. That the other humorous 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 only of Widow's 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 housewife, who was the Harlot; Rahab the Believer, the Convert, is joined to an Israelite in chaste 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. Read that one Law of God, Deut. 23.17.18. There shall be no Whore of the Daughters of Israel, nor a Sodomite of the Se●t of Israel. Thou shalt not bring the hire of a Whore, or the price of a Dog, into the House of the Lord thy God for any Vow: for even both these are an abomination unto the Lord thy God. Consider what Saint Paul presseth, 1 Cor. 6.15.16.17.18. Know ye not that your Bodies are the Members of Christ? shall I then take the Members of Christ, and make them the Member of an Harlot? God forbidden. What, know ye not that he which is joined to an Harlot, is one Body? for two (saith he) shall be one Flesh. But he that is joined to the Lord, is one Spirit, etc. And remember that direful judgement, Revel. 21.8. But the fear full, and unbelieving, and the abominable, and murderers, and whoremongers, and sorcerers, and Idolaters, and all liar: shall have their part in the lake that burneth with fire and brimstone: which is the second death.  
6 Rahab believed, and was saved: True Faith is the saving grace; Infidelity, the damnable sin; because Faith is always attended with Obedience: Infidelity is still followed with Impenitency. Indeed, Faith and Obedience, like Hypocrates Twins, simul oriuntur, simul moriuntur, here in via at least; yet Faith is the firstborn; and according to the Law of Primogeniture, and Birthright, it lays the claim and title to Heaven, and gives the jus ad rem, Legal Right thereto; though the actual possession thereof, the jus in re, be from Faith perfected by Works. And hence in Scripture account, (howsoever Faith and Obedience are Philosophically two distinct habits) they are the same; in as much as true Christian Faith is obediential, not merely notional; and all Christian Obedience, is an emanation of Faith: For there we find one and the same Word denoting both Infidelity and Disobedience, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is sometimes unbeleif, Acts 14.2. But the unbelieving Jews stirred up the Gentiles, and made their minds evil affected against the Brethren. John 3.36. He that believeth on the Son, hath Everlasting life, and he that believeth not the Son, shall not see life: but the wrath of God abideth on him. Sometimes disobedience, undutifulness, obstinacy, Ephes. 3.2. Wherein in time past ye walked according to the course of this World, according to the prince of the power of the air the spirit that now worketh in the children of disobedience. Col. 3.6. For which things sake the wrath of God cometh on the children of disobedience. 1 Pet. 3.20. Which sometimes wore disobedient: when once the long suffering of God waited, etc. So not providing for our Family, which in strictness of Language, is an act of disobedience, because an omission of a prescribed duty, is yet made by the Apostle, (1 Tim. 5.8) a bad piece of Infidelity; and men are said to be absurd and wicked; because they have not Faith, 2 Thes. 3.2; and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is not only barely to assent; but also to obey, Galat. 3.1. and true sineere conversion, is styled, Faith to God ward, 1 Thes. 1.8.9.10. and the keeping of the Commandments, and Faith, are inseparably conjoined, Apoc. 14.12. And then the Exhortation will be seasonable; What God hath joined together, let no man put asunder: what God hath joined in precept, let no man separate, either in Dispute, Discourse, or Practice. For,  
7. We find Rahabs Faith working by love, and her love demonstrated by her Hospitality, [She received the Spies in peace;] which the Apostle St James 2.25. urgeth as an instance to demonstrate her Faith to be true, and truly Christian. Zacheus upon his profession of Faith, promised restitution, and vowed liberality. The Convert therefore on the Cross, even in those dying minutes, believed, and through Faith, confessed Christ's innocency, and his own guilt; and in great charity, both reproves, and exhorts his fellow sufferer. If we pretend to Faith, and have not Repentance towards God, and love towards the Brethren (as the Apostle in another case, so here) our Faith is in vain, we are yet in our sins. The love of the Brethren, is a good expression of our love to God, and Faith in our Lord Jesus Christ: If we receive our Lord by Faith, we will welcome and receive with kindness the people whom he hath chosen for his portion and Inheritance: and if we love God, as the Sovereign; we must jointly love them whom he loveth, and to whom he communicateth some share and measure of his fullness: 1 John 4.20.21. If a man say, I love God, and hateth his Brother, he is a liar. For he that loveth not his Brother, whom he hath seen, how can he love God, whom he hath not seen? And this Commandment have we from him, that he who loveth God, love his Brother also. And no better or clearer expression of love, than Hospitality, and honourable and liberal entertainment of strangers, and exiles; and therefore, Brotherly love, and Hospitality, are conjoined as the antecedent, and the consequent, Heb. 13.1.2. But,  
8. Her Faith made her faithful to God and his Church; having undertaken this Profession, she will hold it fast, neither to desert it, nor to comply with its opposite, and enemy: If we fall away from our holy Profession (though but by some secret compliance) to the contrary; we are not so faithful, nor so clear as we ought to be; our Faith is not fincere, at least suspicious: and Rahabs Zeal will either convince us of coldness, or lukewarmness in a good cause.  
9 Rahab perished not, because she upon Treaty with the Spies had made her Conditions and Articles. Wicked faithless men, are noted to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, who will prevaricate with their Word and Promise, though solemnly Covenanted, Rom. 1.31. Faith is to be kept, and Covenants to be observed, even with Heretics and Heathens; such was Rahab at the Treaty. Thus the Israelites kept touch with the Gibeonites, Joshua 9.18.19. And the Children of Israel smote them not, because the Princes of the Congregation had sworn unto them by the Lord God of Israel: And all the Congregation murmured against the Princes. But all the Princes said unto all the Congregation, We have sworn unto them by the Lord God of Israel; now therefore we may not touch them. And because after, they and the House of Saul did prevaricate, God severely punished them, 2 Sam. 21.5.6. And they answered the King, The man that consumed us, and that devised against us, that we should be destroyed from remaining in any of the Coasts of Israel. Let seven men of his Sons be delivered unto us, and we will hang them up unto the Lord in Gibeah of Saul, whom the Lord did choose. And the King said, I will give them. So he punished the perfidious Moabites, 2 Kings 3.5, 34. and the falsehood of Zedechiab, Ezech. 17, 19  
10. She perished not; but not only she, even her Relatives shared in this happiness. God blesseth the faithful and merciful man, in his Relations and Posterity; The Generation of the Righteous shall be blessed: Never any destruction so total, so universal; but a residue escaped, Isay 10.20.21. And it shall come to pass in that day, that the remnant of Israel, and such as are escaped of the House of Jacob, shall no more again stay upon him that smote them: but shall stay upon the Lord, the holy One of Israel in truth. The remnant shall return, even the remnant of jacob, unto the mighty God. Rev. 7.3. Hurt not the Earth, neither the Sea, nor the Treet, till we have Sealed the Servants of our God in their Foreheads.    

The Third Part.  
OAlmighty God, and most merciful Father, the giver of all grace, and Author of all goodness, who delightest not in the death of a sinner, but rather that he should turn and live. Turn thee unto us, and turn us unto thee, and so shall we be turned: Convert thou us, and so shall we be converted. O let us not any longer go a whoring after our own imaginations, nor be led by the deceitfulness of sin; but having Faith to God-ward, we may turn from Idols, to serve thee the living God, and to wait for thy Son from Heaven; and in the mean time, receive, and welcome him in our Hearts and affections with Peace, that when he shall return to make inquisition for blood, transgression and sin, we may by him, and that league and Covenant of Peace concluded with thee in him, be delivered from wrath to come, and for him receive forgiveness of sins, and Inheritance among them who are sanctified by Faith in him. O let us not have our portion with unbelievers, nor our part with the disobedient, for than we shall certainly perish: but think upon us (O Lord) for good, that we may be saved with that remnant, who have their Robes washed and whitened in the blood of the Lamb, who have separated themselves from the children of Belial, and Table of Devils, and keep themselves unspotted from the World; and so both they and we may be presented in our Bodies, our Souls, and Spirits, holy, blameless, and undefiled at the coming of our Lord. Holy God, keep as from the contagion of sin, and sinners; preserve us in thy truth, and love, in the Unity and Communion of thy one true holy Catholic Church, that having the Seal of God's Servants in our Forcheads, we may cry and sing eternally, Salvation to our God who fitteth on the Throne, and to the Lamb, Amen.    

The CONCLUSION.  Heb. 11. from the 32. verse to the end of the Chapter. And what shall I say more? for the time would fail me to tell of Gideon, and of Barak, and of Samson, and of jephthah, of David, also and Samuel, and of the Prophets. Who through Faith subdued Kingdoms, wrought Righteousness, obtained promises, stopped the mouths of Lions, etc. 
THe Apostle now comes to a Conclusion, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by a pression, cutting short his Discourse, and cursorily casting up the residue of the Faithful, which were to be inserted in this Catalogue, even all the Succession of Believers, who lived from the time of the Judges ruling under God in Israel, till that present Age wherein he Wrote to these Hebrews, nominating only some, shortly touching their works and patience, intimating only, and hinting at others by their acts and sufferings; by which we may guess and conjecture at their Names and Persons: And having thus completed his Design and Canon, he gives a full Testimonial and Certificate of approbation in the two last Verses, both of these thus in the close either expressed, or alluded to; and of those foregoing, whom he had honoured with a larger Narrative, and more distinctly and aithfully insisted on, and more amply commended. I shall therefore here leave my former Method, in the respective Observance of the Apostle; and summarily, and briefly run over these subsequent Examples and Precedents of Faith, as they lie here in their several order contracted; and so follow his Abridgement, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as the words following in course.  
And what shall I more say? If these Hebrews be of tractable and teachable Spirits, enough is said already to establish and strengthen them in the holy Faith: and what needs more than enough? sufficient is said, what is more, is ex abundantia.  
The time would fail me, etc. An Hyperbolical expreson, importing thus much; So numerous is the company of the Faithful Ancients, and so many their Faithful Actions in the holy Registery, that a full enumeration of them, and what is Recorded of, and concerning them, would exceed the bulk of an Epistolar Exhortation, and Remonstrance, and rise into a large and exact History. These here mentioned, will serve strongly to make good the Induction, and thereby prove the Position, Faith is the substance of things hoped, the evidence of things not seen, etc. and therefore it is unnecessary altogether to enlarge further; and therefore also take them more succinctly, and compendiously.  
Thus your Painters, being to delineate a Crowd, or a Thronged Multitude, do not take them whole, and in full; but draws them out by the Pole, and presents you nothing but the tops and crowns of their Heads, amassing their bulks altogether.  
Gideon, whose faithful expedition is Recorded Judges 6. and 7. whose stratagem (with the number of three hundred men) struck a Panic fear into the numerous Mideanitish Army, that they Fled, and killed each other.  
Baracks' Prowess and Faith was manifested, That with a small inconsiderable Body, he durst encounter, and did totally Rout the vast, and well-provided Army of Sisera, King jabins' Captain General, judges 4. and 5.  
Samson follows, whose Faith was greater than his admired and renowned strength; admired it was, because it lay in those excrescences of his Body, his Heirs, which in other Men are of the least use, and most weakness: Renowned it was to a Proverb, and deservedly; for without any offensive, or defensive Weapons, by his bare Arm of Flesh, he tore in pieces a Lion like a Kid, judges 14.5.6. when his Hands were bound, he broke the Cords like scorched Flax; and being loosed, with the law-bone of an Ass, flew a thousand Men, judges 15.14. etc. when he was Besieged, and immured by the Philistines, he carried away the Gates of the City, with the two Posts, Barr and all, judges 16.3. and by leaning upon the two middle Pillart of the House, the whole Fabric dissolved, judges 16.30.  
jephthah is the last mentioned of the judges, though he was before Samson; as Barack was before Gideon, who notwithstanding was first here nominated. You may find the History of his Resolution and Noble Attempts against the Ammonites in the defence of Israel, judges 11. I shall refer you to the Text, and leave them, after a not very impertinent Digression, and two Practical Observations.  
The Digression aims at a Fact of Samsons and Iephtha's, and depends on these following Queries.  
1. Whether Samson in that his last mentioned Enterprise, was not Felo de se? guilty of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of selfe-murder, which not only the Rule of Faith, but reason itself condemns as sinful, and unnatural, Arist. lib. 5. Eth. cap. 11?  
But to wave some men's conjectures; Saint Augustine's Answer seems to me most clear, who accounts this inter beroica, an extraordinary act, proceeding from an extraordinary motion of God's Spirit, in no wise or case imitable: For (saith he) lib. 1. de Civitate Dei, cap. 21. Spiritus latenter hoc jusserat, he had a secret or private Order for it: And more fully, cap. 26. of that Book, Non humanitas deceptus, sed divinitus jussus; nec arrans, sed obediens: It was not a crime, but duty in him: And he adds this reason; Cum Deus jubet, seque jubere sine ullis ambagibus intimat, quis obedientiam in crimen vocet? quis obsequium pietatis accuset? If God command, and clearly intimates his command, this supersedes the guilt, and absolves it from disobedience.  
2. Concerning Iephtha's Vow, Whether it, in itself, were rash? Whether he executed this rash Vow, and in the Execution thereof did sin against the Law of God?  
This in Saint Augustine's judgement, is, Magna & ad dijudicandum difficilima Quaestio, Tom. 4. quaest. sup. jud. lib. 7. cap. 49. a great and hard Quaestion; And therefore I shall not be Magisterially affirmative, determining positively either in the negative, or affirmative. But I shall declare my thoughts and grounds thereof, and, unusquisque abundet sensu suo, and let every one choose what he judges most probable.  
The Answer, if most Voices carry it, will I suppose pass in the affirmative. Yet junius upon this place argues, That jephthah did not Sacrifice his Daughter, but only emanicipated her, and consecrated her a Nazarite unto the Lord: and so he reads the words dis-junctively; Erit jebovae, aut offeram illud holocaustum; it shall be Lords, [not and, but] or) I will offer it, etc. that is, as he himself expounds, I will consecrate it to God, and if it be proper or legal for a Sacrifice, I will offer, etc. And agreeable, and with consonancy hereunto he reads, what we commonly render (lament) ad confabulandum, to talk with. But I conceive, with submission to better judgements, and with leave of that great Person in the Church of God, that this exposition doth not at all acquit Jephthah from the suspicion of temerity and rashness in his Vow; but rather deeply charge and accuse him: For his Vow was in general, Quodcunque (as he himself reads it) whatsoever; and if so, how could he have performed either part of the dis-junction, if an unclean Beast had first been represented to him after his return: not the former part of it in any sense, Erit jehovae; for in his sense, he could not have devoted it to God to be a perpetual Nazarite: Neither according to some others sense, or rather fancies, could he have immured and Cloistered it up, that it should not Marry, and be a perpetual Votary of Virginity; and much less could he perform the latter part of the dis-junction, offer it for an Holocaust. And the exception, Si aptum fuerit, is gratis dictum; there is nothing in the Text to ground that conditional clause; and so by this Word whatsoever, In injuriam Dei aliquid non solum illicitum, verum etiam conremptibile & socundum legem immundum vovisse videtur, as Aug. if it be to be taken in the large extent, as nothing appears to the contrary. For that reason which is alleged, Nobis persuadet vera illius fides, etc. Heb. 11. he is Recorded a Believer, and therefore we are not to believe any sush gross fault of him; The same Saint Augustine fully answers loco cit. assuring the holy Scriptures not only Records the Faith, but the Faults of Believers, as he instanceth and proveth also in Gideon, whose fault was certainly inexcusable; and yet, he as well as jephihah is in the List and Roll: And thus then he resolves it; Quia sancta Scriptura, quorum sidem atque justitiam veraciter laudat, non hinc impeditur, eorum etiam peecata si qua notit, & oportere judicat, notare veraciter. For that other Reading of the Word in the fortieth Verse; grant that it signifies (as is pretended) to parley, or to talk; yet it may signify, to speak, or talk of, as well, as talk with. And so junius applies it, judges 5.11. confabulentur de justis operibus, or justitias; our Translation with Hieromes, Narrentur justitia; rehearse the righteous acts; or as others, Celebrate: and then as the sense is good and clearer, [they shall speak or talk of the righteous acts; not with] so the construction here will be currant also, they went to talk of, not with; that is, they went Annually to celebrate and perform solemnly those Rites and Ordinances which were appointed for her Memorial. That such there were, appears from the 39 Verse; and that Clause seems to declare it a perpetual established Right or Ordinance which was not to determine with her life, but was to continue after: However, this will mar some men's conjectures from this Reading, that we never Read in the Old Testament of any Cloistered for Virgins; or that Virginity was a more Honourable, or more Religious state, then chaste Wedlock. And so I marvel whence some of the Jewish Doctors affirm, That jephthah made his Daughter an House out of the City, where he kept her recluse and shut up from all Society; when as the Targum Reads it as we do, to lament, and so they Interpret the [Lethannoth] and sometimes they Interpret the Word, to speak of, or report concerning: and sometimes transitively, to celebrate, and confess: Others Read the words jointly, as by a Conjunction copulative, (and.) thus (it shall surely be the Lords, and I will offer, etc.) or more plainly, it shall be Lords, I will offer, etc. or rather, for an Offering. And if this hold, which is the most received Reading, than we may consequently with the Targum render the Lethannoth in the 40. Ver. to lament. And according to this construction, it is most evident, that the condition of the Promise or Vow, was to offer it for a burned Offering to the Lord: Now a  Offering did necessarily require the Death of the thing, or subject matter so offered, Levit. 1. in several Verses of that Chapter; and that jephthah did accordingly perform this Vow, and observe the condition, express terms carry it, beyond all exception, in the 39 Verse, where it is said, He did with her according to his Vow. But that which to me most strongly confirms this Opinion, is Iephtha's own Declaration (in the 35. ver.) and Profession, I have opened my mouth to the Lord, and I cannot go bacl: which was as much as to say; My Vow is irrevocable, I cannot commute it, I cannot avoid it: For to take away all doubts, let us remember there were two sorts of Vows; There was a singular Vow without an Anathema, or Interdict, and what was thus Vowed, might be redeemed by an apprizement, or valuation, either according to the worth of the thing vowed; or according to the ability of the Person vowing, as you may Read, Levit. 27.1.2. etc. till 13. etc. And there was a more solemn strict Vow, with an Anathema, or Interdict, seconding and attending it; and for such as this, there was no Redemption, every such devoted, must die, ver. 28.29. Like our Law of Mortmain in some respects, it cannot revert or return to the first Donor or Vower upon any account: And that this Vow of Jephtha's was of this latter sort, is plain, for the words of the Vow, Erit Jehovae, the form of Devotion by Anathema. They who desire the question more fully canvassed, let him consult Ludovici Capelli diatrib. de vot. jephthe. The Observations now follow.  
1. Hence we Learn, how far we are to imitate these Patterns. The holy Scriptures holds forth the Faith of God's People, for our imitation; yet withal, shows their faults, for our caution. The holy Spirit is that faithful witness, who approves their good deeds; but will not in any wise justify their evil: Be ye followers therefore of them, yet only, as they are followers of Christ jesus. In the same Map you have both the Main Sea represented, wherein you may safely Sail: And you have the dangerous Rocks, and Shelves of Sands Delineated, that you may avoid: So the holy Writ doth deeypher and approve what is exemplarily good in those God is pleased to instance in, That their light might so shine before men, that they see their good works, etc. That whatsoever things are lovely, or of good report; if there be any virtue, or if any praise, to think on them, Phil. 4.8. and it sets forth their infirmities, and prejudices, that we may learn to beware of them, that we presume not too much on our own abilities, or on former assistances, lest God subtract his Grace from us, and leave us in our own hands, and then indeed we shall be in a sad and miserable condition: Therefore let us in all humility, be jealous and suspicious of our hearts, lest they be hardened through the deceitfulness of sin; and consider ourselves, as the Apostle forewarns, Galat. 6.1. And let us thus reason with ourselves, these though honoured with an infallible Testimonial, a Testimonial from Heaven for their Faith, have fallen; therefore let us fear, and walk circumspectly, and be always on our guard: Gedeon made an Ephah of Gold; Samson defiled himself with Concubines; jephthah probably Vowed rashly, and performed it more sinfully. If these fell so grossly, let not us flatter ourselves with a conceit that we cannot sinne; but rather frequently and feriously consider, and remind the Apostles Exhortation, Let him that thinketh he standeth, take heed lest he fall, 1 Cor. 10.12.  
Secondly. We may learn hence, to pay our Vows unto the Lord; This Saint Augustine hath afforded us, Habet high error aliquam laudem fidei, quia Deum timuit, ut quod voverat redderet, etc. If any err in the simplicity of his heart, fearing truly lest he should offend God, (as jephthah feared to break his Vow) and provoke him, I dare not conclude him wicked; but shall rather with St. Augustine, pity and pray for his innocent mistake. God, when he declares, that he will not be merciful to them who offend of malicious wickedness; doth thereby intimate, that an innocent error, and a well-meaning mistake, may obtain mercy; If God did not take us with our prejudices and frailties, what would become of us? how could we escape? but blessed be our good God, who will receive the weak in Faith, he commends that to us, and that shows he will do it; he remembers that we are but flesh, and in the midst of judgement remembreth mercy towards them who sincerely fear him.  
The next in the Roll, is David, who in his Person was an eminent and illustruous Instrument of God's glory, and his People's good; and therefore had that high Prerogative granted, besides the Character of his Faith, to be a Type of Christ: And yet I conceive, that David is here to be understood in his Politic capacity, as he was the Chief King of Israel; and so under (David) the Apostle comprehends, and by (David,) understands all the whole Succession of Pious Kings and Princes, who were Nursing Fathers to Israel. By the way, I shall shortly remind you of one great remarkable evidence of his Faith among many; that when he had but small subsistence for himself, yet he carefully, and bountifully provided for the House of God; when he was in great want, (a shame to those who in their great fullness, let God's Service starve, and his Place of Worship decay) and straits; yet nothing must be wanting (such was his Zeal) to God's House and Worship. You shall find the Record, 1 Chron. 22.14. Now behold, in my trouble: as our commonly used Translation; in my poverty, as the Genevah Bible; in my affliction, as Junius; in his trouble, poverty, and affliction, he was Zealous to promote, and advance God's Service; He would put his Arm as far as it could stretch, he would not draw back upon common Pleas, or pretences, and as much as he could, he would do good to the House of the Lord.  
The last expressly nominated, is Samuel; and as under David, was comprehended all holy Kings; so under Samuel, is contained all holy Prophets, who is supposed first to Plant and Erect that Society; and then to Rule and Govern it, from 1 Sam. 10.5. & 10. And for this reason, because he was the Founder, and the Rector, or Precedent of that College. Saint Peter reckoned the ordinary descent of the Prophets from him, saying; Yea, and all the Prophets from Samuel, and those that follow after, Acts 3.24. And upon the same score, here it is said, Samuel, and the Prophets.  
Caetera de genere hoc (adeo sunt multa) loquacem,  
delassere valent— we te moror, audi  
quo rem deducam.  
You have seen the men; Now see their works: as were the men, such was their strength; their strength in undertaking and performing noble Attempts and Acts; and their strength in under-going and holding out against all, not only difficulties and dangers; but also all sorts of sufferings and losses. Their works follow them, which hath both purchased for them glory in Heaven; but also procured for them a never dying name and memory on Earth. O how great is thy goodness, which thou hast laid up for them that fear thee: which thou hast wrought for them that trust in thee, before the 'Zounds of Men! (Psal. 31.19.) glory and honour enough, even to satisfy the most boundlessely ambitious spirit. But to begin with their Works, which thus followed them.  
Though it cannot be verified, That every one of these mentioned Worthies did all the mighty Works which are here Related; yet it is true of all of them, that they did some one or other of these noble Acts; or what was equivalent for worth or excellency to them; For,  
Suppose that through Faith all of them did not subdue Kingdoms; yet some, many of them did; as the Isaelites under the Conduct of Joshuah, and the judges, (Iosh. 11.12. etc. and judges throughout) and David, 2 Sam. 8.1. etc. reduced thirty one Kingdoms in the Land of Canaan, subjecting them to their Laws, and Governing them accordingly. And this was thus applicable to these present Hebrews, if before the Israelites could be peaceably Possessed of Canaan, and settled there, they must encounter many difficulties; then, Per varios casus, per tot diserimina terum; then they may conclude it to be their condition, not to be secure, that they should find no opposition in their way to Heaven; many enemies to stop them in their way, and these not sleight or contemptible; but Potent, as well as Numerous: and if through Faith; than not by frand and force; the Weapons of the true Israel of God are Spiritual; and the War they manage against the rebel world, to reform, not to ruin it, is Spiritual, and so hath the truth and denomination of an holy war, 2 Cor. 10.4. for they subdued Kingdoms not by injustice, but by Righteousness. Thus it follows,  
They wrought righteousness; not by unjust, unauthorised invasions of others Rights and Possessions, to which they had neither just Title, nor lawful authority; For, tolle justitiam, & quid sunt magna regna, nisi magna latrocivia? as most of the Romans Conquests were, if ye will believe Saint Augustine; but these Conquests were for the innocent defence of themselves, and for the protection of the innocent, to preserve themselves, and rescue these from Oppression and Violence: neither were they any designs of Covetousness, Ambition, or desire of change; but of obedience to God, who first entitled them to those Inheritances, and then commanded them to enter, and take Possession; and this not by a pretended imaginary whisper, rather than suggestion of the spirit; but by a Public Edict, Decree, and Voice from Heaven.  
They wrought Righteeousnesse, discharged their trust in the Administration of that Authority and Power which God had put into their Hands: operati sunt oa quae justitia requirit: that is in plain English, They would do you Justice: or, Exercuerunt justitiam; they Executed Justice impartially, and justly; not by any Arbitrary Power, but by Rule and Law, and that an infallible one, being a terror to the evil doers, and praise of the good, Rom. 12.3. and so both in their Personal and Politic caozeities, they wrought Righteousness.  
But there is another notion of this Attribute, [they wrought Righteousness,] exercuerunt justitiam; Justice in this sense imports, Mercy, and almsgiving, and so takes under it all the Acts of Charity. Thus it's taken Psal. 37.21.25. The wicked borroweth, and payeth not again: but the righteous showeth mercy, and giveth. I have been young, and now am old: yet have I not seen the righteous forsaken, nor his seed begging bread. And Psal. 112.9. He hath dispersed, he hath given to the poor: his righteousness endureth for ever: his horn shall be exalted with honour. And from all these different sense, the result is the same; That is the duty of the truly faithful, to oppose and oppugn whatsoever is contrary to Piety and Justice, and to protect and propugne what is conducing and subservient thereto; No War is good, but where the Cause is good; No Conquest just, unless the Ground be just: Justice ought to be administered justly, with a clear indifferency, without respect of Persons; and all Justice should be tempered with Mercy, and executed to the ends and purposes of Charity: And as he that doth Righteousness, is Righteous; so none but he that suffers for Righteousness, is a Christian sufferer. It is not enough to consecrate a Man a Martyr, to suffer what they do; but to suffer for the Cause of Righteousness, that makes a Martyr, 1 Peter 3.13.14. & 4.15.16. this is indeed the right, the good old way to obtain the Promises.  
Obtained Promises; that's not, Semen promissum, for as yet he was not exhibited; the fullness of time was not come: but terram promissam, 2 Type of Heaven, they had seizure of the Land of Canaan; and this they obtained, because they wrought Righteousness, and in their way captivated all opposition: no coming to Heaven, but by observing the conditions whereon it is promised, subduing our rebellious wills, and unclean affections, and by doing righteousness, hac itur ad superos: The way to obtain Heaven, is to subdue sin, and work Righteousness; the way is obstructed, when these are not in conjunction: And thus Junius, Ex eo study, eventus sequitur; they obtained what they sought for, and required; because they did that which God commanded and required of them, and all these they obtained not, simul & semel, at once; but occasionally, as their respective exigents did require, some one way, some another, as they found them in the days of their Pilgrimage: for some of them were so hard put to it, that they were forced to stop the mouths of Lions, lest their widened jaws should devour and enclose them.  
[They stopped the mouths of Lions.] Thus Samson rend the Lion roaring against him, as he would have rend a Kid, Judges 14.5, 6. Thus David rescued a Lamb from a Lion, and when he arose in revenge against him, he caught him by his Beard, and smote him, and slew him, 1 Sam. 17.35. Of Bevaiah it is said, he slew a Lion in the midst of a Pit in time of Snow, 2 Sam. 23.20. But most signally and observably, this is held forth in daniel's great Deliverance, Dan. 6.22.23. And this was very considerable and useful to these present Hebrews, and to all succeeding Christians. God many times stops the sury, rage, and seircenesse of their most cruel and malicious Adversaries, putting hook: in their noses, bridles in their lips, and turning them back, Isay 37.29. restraining their violence, and settering their sury, and chaining up their madness; when they are hot upon mischief, he will either send his Angels, to stop them in their pursuit, or divert them; or infatuates them, striking them with blindness, or an Army of Vermin to encounter them; or else with the rod of his mouth, and the breath of his lips, he will tame and temper them, that the Wolf shall dwell with the Lamb, and the Lion shall eat straw with the Ox, Isay 11.6.7.8. And as God will be a deliverer thus from unreasonable men, whom in these respects our Saviour calls Wolves, Mat. 10.16. David, Lions, preying young Lions, Psal. 57.4. & 58.6. Saint Paul, Beasts of Ephesus, Dogs; so will our Lord jesus defend us against the roaring Lion, the Devil, who walks about seeking whom he may devour, 1 Peter 5.8. This great one, who hath all the other Lions to prey for him, is so baffled with the Lion of the Tribe of judah, that he may roar, but he cannot devour; he may assault, but he cannot take, unless you yield: If you face him, he flies; if you resist, he runs; though he be a malicious, implacable enemy, he is a spoilt, cowed, and conquered enemy: Christ hath overcome him for us; and so he may show his teeth, but he cannot by't; he may assault, he cannot take you, unless you betray yourselves into his hands.  
But they obtained, as much as this upon another account, they [quenched the violence of Fire,] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Vim & impetum ignis, stopped the inseparable property of fire, suspended its present power; and which was more, gave the flames a distinguishing faculty, to consume them who were at a distance from them, and to preserve them who were cast into them. The History is famously known, Dan. 3.16.17.24.25. and so I shall not here add more, but how far it concerned these Hebrews, and the after Christians; shortly it affords this Observation: That if the Children of God be exposed to Tyranny, he will subdue the spirits of Princes, and refrain the fierceness of men; he is the same God in Power, his Hand is not shortened; fear not therefore, if thou art his, than his promise is good to thee, When thou passest through the Waters, they shall not overflow thee; When thou walkest through the fire, thou shalt not be burnt, neither shall the flames kindle upon thee, Isay 43.2. Again, know assuredly, That if by Mortification, and true Repentance, thou quench the fiery burning flames of sinful lusts, and concupiscences; thou shalt escape the scorching flames of Hell fire, the portion of the wicked, Psal. 11.6. and the everlasting burn thereof. These are the great deliverances: the lesser they follow; but very considerable ones too. For it follows,  
[They escaped the edge of the Sword,] the Destroying Bloody Sword passing through a Land. This may be exemplified in several instances: David sensed off the stroke of saul's Sword, 1 Sam. 26. Elijah the Sword of Ahab, 1 Kings 19 Elisha the whole strength of the King of Syriahs' Army, 2 Kings 6. But when they could not escape thus; then they proved Valiant, and Victorious, for so well were they exercised and experienced, that as it is expressed soon after.  
[They waxed valiant in fight, and turned to flight the Armies of Aliens,] Neque comitatu & legionibus sucoincti communem cum multis Victoriam, sed nuda virtute animi singularem de perfidis retulerunt triumphum, Ambrose lib. 1. Off. cap. 35. Not by multitudes and numbers, but by clear resolution and gallantry: Both which are evidenced in joshua: Gideon, and the succeeding judges; In David, Asa, Ichosaphat, Kings of judah, 1 Sam. 14. 2 Chron. 14.12.13. & 30.24. If God arise, the most terrible preparations, deepest policies, and best furnished strength proves invalid, Psal. 68.1. Isay 8.9.10. But here is one Deliverance more, which though we have over-leapt, yet we must not pass by it, for its the ground of all the foregoing; And that is this:  
[Out of weakness were made strong.] Some indeed Expound it, Of bodily frailties, and infirmities, they have recovered from dangerous and tormenting diseases; whereof Hezekiah is a strong proof, Isay 38. Convaluit de infirmitate; A deadly distemper had seized on him, and nothing but Faith, and the Prayer of Faith prevailed for his recovery; this saves the sick, james 5.15. Maet. 8.13. But I conceive it may justly be understood of all kind of desperate straits, dissiculties, and hazards, when they were at a loss, not knowing which way to turn; Faith finds them a way, directed and established them. So junius inclines, and therefore (because so the word is used, Rom. 4.20.) reads thus the words, In rebus infirmissimis divinitus fuerunt confirmati: When all was thought to be gone, and the business done, Faith failed them not, but supplied them with hope, resolution, and courage. And so Saint chrysostom refers this to the reduction of the jews out of the Babilonish Captivity, which was, when their ease was desperate, if we look only at their then condition, their state and juncture of affairs, which the Church also Celebrated accordingly, and acknowledged, Psal. 126.1. When the Lord turned again the Captivity of Zion: we were like them that Dream. And so Theophilect in loc. applying hereunto Ezekiel's Vision of the Dead Bones, Ezek. 37.1.2. etc. But,  
Lastly, The last Enemy, Death, is yet to be destroyed; And this also Faith hath done, and that not by the Faith of the stronger party, but of the weaker Vessel: For it thus lies,  
[Women received their dead, raised to life again:] weak women, strong in Faith, obtained great favours; witness the widow of Sarephath, or Sarepta, 1 Kings 17.22. Luke 4.26. for although this high favour might seem to be the immediate effect of Elijahs Prayer, and this virtue to proceed from his Devotion; yet the widow's Faith acted her part, and concurred in the production of this effect: And herein her Faith was evident, that it obliged her with her small stock and pittance, to supply the Prophet's present necessity, being assured that God, even in that Famine, would relieve her, and recompense her Charity: So that her Faith was the Causa protataretica, the external moving, and primitively provoking Cause, that which both moved Elijah to entercede, and inclined God to be more favourable to his Petition; even because she through her Faith working by love, was subjectum capax, a proper subject to receive such a mercy. And this also is seconded and confirmed by the Shunamites Son twice received; Once when life was given him, 2 Kings 4.17. And then again when restored to her, in the 36.37. Versos, after Death; her Charitable Devotion, issuing from Faith, obtained this double Concession: This the Psalmist declareth, Psal. 116.8. For thou hast delivered my Soul from Death, mine Eyes from tears, and my Feet from falling. And Saint Paul experimented, 2 Cor. 1.9.10. But we bade the sentence of Death in ourselves, that we should not trust in ourselves, but in God which raiseth the Dead. Who delivered us from so great a Death, and doth deliver: In whom we trust that he will yet deliver us.  
But good Works have usually the fate to be misinterpreted, good men to be flandered, and a good cause to be persecuted, and hated. Because I follow that which good is (saith David) therefore evil men pursue me with deadly hatred. And the Apostle fully satisfies us herein, in that positive definition, or Aphorism, They that will live godly in Christ Jesus, must suffer persecution; that is, from absurd, and unreasonable men. The world hated Christ, and hated all his; it persecuted them, and still persecutes them: In the World ye shall have tribulation, was our Saviour's prediction to his Disciples; not as they are single Persons, but as Disciples: And hereupon it follows, That eminent Professors, are eminent Sufferers, famous as well for their Passive, as Active Obedience; and Recorded as well as made glorious by their patience and perseverance in their most shameful and painful executions.  
Q. But who were these [others?] Were they distinct Persons from the former mentioned Worthics, or the same?  
A. Indeed many conceive those [others] to relate to the several Prophets succeeding Samuel, who was before nominated; and particularly instance in Micaiah, 1 Kings 22.25.26.27. who was smitten by the false Prophet Zedekiah, and after imprisoned by Ahabs' order unto Amen the Governor of the City. And in jeremiah, who for the same imaginary Malignancy, suffered the like punishment for the latter part of it, jer. 38.6. And in Zachariah, 2 Chron. 24. 2●. And in Isaiah, whom the Jows report to have been sawn asunder, or in pieces, by express order from Manasses; And those who are said here to have wardred, etc. are upon this way supposed to be David, who is said to be hunted by Saul as a Partridge in the Mountains, 1 Sam. 26.20. And Elijah, who upon Jezebels threatening, fled to Beer-sheba, 1 Kings 19.3. And of those Prophets which Obediah concealed, 1 Kings 18.3.  
Yet with some other Interpreters, I rather believe, That the Apostle was more methodical in his Induction, than thus to go back and forth, off and on; And these Reasons seems thus to persuade me.  

1. The Apostle had formerly spoken of David, Samuel, and the Prophets; and after the mention of them, this Relative Particle [others] follows; so that this [others] seems necessarily to be others from them premised.  
2. The Apostle aiming in this induction to bring down the series of the faithful till the present Age, must necessarily in this his induction, and deductions thence, still descend from the first times pitched on, than the succeeding, till the present be taken in; which course is both agreeable to an induction as such, and to this scope and conclusion from it. Thus it is apparent, he gins at Abel, and so passeth to Enoch, his Successor in the Faith; So to Noah, Abraham, the Patriarches, the Judges, the Kings, and Prophets; and so downwards still to the following Generations, which was the time of the Maccabees, they succeeding the Prophets and Kings; and so I think that these miseries set down here, relate unto these Persecution, which the Lewes after their return endured under. Autiochus Epiphanes, one of the Successors of Alexander the Great in Syria, about two hundred years before the coming of the Messiah in the Flesh. The Records of whose mischievous designs and horrid cruelties, are reserved in the Books of the Maccabees; which because they have fallen under suspicion, censures: and severities, I shall by the way (and the digression may perhaps be useful) add something in rescrence to those Writings. And first I shall suppose, and grant, That they are not any part of the Writings of Moses, and Prophets, commended to us in the New Testament as the Oracles of God, and Dictates of his Spirit. And secondly, That the Lewes had not any such esteem of them, and therefore never received them into their Canon of Holy Writ. But then in the next place, it is most certain, That they have been, and still are generally reputed, and taken for an History which may be very useful in the Church of God, though not for the confirmation of any Article of Faith, or decistion of any controversy in Point of Religion; yet for the edification of the Church, to bring down the Church Story after the Writings of the Prophets, till Christ and his Apostles lived: And therefore the Church of God hath judged them worthy to be inserted in our Bibles, and annexed to the Books of the Prophets, as a confirmation, and continuation of the Historical part of the Old Testament, to acquaint us with the State of the Affairs of the Church then, and as Christ's coming: And yet to prevent mistakes, have noted them with the mark of Apocrypha, and by that Character hath excluded out of the number of Canonical Books. But  
3. These times seem rather to be intended by the Apostle, because even to that very time of his Writing, these Hebrews had a continued fresh remembrance of the cruel miseries the Jews suffered under that Antiochus.   
Lastly. There is a very great and perfect resemblance in the punishments inflicted by that Tyrant, with those here specified, which will the better appear by taking a clear and distinct Cognisance, and survey of them; first in General; then in Particular.  

1. The Persecution was for Religion, as was pretended; it was Death for the jews to observe the Law of God; it was Death not to consorme to this Tyrant's Idol-service, 1 Maccab. 1. and all these Persecutions are usually hot and violent, because men think they do God good service, when they manage with sury the Devil's cause; and then the highest and severest Punishments which malice can invent or fancy, are but the innocent executions of justice; and such were these Punishments of all sorts which have been discovered; for here is mention of torments, contumelies, imprisonments, exiles, death itself, and several sorts of dishonourable cruel deaths. For,  
2. Here we find that some were tortured, [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,] that's beaten with Clubbs, or bastinadoed till they died; a● we Read of the good old man, Eleazar, for the indeed good old cause. God's Religion and Laws, 2 Maceabes 6.28.29.30. the punishment was to bind the miscrable Patients to a great Log of Wood or Timber, made (as I suppose) most like a Ships windless, and for such an use, and there distand and rack them; and when they were thus distended to a certain, and to the height, every part was sesible of the Rack and Strappado; then they were beaten with Cudgels till they died. Yet being thus tortured, it is further reported of them, [that they accepted not deliverance.] That they, etc. They slighted those overtures and conditions of dismission and liberty which were tendered them, depending on Gods Promises for eternal life, not daring to hazard Eternity for a miserable temporal subsistence, and being very willing to lose their life to save it. [Others] had tryasts of erne● meckings and seourginge; nothing was overseen or omitted to render them odious and miserable; some will take a mock who will not endure a stroke; others a stroke, who yet will not abide a mock; these tormentors therefore to make sure work, tryeth them both ways, if the one sail to provoke and distress them, the other will prove, and they are called, cruel mockings, because nothing more piercing or pressing to a free and generous spirit; for they are usually an affliction upon an affliction; it is to overloade the oppressed, and to kill the wounded. Hence Ishmael● mocking of Isaas, (Gon. 11.9.) is expressed Persecution, Galat. 4.29. David esteemed a reproach, an oppression, a kill oppression, as with a Sword in his boxes, Psal. 42.9.10. And his great complaint (Psal. 44.13.14. & Psal. 79.4.) was, That he was a reproach, a scorn, and derision, to be a byword, and shaking of the Head among the People. And the uttering and speaking hard things, is ●●iled, breaking his people in pieces, Psal. 94.4.5. But if there be not cruelty enough in mockings, there is smart and sname too, ignoming, sufficient in scourge; a punishment proper only to the base and more contemptible sort of Offenders. [Others] again, had trial of Bends and Imprisonment; that is, cruel Imprisonments; not barely confinements or restraints; not only close Imprisonment, but like joseph's, their feet were hure with fetters, they were laid in Iron, Psal. 105.18. [They were stoned, they were sawn asunder.] You shall find the barbarous execution of these, 2 Maceabes 7. throughout. [They were tempted.] This finds some variation; for tempting sometimes imports the most cutting piercing griefs and anguishes, such as not only carry with them great pain, but a quick and subtle apprehension also of that pain and sorrow; therefore great sorrows, or rather, the sharp sense and feeling of them, is abstractedly called temptations, Heb. 2.13. He suffered being tempted, that is, he sadly and passionately resented. So Heb. 4.15. He was tempted, that it, as is evident from the precedent term of opposition noted by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he was touched, touched to the quick, deeply with the feeling of our infirmities; and then, according to this notation of the Word, the sense is, They had such a sharps sense of their sad condition, that as Christ, so their souls were sorrowful, exceeding sorrowful, even unto Death. Sometimes it signifies, gaining and winning flatteries and seducements with fair words, and large promises. Thus the Devil tempts; and so he tempted Christ, by giving him in overture the Public Faith of his Kingdom, Matthow 4.9. and then thus they were tempted; this Tyrant Antiochus, besides his menaces, torments, and arts of violence, endeavoured by flattering persuasions and proposals, to seduce them to a desertion of, and defection from their Laws and Religion; a method which proves very successful, and never misseth, when directed to worldly, mean, and vulgar tempers: Tell them but of great Estates and Revenues for their revolt, etc. then per saxa, per ignes; every obstacle shall be removed; and then too as Lalius in the Poet, they are fit for any enterprise; Pectore si fratris, etc. Luc. Phars. lib. 1. And this way was attempted by Antiochus his Executioners with that good old jew, and their old acquaintance, Eleazar, a Maccabes 6.22.23. and this sraud Antiochus himself 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 Moderns, Calvin, and junius; the former, he supposeth this Word to be superfluous added to the former from their similitudes, and sound, by some unskilful Reader, who mistook the Word, (as such mistakes are ordinary) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; and so in process 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 than the former. But I shall add nothing but this, that Bernardus non vidit omnia; and that either this latter Critical mutation of the Word by junius; 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; frowns nor favours will prevail to seduce, or affright them from their duty. Then  
[They were slain with the Sword;] Decollation, or beheading was then in use; and it was crime 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, outlawed, having no Law, or Ruler to protect them. They than that escaped the severity of the Sword, were Exiled, and forced to fly, as excepted Persons; some of them perhaps in an holy jealousy of themselves, suspecting their strength was not sufficient, either to hold out against the Tyrant's rage, or to resist their Friends and Countries temptations, and so fearing lest their infirmities might betray them to an unworthy compliance. Others in true Christian policy, endeavouring to preserve themselves from this storm, and to reserve themselves till God shall be pleased to cause a great calm; in the mean 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 merciless hard) World; as you may find 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 only lawful to fly in time of Persecution; but if the flying be Christian, upon such prementioned motives, it will pass for a lower kind of Martyrdom; Otherwise Christ would never have permitted it, much less prescribed it to his Disciples. Both Ancient and Modern Authors have fully writ of this: Among the Ancient, Tertullian, and Cypryan: Of the Modern, 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 Heirs 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 Owls and Foxes, in Deserts and Cavarns; those for whom Christ died, are in this life destitute, etc. who have an Estate of Glory; have no Portion, nor mansion in the Earth; the Children of Light fly here to dismal and dark recesses; and they who have put on the Lord Jesus Christ, and are clothed 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 superficial survey of this their condition, and pass a sudden 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 testimonial and approbation of the all-glorious, and graclous God; the World's fugitives, are his favourites; its loathing, God's love; its scorn, God's delight; whom it brands, God observes; whom it condemns, he honours, and therefore here bestows a note of honour worthy of our strict observation; the World was not worthy of them: The World saith, Away with such fellows from the Earth, it is not sit they should live, Acts 22.22. And that is the censure of the World, 1 Cor. 4.9. For I think 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 Angelo, and to Men. But God otherwise order 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 departed 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 Jews demean 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 signal conquests of Faith: A Believer is always Victorious, whether he Conquer by Prowess, 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 truly more, because greater magnanimity in cheerful undergoing of hardness, then involuntary undertaking: For undertakers (and very forward ones too) many times faint and flag, and give over; whereas a sufferer shows his resolution, and clears all suspicion of falsehood, or inconstancy to his undertaking. Indeed, a true Believer is the same in every contingency and state of affair, and is equally resolved and disposed, both for prosperity and adversity; and when most afflicted, his Faith is most glorious, for than it appears in those eminent Graces of humility, meekness, resignation, etc. which otherwise perhaps had been obscured. And so it is of very faithfulness, that God suffereth the faithful to suffer, even that the trial of their Faith might be much more precious than Gold, though tried with fire, 1 Peter 1.7. The Devil, and the World opposeth to them the Passengers Argument to Christ on the Cross, If thou be the Son of God, come down from the Cross, etc. (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 pass from me: yet not my will, but thine be done? It was a weakness 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 withal, he acknowledgeth himself to have been overtaken with it, and so continued, until he newt into the House of God, and diligently enquired after the ways of God's Providence; and there he found (though the depth of his judgements are unsearchable, and his ways past finding out) what was obvious and legible, That no success, or prosperity of the wicked, hath power enough to make them happy, or entitle them to God's favour; no adversity or cross emergent can make (without any sullen Stoicism) 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 fail 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 dependence and hope in God, who never faileth 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 despair; for we live by Faith, and our hope is an anchor of the soul, both sure and steadfast: Persecuted we may be, we must be; (Ye shall have tribulation, saith Christ, john 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 down (humbled 2 little) but not destroyed; not cast off, or rejected; and this condition is so far 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 crowns; the more their crosses, the more their crowns. And agreeably to this, the Schoolmen have assigned and assured to the Martyrs, the largest share and measure in the accidentals of Eternal bliss, what is over and above the essentials belonging to them, Aquinas Suppl. per 3. qu. 96. art. 12. How true this supposition is, that there are such accidentals of beatitude, and that they are belonging to Martyrs, I define not: yet I believe 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 external 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. etc.) to them: And as in all, so chief in these dispensations, he hath ends and purposes of Infinite Wisdom and Goodness; 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 God's glory, and set forward man's salvation; for hereby God makes known his infinite Power and Wisdom, by bringing light out of darkness, good out of evil, extracting Cordials and Restoratives out of Poison, curing desperate distempers by corrections; his infinite goodness, suffering the Bush to burn, but not to waste and consume; the Body to smart, but the Soul 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;  intelligeritis, neminem esse, qui ant sine ratione velit poename subire, aeut tormenta sive Deo possit sustinere, saith Minutius Faelix, Oct. None would suffer those torments Christians did, unless they had good grounds for it; neither indeed could any suffer them, unless he had a good God, an Almighty Father to hold him up, and secure him: And yet, as the same Ancient; Quod corporis vitia sentimus, & patimur, non est poenae militia est: Their sufferings are not truly 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 patiented submission, and resignation of God's servants under the Cross, discovering Graces, which otherwise would be concealed and unknown. Had not Job contested with, and baffled the Devil's policy and pretences by his dependence on God, in the greatest miseries the Devil could invent, or inflict, his Faith and fincerity, had been either under suspicion, or under a Cloud; his constancy and adhaerence to God in those great conflicts and trials, both cleared and experimented his innocency; for in such exigents, the case is cleared, That God is believed, loved, and obeyed in and for himself, without any mereinary servile respects, Christ is followed for his Doctrine, not his Loaves: The innocent sufferer, that endures for God's sake all the evils of the World, cannot be suspected to drive a secular design; it is evident, he seeks for Heaven, and the enduring substance in that continuing City; Times of suffering, times of trial, than we are Christ's probationers, whether we be fit to be admitted into the society and number of his Disciples; then Christ's Soldiers; and whether we be fit to be listed into the Roll, and taken into their company, will certainly appear; Then the King of Heaven may behold his faithful ones hazarding their lives and fortunes in his service, and for his honour; and his pretenders, sitting down, deserting, or complying with his Enemies; then he diffenceth his people, from Rebels, and newtralls. Iugeniun● singulorum periculis pensitat, as the same Ancient; He finds their love and fidelity, or their falsehood and hypocrisy; then he understands them, whether obedient to Authority, or refractory; whether a willing people, or pressed Hirelings: and thus they grow famous for their fidelity; their sufferings, their trials, and all at last shall be rewarded. Yet here, for the most part, the Crosses exceed the Crowns, the proofs the rewards: Witness the Jewish Church of God, long oppressed in Egypt; and though after its removal, it was through many difficult passages, and by sharp encounters at last, seated in Canaan; yet even after this seeming settlement, it had its Vicissitudes, the changes and mutations of Affairs, and then again carried into Captivity: and yet, after its Redemption, it was in a various state, till the Christian Church was form by Christ, and his Apostles: And even this, upon the first Model, was hotly assaulted with Persecution: This Church no sooner gained breath from under one, but she sobbed and sighed under another; Nero, Domitiau, etc. glutting, and surfeiting with Christian Blood, and making triumphs in their Murders, Paeul. Oros. lib. 7. Indeed, she had rest and peace for a good space after Dioclesian, under Christian Emperors: But than Heretics sprung up, and infected her, and she lay distressed under the jurisdiction of Arrian Officers, and the invasion of Hunns, etc. See Salvian de gubernation Dei, not as if God had in any of those exigents neglected his little Flock; but as Minutius well observes, Nobis Dem neo non potest subvenire, nec despicit, cum sit & emnium rector, & amator snorum: but because he will show his Authority in Governing the World, and his love in searching his Church: Or as the excellent Morney expresseth it, Mala bonis, bona; Malis bona, mala: Good things, or those rather which we commonly call so, are evil to evil men, because they abuse them; their strength by intemperance, their power by oppression, their Estates by luxury, and they have their reward, their Portion. Evils of the World, or those which are so reputed, are good things to good Men, because every thing to them worketh for the best, God hath designed them for Cures unto them, and hath assigned a reward of those, eternal life to those are cured and corrected by them. It would be endless to Glean up what the Labourers in God's Harvest have left to our Hands, both Ancient and Modern, especially the Ancients in their Apologies. I shall only take some remains from one of them, as I find them gathered, and give you a taste of them; They are six Conclusions which Saint Augustine hath laid down from his own, and his Predecessors Observations of the Divine Providence, in his promisenons dispensation of outward things. You may find them, in 1. lib. de Civitate Des, cap. 8.9. Whereof the first is, 

1. Patientia Dei ad peniteutiam invita● males: The Patience and forbearance of God towards finners, is to move them to Repentance; and sometimes, saith he, it proves so, though if this method take not, they then heaepe up wrath against the day of wrath, and revelation of the righteous judgement of God, Who will render to every man according so his deeds, Rom. 2.5. etc. And on the other side, Flagellium Domini, ad patientiam credit bones: His Rods to the godly, are corrections and instructions; God disciplines and tutors them to patience, meekness, resignednesse, etc. making even to kiss the Rod: Psal. 119.71. It is good for me that I have been afflicted: that I might learn thy Statutes. And Psalm 94.12. Blessed is the man whom thou chastenest, O Lord: and teachest him out of thy Law.  
2. Placuit Divinae Providentiae, etc. God hath provided future good things for the godly, Luke 12.32. which the wicked shall not be capable of: And he hath prepared future evils for the wicked, which shall not touch the godly, Luke 16.25. etc.  
3. 1st a vero temporalia, etc. God disposeth of his temporals in common, and promiscuously, Eccles. 9.2. All things come alike to all: there is one event to the righteous, and to the wicked, to the good, and to the clean, and to the unclean; to him that sacrificeth, and to him that sacrificeth not: as is the good, so is the sinner; and he that sweareth, as he that feareth an Oath. ver. 11. I returned, and saw under the Sun, that the race is not to the swift, nor the battle to the strong, neither yet bread to the wise, nor yet riches to men of understanding, nor yet favour to men of skill, but time and chance happeneth to them all. Mat. 5.45. For he maketh his Sun to rise on the evil and on the good, and sendeth rain on the just, and on the unjust. So that by them we cannot understand whom God doth favour, or hate: Yet by them this we ought to learn;  nec bona cupidius appetantur; That those goods, or rather shadows of good, should not be too solicitously, or passionately coveted or affected, whereof the most wicked are joint-tenants, and many times Principal Possessors; Et nec mala turpiter evitentur; neither should evils, or rather shows of evils, be basely and meanly declined, which God hath often shared out for the lot of the Righteous.  
4. Ostendit tamen Deus saepe, etc. God in these distributions, gives the World notice of his glorious Attributes; For, Si omne peccatum, etc. If he should punish every sin with a notorions, palpable, public judgement, that one might see the crime by the judgement, Nihil ultimo, etc. men would never think of a future Account, nor of a Day of Judgement; but would verily think, as some have thought, the Resurrection passed already, so that day of judgement. And if the reward of Righteousness lay here, we should not fancy another state. And then the Apostle concludes, We were miserable, 1 Cor. 15. But again on the other side, Si nullum peccatum, etc. If sometimes the Punishment were not as open as the Fault, men might dispute and cavil with God's Providence.  
5. Si Deus secundas res, etc. If God give not to some of his Suitors a full and liberal share of Earthly things, men would doubt whether he were the Donor and Benefactor of them, and suppose them the get of their wit and policy, their labour and industry, and sacrifice to their own nets: Et si omnibus eat petentibus; and if he should gratify every Petitioner in the same kind, than men would conclude; Religion were only a politic Engine to gain by, as the Devil argued against Job. Doth Job serve God for nought? so carnal minds would reason; They had reason to serve God, who is so ready at every turn to serve them; Nec non pios, etc. sed cupides, & avaros facere; This indeed were to make men not godly, but Mammonists; not holy, but worldly.  
6. Manet dissimilitudo passorum, etianes in similitudine passionum; The several demeanours of the sufferers, makes a clear difference betwixt the righteous and the wicked, Mal. 3.18. So the wicked fret, murmur, (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 himself, betaketh himself to Prayer and Praises; and considers, that he is punished far less than he deserved; examines himself, how the case stands betwixt God and his soul, and he looketh unto the Hand that smites him, and takes his Cross kindly, either as a correction, because he hath sinned; or as a caveat, not to sin; or as a trial of his Faith: And so, Super totam materiam, that Father resolves; that though good and evil be common both to the good and evil; 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 evil man, is insolent, and cruel; in an high condition, is mad; or desperate in a low Estate. The evils which the good suffers, always betters, and reforms him: An evil man, Felicitate corrumpitur; is first corrupted, then poisoned with good things, Prov. 1.32. impunity is the saddest punishment; and God's wrath is at the height, when he will not afflict again, 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 himself, useth no further methods to reclaim him, and then, he and his sin thrives, till judgement be executed against them. Indeed this Father shows in the sour next following Chapters, particular instances of God's Wisdom, Justice, Power, and Goodness, in permitting the Righteous to be troubled, and the great advantages they may receive thereby. But I shall only propose to your consideration Jobs case, and offer to your observation the series, and contrivances of Providence in Joseph, Reseve, Sale, Advancement, his after Imprisonment, and again his high Preferment, and how in every or all of these, you may see God's Justice in afflicting his Wisdom in ordering those alternative sorrows and joys, his mercy in moderating his brethren's rage, and his griefs; his power removing, and his goodness in rewarding, and even by this uncouth way, providing for the necessities, and relief 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 persuade 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 forefather's demeanour 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 Affairs, and Persecution, either your Deliverance is expedient for God's 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 wisdom, did deliver: and save your Ancestors; so (if the time be come) will he deal 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 himself; he will never fail nor forsake them that trust in him; the patiented expectation of the Righteous, shall find what they wait and attend for: He that believeth shall not be confounded; He that hopeth shall not be ashamed; that is, baffled in his expectation: If the negative part of the dilemma be conceited, then from the same Precedents, you have these encouragements and arguments: There is nothing happened you, but what hath befallen your holy Fathers, God's 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 faithful, 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 bear it. They weited on God's leisure, so should you, Faith will teach you to do so. In all changes, the most changeable, unsettled times, he settled 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, faithful. And now me thinks, the Argument runs not only à pari, but à fortiori; not only 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 faithful attendance on God, than they; for they had only Promises, and Prophecies to live upon, to nourish and cherish their Faith; you have not only what they had, even their Promises, and Prophecies; 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 Prophecies 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 Prophecies, you have experiments to strengthen your Faith; and how powerful 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 Rhetorical Sillogismes, have a strong persuasive Power both with men of great judgement, and weaker parts, for they insinuate (especially if they jump with men's inelinations) more easily, and purchase more kindly men's affections, than down right reason, argument, or demonstration, and are hereby a Topicke more apt to gain imitation, than precepts backed with the most cogent reason, to procure obedience. For the obligingness of a bare Precept, is either from the authority of the commander, (and men are naturally rebels, vitimur in vetitum) or the reasonableness of the duty; and ' it's the hardest thing to effect (considering how men are inclined to be drawn by sensual objects, and led by customs) that reasonable men should be in their duty rational; or from the assurance of reward; and how dull men are to apprehend and believe future good things, and to live by hope; every one saying, Let me have it in my hand, and so make sure work, is frequently experimented; and so this very consideration is an abatement to the power of Precept. But Examples makes all these respects and obligations good; for if the command run thus, Do this, not because it is commanded; but because this is the practice of the wisest, and the best, or the most honourable, they have done so before you, and been very successful in their do; what is thus exemplified and experimented, is readily and faithfully observed, and most confidently (which is the quickening, and forwarding of action) expected. Examples and experiments of this kind are many and frequent; and indeed, ' it's the chief end of all Historical Relations, and the Writing of the Lives of the Jewish, Christian, and Gentile Worthies. For, Mollissime suadetur exemplis; though Examples be not argumentative cogent proofs to profound judgements, and strict disputants; yet to most men they are most effectual, because more fit to persuade. And therefore Aristotle lib. 8. Top. cap. 2. thus resolves, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, an Argument, is more pressing prose; an Example more obliging: an Argument draws the understanding; an Example leads (and faciliùs dueimur quam trahimur) the affections; that indeed more powerful, yet this more prevalent. Themistocles saw Miltiades Trophces, and this ocular demonstration did prevail with him for imitation above any either precept or reason, but this one, to follow so brave a Precedent; Achilles his same, set Alexander on action; and Alexander's, Julius Caesar's; and Caesar's honour hath made many thousand adventurers since: And to come somewhat nearer and close to our holy Profession; Hath not Christ upon this score set himself for an Example? Hath not the Apostles proposed themselves subordinate Patterns under him? and required us to look to the former times, and take the Prophets, Patriarches, etc. for Precedents to us, and our actions? And hath not this very Apostle brought in and summed up a Cloud of Witnesses to confirm an infallible truth, and to provoke imitation? Nay, Doth not the Christian Rule strictly require exemplary Piety in all Believers? that they be not only burning, (having Zeal in themselves) but shining lights, by their practice communicating and diffusing it to others, give visible proofs of that hope is in them: For thus runs the rule, Let your light so shine before men, that they may see your good works, and glorify your Father which is in Heaven, Mat. 5.16. And so, 1 Peter 2.11.12. Dear beleved, I beseech you, as strangers and pilgrims, abstain from fleshly lusts, which war against the soul. Having your conversation honest among the Gentiles, that whereas they speak against you, as evil doers, they may by your good works which they shall behold, glorify God in the day of visitation. And here we may see and admire the infinite love and goodness of God towards man, that he, for a supply and secure to our frailties and prejudices, seconds all his Precepts, with Promises, and empowers these by Examples and Experiments; that whereas, as our God and Lord, he might use only his Word of command, and strictly, and upon the severest penalty, exact conformity; yet he is pleased to consider, that we are but Flesh, and therefore not to make use of his absolute and Sovereign Power over us; but as an Indulgent, to win and gain us over to himself by such Arts and Methods, as have the greatest influence with weak infirm men; great Promises, and good Examples; Promises, to encourage; Examples, to lead, even to lead, if we will not drive: If Power prevail not, goodness may. Nay, God in this Instance, hath not only so far condescended to our infirmities, as to prove the reasonableness of his dictates to us, to convince our understandings; but he hath, ex abundanti, afforded Promises, to whet and excite our wills, and Patterns to guide and conduct our affections. And here also we may see and admire the rare composition of the Book of God: the holy Scriptures, which not only declares unto us the Will of God; but furnisheth us with Arguments ad hominem, strong persuasives to confirm thereto; it abounds with persuasives of all sorts: So that we may justly take up Tertullia's Devout Contemplation, and expression, Adoro plenitudinem Scripturarum: So we, we adore the fullness of the Scriptures: It's full of clear Prophecies, holy Precepts, gracious Promises, glorious Examples; It's full of Prophecies, and they are full of truth; these forewarn us, to fly from evil to come: Full of Precepts, and these full of Piety, to exhort us to be fruitful in good works: Full of Promises, and these full of mercy, and sweetness, to incline and move us, to believe his Prophecies, and obey his Precepts. Full of rare Precedents, and these full of Evidence, to ascertain his Promises; Prophecies to prepare, Precepts to command, Promises to encourage, and Examples to lead us the way to the way, the truth, and the life. Prophecies shows us fully the infinite wisdom of our Lawgiver, and that it is our wisdom to believe them, and none else. Precepts declare his infinite Power and Sovereignty, and that it is our duty to observe them. Promises proposeth his infinite goodness, in rewarding us for our duty; and it is our Piety to hope for, and depend on them; our comfort that we have them, and so good a God who will reward us far above our deserts. Examples to evidence his infinite truth in performing his Word of Prophecy and Promise to them who performed their duty in obedience to his Precepts; and it is our glory and happiness to partake of the benefit of these experiments, by following exactly those good Examples.    
Yet no Examples work so strongly, and leave such deep and lasting impressions, as the Examples of those, whom nature teacheth us to love and honour, to imitate and depend on our famous Progenitors, from whom we have our extraction and discext; and so, as we esteem it an honour to be of a Noble Family, either civilly, or religionfly, or both, (as the Jews and these Hebrews took themselves to be, and so their glory was, We have Abraham to our Father: and their Rule was, Quod accidit Patribus siguum est Filiis:) so generally, posterity strive to resemble their Parents in their qualifications, and are ashamed to degenerate, as if they had no affinity with them: And hence it is that we take all disparagements of our ascendants so unkindly, and every reproach of degeneration, for the highest affront and indignity; because we are so nearly concerned by a principle of self love in their honour and reputation. Thus the Heathens; as for example, Priamus concludes from an unworthy Villainy commiated by Pyrrhus, that he was none of Achilles his Progeny, At non ille satum, qu● it mentiris Achille, etc. And Aeneas resolves, Dido was Nobly Borne from her honourable respects, Tanti talem genuere Parents. And the persuasive to Ascanius for high attempts, was fetched from his Alliance, Te Pater Aeneas & aunuculus excitet Hector. As for the Jews, any who is acquainted with the History of the Old Testament, will find them to be great honourers of their Families and Tribes; and so the Maccabees and these Hebrews. And therefore the Apostle useth here this holy fraud, to catch them with those Arguments, which would take and please, (Et prodesse volunt, & delectare) and profit them. And here also I crave pardon to interpose a conjecture, which is, That Job, that (Magnus Victoriaerum Dei artifex,) great Pattern of Piety, though honourably remembered and enroled by God himself in the Book of Life, (Ezek. 14.) as one of the three eminently righteous Persons, is yet omitted in this Catalogue, for this reason; Because he was none of the Jewish Race, or Hebrew Line, and so his Example would not have been so pertinent, and effectual. And to come yet somewhat more home; as these Hebrews had the practice and experience of the former Ages, to establish their Faith; so have we, and more too; and therefore greater reason have we not to be moved at the sufferings of Christians, nor to be ashamed of Christ Crucified, and to perform our whole Baptismal Covenant, in as much as we have the advantage of what examples they had: and besides, the Patterns of the Apostles, and Apostolical men, famous in their Generations: We have the Acts, or rather (upon perusal of that Book) the sufferings of the Apostles; and we have Tradition all along, handing out to us the Christian Acts and sufferings of Confessors, Martyrs, and several Religious People ever since, for the space of 1600. years, and all attested by Historians of undoubted fidelity, especially those of the first six Centuries. Hence set days were customarily, and by Order Appointed for the solemn Celebration of the Acts and sufferings of those Primitive Saints in the Christian Church, the Apostles, and some Apostolical (as I said) Persons, not so much for their honour, (certainly not for religious worship of them by Invocation, Oblations, etc.) but for our Imitation, and to bless God for such Instruments of his glory, and our good. For that their sufferings were for this end, Saint Paul is express; The suffering of an eminent principal member, redounds to the good of the whole body, (Col. 1.24.) tends to its edification, and confirmation, Phil. 1.12. For although Christ proposed himself to us for the grand Exemplar, Learn of me, And follow me; yet we could not otherwise follow Christ, but as the Boy Ascanius followed his Father, Non-passibus equis, by an uneven motion we cannot follow him regularly, but we trip, and stumble, and often fall, (for he could not sin) and it is he must lift us up. And as his Example is too high; so his lesson is too hard, we cannot transcribe the Copy, but with blurring and crooking in and out; nay, we shall be so far short, that we shall do nothing like, unless he lead us by the hand; and even then, our hand may be easily known by its foulness, as when he takes not by the hand to hold, we fall, the errors of our feet may be easily marked; and so, though Christ be a more high and sure, being an infallible Pattern for imitation then any, or all other holy men amassed together; yet the Examples of these who were subject to the like passions as we, are more suitable for our conviction, and condition, because we cannot do, or suffer as Christ did, neither for the manner or measure; For in him all fullness dwells: And the Spirit was given to him without measure, John 3.34. but we may do and suffer as holy men did before us; for to them as well as to us, and to us as well as to them, the Spirit is given by measure; and God accepts according to what a man bath, and not what he hath not. And hereupon this practice hath been observed, to commemorate the holy Saints, in Scripture especially, (for they are infallibly such) as a duty of that part of the Communion of Saints, as an help by their Example for our instruction, and consolation. Thus much by the way, and the digression hath been long, and tedious; yet because as Travellers sometimes go out of the was to fetch in Provision for their supplies, and comfort; and this course, though it retard the way, yet makes it pleasant, especially to those who have long Stages: So because this digression may be both delightful, and profitable, I have insisted the longer, and brought in some additional supplies for a further refreshment. But now to return; The way of God in the dispensation of temporals, so far at is discoverable, is various; sometimes he takes one way, sometimes another, as is evident in the precedent Precedents: Pascimur hic, & patimur: God sometimes cherisheth, and favoureth his Children; sometimes he frowns on them, corrects, and chastens them, and that by sharp rebukes; sometimes he suffers his little Flock to wander, and to walk through the Valley of the shadow of Death; sometimes again he gathers them he feeds them in a green Pasture, and leads them forth besides the Waters of comfort. Christianity is compared to a warsare, and that is not a condition of ease, but of trouble, hardness, and hazard; and so a Christian must have his Armour, even the whole Armour of God; and he must endure hardness, as a good Soldier of Jesus Christ. The Church of God is compared to a Ship, which though sometimes she go smoothly, and calmly; yet, for the most part, she is unquiet, as the Element she moves upon; and many times she is tossed too and fro with strong gusts and tempests, and either by the violence of the Wind, and the fierceness of the surging Seat, in danger to sink, or to ground on Sands, or split on Rocks, or spring a leak, and so be swallowed and devoured: and the Disciples of Christ are the Mariners and Passengers in this Ship; and sometimes in these great tempests, Christ the Master sleepeth, till the Disciples by Prayer awake him, and then he ariseth, and rebaketh the Wind, and the Sea, and there is a great calm. Saint chrysostom compares the life of a Christian to a Webb so marvellously woven and made up of trouble and comfort, that though the longer threads reaching from our Birth to our Death, be all of trouble; yet the waif interjected is all of comfort. So that from hence it is apparent. That these their troubles and sufferings are not the effects of Gods vindicative justice, acts of revenge, and so properly punishments, (as a cross or dangerous passage by Sea, is not an Exile to a Mariner, (though it be to a Malefactor that flies that way,) but it is in his Calling and Trade, a Traffic and Task,) but effects of love, acts of Discipline; For, Poena in suo formali denotat quid intrinseco malum: Every Punishment is truly from a Sentence of condemnation; And there is no condemnation to them that are in Christ Jesus, Rom. 8.1. And we are judged by the Lord, that we should not be condemned with the World, 1 Cor. 11.32. His judgements on the World, are indeed the Sentence of a Judge condemnatory. His judgement to the Righteous, castigatory; they are chastened, as by a Father; or cured, as by a Medicine from a Physician. job 36.9.10. Then he showeth them their work, and their transgressions, that they have exceeded. He openeth also their care to discipline, and commandeth that they return from iniquity. Augustine cap. 124. in Eu. joh. gives us three grounds of this Gods proceeding with them; Ad demonstrationem debitae misery; vel ad emendationem labilis vitae; vel ad exercitationem necessariae patientiae: and the Righteous are to make one of these uses of them, according to the quality and nature of the dispensation: For if they be under Persecution from men for Christ and his Gospel's sake, which is properly to bear his Cross; then this is a trial of our Faith, and Christian Graces, and because it conforms us to Christ, Phil. 3.10. it carries its joy and comfort along with it; he that thus suffers, hath abundant matter of joy, Acts 5.41. and yet ground of humility to us; because it shows, That when we have done, or suffered what we can, we are but unprofitable servants, it's a state we have deserved to pass, though not from them under whose hand we pass; if temptations or trials immediately sent by God, than they have the same ends in respect of God inflicting them, to humble us for our demerits, and to demonstrate how far we are from deserving any thing from God, and how insufficient in ourselves to secure ourselves: Yet in respect of us they have not the same use, for we the Patients are not herein as in the former, to borrow our consolation from the temptation, or trial itself; but from our deportment, and demeanour under this trial, if by the Grace of God, we can sanctify him in our hearts, and glorify him in this behalf, by justifying God, condemning ourselves, Psal. 51.4. Dan. 9.7. Psal. 39.9. blessing God. job 1.21. submitting to him, 1 Sam. 3.18. but if chastisements from God, than they are evidences we have sinned against him, and he is displeased with us, and they are severities for our cure and amendment; and from these we cannot derive any comfort, but much ground of godly sorrow; and all the comfort we can here depend on, is in a continued subsequent, and present holy use of them to this end, of Reformation. Heb. 12.11. Now no chastening for the present seemeth to be joyous, but grievous: nevertheless, afterward it yields the peaceable fruit of righteousness, unto them which are exercised thereby. In sum then; The wicked in their wicked enjoyments and fullness, are not happy, though visibly prosperous, because there is a sentence of wrath and vengeance irreversibly decreed against them; and the righteous in their saddest calamities, though seemingly miserable, yet really are not, because they have strong inward consolations, and great assurances of a Crown of Glory. And who will not adventure, and endure for a Crown, especially when they have security, that for the adventure, and a little sufferings, they may obtain; and having obtained it, for ever enjoy it in a most peaceable possession? Most excellently and truly Lactantius to this purpose, lib. 6. cap. 22. Sicut ad verum malum per fallacia bona, sic ad verum bonum per fallacia mala pervenitur: Sergeant good things are the harbingers and fore runners of real evils; and conceited evil things makes way for truly good. And as this consideration affords plentiful matter to the righteous Patient of instruction and comfort; Non si male nunc, & olim sic erit; so it yield: great occasion of terror to the thriving triumphing impenitent, who is reserved only (and fatted) for the day of slaughter: For upon this supposition, That judgement gins at the House of God, the Apostle draws that to them sad, dismal, and terrible influence; What shall the end be of them that obey not the Gospel? 1 Peter 4.17.18. a judgement so fearful, and terrible, that he seems afraid clearly to express; and yet by that Interrogation, gives sufficient notice of it: for this Interrogation is the same in effect with that Position of another Apostle, Vengeaxce is mix (saith the Lord) I will repay. And, it is a fearful thing to fall into the hands of the living God, Heb. 10.30.31.  
You see then here how forcible and prevalent examples, especially of those we honour, or aught to honour; and that not only of Christ himself, whose example ought not only to be an Argument to persuade, which force other examples of holy men hath; but it is a certain rule to direct, which power the others absolutely, and abstractedly hath not, John 13.4. 1 John 2.6. Hence that of Bernard; Quid vobis cum virtutibus, qui virtutem Christi ignoratis? ubi num quaeso verae prudentiae, nisi in Christi Doctrina? ubi vera temperantia, nisi in Christi vita? ubi vera fortitude, nisi in passione? that is, What have you to do with virtuous conversation, who know not the virtues of Christ? For where, I pray you, can true wisdom and knowledge be found, but in the Doctrine of Christ? Where true temperance and moderation, but in the life of Christ? True valour and magnanimity, but in the Passion and Death of Christ? His Life and Death was not only an Example, but a Directory to us, how to live godly, and justly, and soberly, as the former sort of these [others] here prementioned in this praecision; and how to die honourably, and to suffer patiently, as the second sort of these [others] did. Let the Life then, and Death of Christ be our Rule to direct us in every estate and condition; and let Christ's example, and the examples also of others, be as arguments and enducerments to incline and move us more forcibly and effectually to follow his directions and rules of holy living and dying: and let us also be exemplary in our lives and conversations, and by our exemplary living, adorn the Gospel of Jesus Christ, provoking one another unto good works, that even others seeing our good works, may glorify God in the day of visitation; that we be not only burning lights, having zeal within; but shining also, holding forth our light to others: Especially this concerns Magistrates, who have a civil relation to their inseriours; To Pastors, who have a spiritual affinity with, and nearness to their Flock: And Parents, who have a natural tie to their Children; our evil, spiritual, and natural Fathers, as they are to be respectively honoured; so they are to walk as worthy of honour; And not only in relation to their own welfare, but to the good of those under their charge whereunto they powerfully administer by exemplary Piety. Christ hath afforded himself and others examples to us, that we for him, to his glory, and to others for their good, might likewise be examples. It was an excellent expression of Fulgentius in his African stile, which he useth to show the power of examples in Superiors; Conversio potentium, multùm militat acquisitionibus Christi; that is, The conversion of men in Authority (and such are all those several capacities) fights powerfully for the possessions of Christ, or it purchaseth much to Christ; for such as these (saith he, it is in the 6. Ep. de Con. ad Theed.) either ruin many with themselves, or else save; and therefore either great punishments attend them, if they prove, Male imitationis laqueum; Instruments of evil example; or else great Glory, if they be eminent in holy conversation: For so he goes on, applying this to that particular case he speaks on, and holds a perfect Analogy in the other; Quis non parvum, etc. Who will not despise and neglect his poor Cottage, when he seethe a Senator neglecting his stately and spacious Palaces for Christ's sake? Who will not forsake the World, to purchase Heaven, when he sees a Consul of Rome leaving all to follow Christ; despise Earth, and make provision for Heaven? And now, that the Example of these others, and many since may draw us to an imitation of their Graces and Virtues; and that we may be exemplary to others to provoke them, let us address ourselves to the great exemplar for grace and strength, both to lead others who are under, or equal to us, and follow Christ and others who have gone before us: For, Hac itur ad superos; this is the way, walk in it, even the way to him who is the way, the truth, and life. And therefore let us Pray.  

O Almighty and Sovereign Power, who by an infinite all wise goodness, dost Governc all things in Heaven and Earth, and hast, and dost order all, even the worst things for the glory of thy Name, and the good of thy People. Be thou favourable unto thy Church, thy little Flock; be thou a refuge to it, till all tyranny be overpast, a sure defence and shield in peristous times to thy People, that they may know how to be abased, and how to abound, how to be full, and how to be hungry: learn them in every state therewith to be contented: Under Persecution, make them resolved and joyful; under chastisements, make them resigned and humble, submissive, and godly sorrowful, that they be sanctified to them; under trials, make them faithful and constant, considering and exercised thereby to bring forth the peaceable fruits of righteousness; In prosperity and fullness, make them moderate, humble, joyful, and thankful; abounding in every good work, make them great Examples of Piety, provoking one another unto good works in an holy emulation: And that both states and conditions of life may be blessed to them, make them followers of Jesus Christ, the Captain of that holy profession, to walk in the footsteps of his most holy life, though by unequal tread; and to be followers of the blessed Saints departed, Patriarches, Judges, Kings, Priests, Prephets, Apostles, Confessors, Martyrs, as they also of Christ, that we may be partakers with them, and those that follow us, at the last of a glorious resurrection to eternal life. Graent therefore, gracious God, that with all purpose of heart, we cleave and adhaere to thee, with satisfied and contented spirits in every state rely and depend on thee, evidencing our faith by faithful actions, or constant sufferings: At all times to yield a ready, sincere obedience to all the commands of Christ; And when it is our Child's portion to be repreached, spoilt, tormented for the name of Christ; to possess our souls in patience, and to wait continually on him. Make us to conform to the justitutions and Disciplice of holy jesus, and pursue the ways of godliness with all passion and perseverance, that no worldly discouragements; or sadnesses, no worldly hopes, nor carnal delights distract or disturb us in the duties of our high calling; but that we add to Faith, Virtue: to Virtue, Knowledge; to Knowledge, etc. perfecting holiness in the fear of the Lord, till we arrive with the Saints perfected, at the perfection and glory with our Lord jesus, the author and fivisher of our Faith; to whom be glory now and for evermore. Amen.    

The Conclusion Confirmed, and Continued.  Heb. 11.39.40. And these all having obtained a good report, through Faith, received not the Promise: God having provided some better thing for us, that they without us should not be made perfect. 
ALL these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from Abel, till your late Predecessors of this last Age, the Maccabces; if the induction be good, it must be Universal; and therefore the Conclusion is Univerfall, all, both expressed, and understood, all believers, the totum aggregatum, the whole company of Believers, and every single Individual of that company, have subsisted by Faith, and by Faith only; Without Faith none could have pleased God, by Faith all did: Without Faith none could look for a City, by Faith all did: Therefore the Induction helds, and proves the first Hypotheset; Faith is the substance, etc. And without Faith it is impossible to please God, etc. For, if there were another Principle of subsistence besides Faith; if any other original Instrument of pleasing God; or if any one instance could be produced to evidence the other part of the contradiction, (viz.) That it can be proved, that any without Faith, did hope, etc. or did please God, than the producing of any such Principle, Instrument, or Instance, would altogether invalidate the force of the Induction, and it could not be Argumentative to conclude these Positions thus affirmatively asserted. But now, this Note of Universality [all,] clears the proofs, and makes the juduction firm, and sure, to all intents and purposes; All who have subsisted, etc. have pleased God, have done it by Faith; and none can be brought, from the beginning of the World, till this present Day, to the contrary. Therefore Faith is the substance, etc. And without Faith it is impossible to please God. And for a confirmation of both premises, we have good evidence; for all these were,  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Testimonio fidei probati; were proved, and tried persons for their Faith; and they carried it, and passed, and were by an Instrument of approbation, attested so to be, and by special order, their Faithfulness and Piety was recorded, commended, and proposed to Posterity for imitation; and this order was both from God, and his Church. And therefore Bezae reads, Testimonium adepti: they obtained a full and just Testimonial: God, and the Church of God, freely gave it them, and subscribed it. Certainly, they that honour God, God will honour them, 1 Sam. 2.30. for he will make their Names greater, then that of Sons, and Daughters; they shall not only enjoy the advantages of common rights, and interests; but those who who have been eminent, and highly exemplary for their piety and charity, and patience, shall have higher Privileges, more honourable and glorious rewards for their Portion. This our Saviour declareth, when he assureth, That he that receiveth a Fropket, quâ talis, in the name of a Prophet; or upon this account, that he is a Prophet, shall receive (a more than ordinary) a Prophet's reward, Mat. 10.41. that sure must be some special eminent reward, over and above what God bestows on other men: Which seems also to be employed in that Prerogative Royal stated on the Apostles, and settled on them, Mat. 19.27.27. and Luke 22.28.29.30. for in both these places the peculiarity and eminency of the reward is expressed, though the quality thereof be not. For supposing the twelve Tribes to be in a condition of happiness; it will necessarily follow, That they who fit upon twelve Thrones to Judge, that is, certainly to Rule and Govern them, must be in an higher degree of dignity and pre-eminence, than those over whom they are set, whatsoever that dignity or pre-eminence be, whether in the administration of Christ's Church militant, or triumphant: the former of which St. Austin inclines to; For as God hath declared against all unbelievers and hypocrites, Deut. 29.29.20. that he will put out their name from under Heaven, make their memories to perish, or to rot, and stink; so for all sincere converts, God hath assured an high, glorious, and honourable memory, Deut. 26.10. Thus it is expressly reported of Jeshua, Josh. 6.27. and of David, 2 Sam. 7.9. I have made thee a great name, like unto the name of the great men that are in the earth. Now, as God doth honour his faithful servants living and dying; so doth the Church of God likewise: There may be Idolatry and vanity in giving unto Saints, present, or departed that honour, or any part or parcel thereof, which is due to God alone, as Invocation, and Adoration; It is but piety and duty to speak honourably of the worthy acts and sufferings of Saints deceased, and keep them in perpetual remembrance; such honour have all his Saints, to be commemorated by succeeding generations, which it the certain ground of Christian solemn Festivities, to praise God for raising up such. Instruments of his glory, and his people's good; and to pray unto God, that we may imitate their holy Faith, and so to follow their holy examples, that we may be partakers with them of a joyful resurrection. Far he it from us not to allow them that which God hath granted, the mention and memory of their holiness, and what the Church of God hath thus practised. The jews, when they make mention of any of their deceased Worthies, use a Form of honourable remembrance, taken from that definitive Sentence of Solemon, Prov. 10.7. Memoria justi sit ad benedictionem, vel in benedictione; The memory of the just is blessed; and if we will rightly conceive what this blessedness means, or wherein this blessing consists: The Septuagints Transtation will help to clear unto us; for they thus resolve it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the memory of the just is with praises: And then the sense is obvious; the memory of the just is blessed; that is, to be commemorated and remembered with praises, Thus Moses was remembered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in their solemnt offices of praise, Eccl. 45.1. and so of these all, or most of them, Eccl. 46.11.12. and so of Judas Maceabeus, 1 Macc. 3.7. Neither hath the Christian Church fallen short in this kind, and that in the better and Primitive times; witness their anniversary remembrances of the Saints departed; their Festival days, their Panegyrics, or commendatory Orations; and that immemorial custom, when the holy Communion was Administered, to commemorate the Patriarches, Prophets, Apostles, Evangelists, Confessors, Martyrs; and all this, according to the Psalmists assertion, Psal. 112.16. The righteous shall be in everlasting remembranse; and that both with God and man: With God to reward, with Man to celebrate; with God to glorify him, with Man to declare his righteousness, as they wrought or suffered for righteousness; so it endureth for ever: they attested and gave testimony to saving Truths; the Truth shall give Evidence for them, their Prayers and their Alms go up for a memorial before God.  
But from hence (to return) we may observe where the strength of an Induction lies, not in some single seattered, or dispersed prooses, or instances; but in a full body of them united together, especially if an Induction be made use of in the concerns of Religion, and Religious Truths and Observances. For in this case, those Truths and Observances are not sufficiently attested, nor convincingly proposed, which have only the determination and approbation, the good report of some one or more particular Churches; because a Church of any one denomination is fallible, hath no assurance that she may not sail, or that the Candle stick should not be removed from her; no Nationall Church hath a Promise for a perpetual existence; that is, though a Pure, Holy, Orthodox, Catholic, and Apostolical Church at this time, should continue so unto all successions and Ages, in the same purity and perfections. As for instance, we may not conclude this observation to be a Catholic observation, or an observation of Faith, because the Roman Church practiseth, and under curse, or Anathema, exacts or imposeth the observation thereof. For though some of her observations and determinations in that kind may be truly Cotholique; yet we are not so to esteem them barely upon her report; but because she holds them in communi with the Catholic Church. For that the Roman and Catholic are convertible, we are not bound to believe, because the Romanists believe so, and give us their word for it; we may lawfully demand their proofs, and till these he convincingly and cogently produced, we may lawfully leave them to the poor fallacy of begging the Question. Neither may we resolve this Tenet of the Romanists, is de fide, an Article of the Christian Faith, because they hold and maintain it, and obtrudes the belief thereof under the sentence of Excommunication; both because they are not the only Catholics, that is, assertors of the Catholic Faith; their Church is not the Catholic Church, but of a confined, limited Communion and jurisdiction. And for them to pretend, and assume their Church to be the Catholic, without proof, is still to beg the Question; and because every particular, and so that Church may err, and the fact, hath erred, as well in her Tenets as Observations, and departed from Catholic Verities, as well as Practices. But now, if the Tenet be demonstrated to a Tenet of the Catholic Church truly so called; that is, [all these] the people of God, believers of all Ages have thus taught and believed, taught and practised; this demonstration engages and commands our persuasion, and obedience. For it is not imaginable, that [all these] being qualified as the [all these] here in these words, (constant practisers and faithful sufferers for their belief and practices,) should combine and conspire unanimously to destroy themselves, and deceive others; both because we suppose them holy men, and also men of admirable parts, of great strength, and clearness of understanding: And as their holiness preserved them from worldly designs, and contrivances in their profession, witness that high esteem they had thereof, as even to suffer death for it; so their wisdom and learning kept them from gross oversights of misunderstanding and prejudice in these things they both professed and suffered; which was the diseipline of the holy Jesus, who could and would highly and honourably crown their sufferings. And hence it will undeniably follow [these all] Primitive Fathers and Christians, (which is a very wonderful thing) notwithstanding their several tempers and inclinations, their several Ages and Successions, their several distances and Countries, yet did agree for the space of fifteen hundred years, constantly and unanimously in all those things, which were revealed and recommended by our Saviour Christ, as important and necessary to salvation: (for if they were ignorant of any Article necessary to salvation, how could they be saved?) it follows (I say) by their such agreement, and consent, That this is an Article of the Christian Discipline in what they held and observed, is a strong and solid proof to all godly sober men, That Tenet so held, is a Catholic Tenet; and that Observation so used, is a Catholic Observation; and to oppose, or contradict either, is Heresy and Schism; or which is all one, an Heretical, or Schismatical separation and departure, from the true Christian Catholic Faith. Add to all this, That the differences in Opinions, and disagreements among themselves in many Points of Religion, which are not the symbolo, of necessary beleise; but truths only of an inferior natute, will to any indifferent,  Persons, take off, and clearly acquit their consent and agreement in the main Fundamentals, the Prims Fundamentalia from all suspicion, that it proceeded from some combination, correspondence, or mutual intelligence, and common cousultation; and withal, fully satisfy and convince, that it proceeded out of a serious examination, and consideration of the things themselves. And then secondly, as the concurrence of these all, is a valid Testimony in necessary points; so in these points and means of salvation, the general silence of the Ancients [these all] would be a very proper and unanswerable Argument to prove the nullity or falseness of it, as this Doctrine was not known or believed in the parest and Primitive times: therefore it is not an Article of Faith, a Catholic verity; but a Novelty, or upstare Opinion. As for Example, If we find nothing either in whole or in part, either in gross, or in retail, concerning the Monarchical Authority of the Pope, or the supreme Authority of the present Roman Church, or concerning Purgatory and Transubstantiation, among the Writings of the Fathers, and Records of the Ancient Church; we may safely conclude, they are not such as they pretend them to be necessary, such whereon our salvation dependeth; for if they be such, as they would have us believe; it would be too great injustice to the Ancients, to say, They knew nothing of them; or that knowing them, they would not speak any word of them, and discharge their trust. And lastly, it hence also follows, That in those unhappy controversies which are continued in this Nationall Church, it is not fair and ingenuous dealing in some of those Disputants, to aver and avow the practice and persuasion of some reformed Churches in the last Contury, or hundred; when others put in their Plea from the consent and practise of the former fifteen Centuries: For what is this, but to oppose a part against the whole? a part in one Centurie, against itself, and all other Churches, for fifteen? a few against [all these.] But above all, they are grossly absurd, who to [these all] have none to oppose but themselves; have no Authority, but their power; no reason, but their fancy; no Testimony, but their own approbation; and they themselves so inconsiderable, in respect of [these all,] that they are not so much as the Glean of a full Corn Feild in a large Campania to the whole Cropp. And yet they deal subtly too; for they take a safe course, that they shall never satisfy you; nor you confute them: For their Argument and Evidence, is, their Conscience; and what that is, you cannot, they will not know. And hence they are such Vagrants in their Faith, you shall never know where to have them; and so they may justly be excluded out of the Catalogue of [these all,] and be in the pack of Saint Judes' Bruits; They speak evil of those things they know not; and corrupt themselves in those things they know naturally, Judas 10. And yet there is a third sort, who though not so bad as these, yet bad enough, disparaging, and decrying the testimonies of [these all] in the Christian Church, fleighting, and undervaluing their Authority, and Writings, and rejecting them as useless; except the Apostles themselves, and their Writings. The vanity of this misprision will presently appear; if we remember, That the whole dispute is, what is Apostolical, or not; what they practised, or not: And then the result is obvious; Those Persons who lived in, or immediately after the Apostles times, should know better their usage, than we, at this distance of time can guess at; they who searched into all Records, to discover what was Apostolical, and were after careful to keep them, should know better, than they who care for no Evidences, Testimonies, or Records; and all this upon no other pretence, but this; That the mystery of iniquity then wrought, and since, notorious forgery hath been used to corrupt all Testimonies and Books; the former of which is most unjust, because even then, though corruptions and Heresies crept in; yet were they zealously opposed, and punctually confuted by the Writers of those Times. The latter is partly false, altogether impertinent: For the same Objection might be used against the Canonical Books of holy Scripture, if in the instance it be admitted good; and against all Records of Kingdoms and Commonwealths, that from them, it were impossible to find out what the former Laws and Customs have been; for in all these, there may equally be suspicion of Fraud and Forgery, as in the other kind: And yet, no wise man, because the Discovery is somewhat intricate and perplexed, and the business a work of difficulty, will therefore conclude it altogether useless, and to no purpose. Certainly, they who labour for the finding out the truth by the search of Antiquity, next after holy Scripture, are more likely to discover it by that way, than any other. As they, who would know our Laws and Customs, are more probable to find them out by searching the Ancient Records, and Law Writers, then by consulting present Authors; unless we take all upon trust, and at the second hand. But now, to prevent mistakes, it may be worthy our enquiry, to examine what proofs are Catholic, or not: Or how we may know, whether this Doctrine, or Observation be truly Catholic, such as [these all] have acknowledged, and wherein this Universality consists: And the rather, because it is confessed, both by the Romanists, and Reform, That that Church which can evidence it to hold that Faith once delivered to the Saints, without Haereticall Innovation, or Schismatical Violation, is undoubtedly the true Church of God. And it is further acknowledged by the Reformed, De meliori notae, of the best Rank, That the Title Catholic doth most properly and fitly express, whether Christian, or Christian Societies, which hold the common Faith without particular divisions from the main body of Christianity, in opposition to all Heretics and Schismatics; But since the Church is divided, and rend by Heresy and Schism; To whom should this Title be rightly appropriated? or who can be truly called Catholic, but they who agree and join with [these all,] Apostles, Fathers, Martyrs, (for what the Patriarches, and the rest were to the Hebrews; the Apostles, and their Successors, are the same to us) Believers, the main Body of Christians, the Universal Church? And for this, we must have recourse to that approved Rule of Vincentius Lyrinensis, lib. cont. Haret. cap. 3. Magnopere curandum est, ut id teneamus, quod ubique, quod semper, quod ab omnibus creditam est, ho est etenim vere & propriè Catholicum; We are to take care, that we hold that which hath been believed by all, in all places, and at all times; for that is truly Catholic, which Rule in effect is no more but this, that which should direct a Christian, or Christian company in their examination of the Catholic Truth, or Points of Faith, is the consenting Testimony of the Universal Church truly such, and that by this Rule, is that which is Universal in all respects, in respect of Persons, Place, and Time, and even the strength of this Apostolical Induction, depends on these considerations; all your believing Ancestors have acted, and suffered at all times, from Abel downwards to the present times; and of all Places, in Chaldea and Egypt, as well as in Palestine: And these respects we shall declare as followeth.  
1. The Testimony which is truly Universal, must be so in respect of Persons; not as if there were not in the Church such who diffented from the generally believed Truths: But this consideration, respects either the Universal of the livers of the first Ages, bearing Testimony that such or such a Doctrine was from the Apostles Preach delivered to all Churches by them Planted, or their general uniform Testimony herein, without any considerable dissenters producible; for even such Testimony is worthy of belief, and hath been deemed, and is sufficient for the rejection of any new Doctrine, Bibl. Patr. Tom. 1. pag. 30. etc. & pag. 275. for as the general consent and practise of all Nations, to adore, and set up a Deity as Divine Power, some one or other, hath been, and is an Argument of force and efficacy against the Atheists which have appeared in any Age, inasmuch as nothing besides the ingraffed Notion of a Deity, or Divine Power, could have inclined so many several Nations, of such several tempers, and dispositions, of such contrary Principles in other cases, of such several Educations, and civil Government, to affect and practise that duty of Adoration, or Worshipping some Deity; even so, the Unanimous consent of distinct Churches, agreeing in any Point of Faith, or that this was an Apostolical depositum tradition derived from the Apostles, and their followers, is a pregnant Argument to any impartial understanding man, of great force against Heretics, and Heretical dissenters (who as Atheists desciverunt à natura, have Apostated, and fallen away from Nature, and the Law of Nature, and Nations: So these, desciverunt à veritate, have forsaken the way of Truth, the Doctrine of Christ, and his Churches,) for their conviction and confutation, and for the confirmation of all consenters, and adherents to that universal agreement; inasmuch as nothing besides the evidence of Truth delivered unto the Christian World by Christ and his Apostles, could have kept so many several Churches in the unity of the same Faith; and in this case, every particular Church is a competent and authentic witness of every other Church, and so of the Catholic Church, her integrity and fidelity in servando depositum, in careful preserving the Truth committed to their special trust. And to press this more fully, as it cannot be a prejudice to any Rule or Custom grounded on the Law of Nations, because their have some dissenters, though otherwise generally received, allowed, and practised; so neither can it be any prejudice to any Rule or Observation grounded on the Law of Christ, because some have opposed and contradicted, though generally averred, believed, and conformed unto by all Christians: And as it doth not follow, this is not a Law of Nature, (viz. That there is a God, and that God to be Worshipped) or Nations, because some have spoken against it, and acted too; so doth it not follow, this is not the Discipline of Christ, because some nominal Christians have adjudged otherwise; this is not the common Faith, because some straggler or wanderer hath either wilfully deserted it or unwarily fallen out of it; this is not that delivered to the Saints, because some who deliver themselves Saints, and would be called so, have not liked it; or that it is not the Catholic Faith, because some who have usurped, and would engross the Title, have so determined contrary to the generality of all Believers. But then, as the Civilians speak, In re consensia emnium Genttum Lex Naturae putanda est; The consent of all Nations, is to be esteemed the Law of Nature. And, Quod naturalis ratis inter omnes homines constituit, id apud omnes peraequè ●●stoditur, vocaturque jus Gentium: That which natural reason doth constitute among all men, is observed by all alike, and termed, the Law of Nations; not as though every individual thus did constitute and consent, for many have depraved Nature, and transgress natural right: so here, the common consent of all Churches that this is Apostolical Tradition, or depositum, though every single member do not concur. But the Common Law, or Custom of the World, in which three circumstances are to be considered; Antiquity, Continuance, and Generality; and thus as Nature is immutable, in abstracto; but not in concreto: it is not changed; it is often transgressed: so Faith is immutable in itself, semper eadem; but men often chop and change it, that is, violate it. To give you an instance, to clear this the fuller yet; Arrius sprung an Heresy, had many adherents, and those of great power and parts; yet is that Doctrine which he broached, justly adjudged contrary to the Catholic Faith professed in the Church of God, inasmuch as the several distinct Visible Churches of the Christian World, by unanimous consent, communicating and exhititing their several Confessions and Registers, Catechisms and Testimonies of their forefather's Faith, and their own, to the Council of Nice, upon diligent search and inquiry, found it contrary to the general belelfe of the whole Church since the first Plantation. He who would take the pains for further satisfaction herein, let him consult St. Austin lib. 7. de Baptis. count. Den. c. 53. Nobis tutum est in, etc. & l. 2. c. 4. Quomodo potait &c.  
2. In respect of Place; for if the Doctrine have not received a good report from all Places, it is not qualified for a Catholic, inasmuch as the same Faith which was delivered and received in one Place, in any Apostolic Plantation, was likewise found in all other Plantations, it being one and the same Faith which all the Apostles taught all the World over; the same in Germany, Britain, France, which was in Spain, Africa, and Egypt, the middle World; and in Asia, and the whole Orient, or East of the World, even as the same Sun shines through them all. And to this Tertullian gives his Testimony at large, lib. de Praefeript advers, Haeret. cap. 20. Statim igitur Apostoli, etc. Presently therefore the Apostles having testified the Faith first in Judea, (according to their Commission) they took their Journey over the World, and promulgated the same Doctrine of the Faith to the Nations, etc. whereunto accords fully his follower Saint Cyprian, lib. de Vnitate Eccl. Ecclesia Domini luce perfusa, etc. The Church having received light from her Lord, diffused and spread abroad his beams far and wide; Vnum tamen lumen est; and yet it is the same light which is in every Church thus diffused. And the same Tertullian seconds this also, in his following Chapter; Si haec ita sint, etc. making this deduction; if these things be thus, than it is plain, Every Doctrine which agrees with the Apostolical Churches, (as the Roman, Ephesian, Antiochian, Alexandrian, Hierosolymitan) the Mothers (in respect of the Daughter Churches) Metropoles, originals whence the Faith sprung forth and issued, is to be adjudged true, as holding that, which the Churches received from the Apostles, the Apostles from Christ, and Christ from God; Reliquam vere omnem Doctrinam de mendacio prajudicandum, etc. and that all other Doctrine is under the prejudice of being false, which is contrary to the truth of the Churches, of the Apostles of Christ, of God: And so again in the 36. and 37. Chapters of the same Book, where he proves, they are only the true Charches of Christ, who follow the Faith of those Mother Apostolical Churches.  
3. In respect of Time; not as if the true Faith had in all Ages been Universally received, for then Heresy had never prevailed, and got the upper hand; (for Arrianisme did so in Constantine his time, and the Goths and Vandals; Arrian Princes Ruled in the West; and Anastasius the Emperor of the East, was an Eutychian Heretic:) but that this or that was received in the first or purest, and though in after ages by one or more, it was opposed and oppressed; yet even then there were such, who by having recourse to the first Ages, have discovered these guilty of novelty, and have constantly asserted, proved and vindicated the ancient Doctrines, and Christianly suffered for them; and so by little and little, the Church at last recovered and gained the possession of her former Doctrines. That than which by diligent search is to be found in the Monuments and Testimonies of the first Age (for that is truly so called Antiquity) hath this qualification: but that which is of latter date, falls short of it; that is a new Faith which commenced since the Faith was once delivered to the Saints; and so that Church which hath not the consent of Primitive Antiquity, is in respect of those Doctrines wherein she varieth from it, and doth stand convicted of Heresy, and Schism, because it is not part of the Depositum; Quod tibi creditum, non quod à te inventum, Vin. Lyr. cap. 27. For no man, or Society of men, aught to commend any thing as a point of Faith to Posterity, which cannot be evidenced from Antiquity derived from the Apostles times; a proficiency, or growth in Faith there ought to be, so it be in eodem genere, in the same kinds, issuing from the same root; but all addition of after inventions, are the notes of Heresy and Schism. And having thus far proceeded, let us see what Doctrines or Observations, or some of them may deserve, or can challenge this Testimony of [these all] or all the Christian Churches; so that we may conclude this to be the Faith and usage of the Universal Church of Christ; and for the credenda (always supposing the sacred Scriptures) which is the most certain and safe Rule both for Credenda, and Agenda; points of Faith and practice, as having obtained the highest report from [these all,] (nothing so universally attested and approved as they) it will be hard to prove, or produce an universal Testimony for any Doctrine or Point of Faith, besides those which are contained in the Creed; nay indeed impossible, inasmuch as this hath the repute of an abridgement, or full Epitome of all Fundamental Truth's necessary to be known or believed by all Christians to salvation, composed by the Apostles themselves for the preservation of the unity of the Faith, (nothing but this hath Primitive Antiquity, and full consent of all, called generally, Regula fidei una sola, immobilis & irreformabilis; the one, only  and unreformable Rule of Faith) that all might have a short sum of those things which are of mere belief, and are dispersedly contained in the Scripture. So Valentia himself, 1. 2. Dist. 1. qu. 2. p. 4. in fin. and so probably conceived to be that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 2 Tim. 1.13. That form, breviate, or summary of wholesome words, or sound Doctrine, that depositum or trust Timothy received, 1 Tim. 6.20. that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, common Faith, Tit. 1.4. Pufillis magnisque communis, Aug. Ep. 57 ad Dard. See Davenant in lib. De pace inter Evangelices procuranda, pag. 9.10. etc. Et in adhortatione, cap. 7. throughout. And for the agenda, these either immediately relate to the worship of God; or the Discipline and Government of his Church: And supposing the Scriptures, as the standing Law, both for matters of Faith and Practice; Use, which is the best Interpreter of the Law, is the best Directory for our Practice; and when the Texts of holy Scripture are in these eases interpreted by the perpetual practice of the Church, according to the premised considerations, than the Interpretation is the more authentic, and worthy beleise, and the proofs grounded thereupon, more cogent and convincing, according to that determination of the Nicone Council, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, let ancient customs stand in strength, of this kind, is the observation of the Lords day; Whereupon it is Observed by that Noble and Learned French Protestant Du Pless. lib. 1. de Missa. cap. 3. That the Apostles retained the pure worship and service of God used in the Synagogue of the Jews, as far as they contradicted not the Dispensation under Christ; and so, though they changed the Sacrifices and the Sabbath, (Christ being the substance shadowed by them; and the Lords Day being appointed to succeed this,) yet the service itself, in other particulars, did continue; and this appears to be the practice of the Jews; for we find their Confession (saith he) Mat. 3.6. Mar. 1.5. Acts 13.38. their Lessons, Acts 15.21. Acts 13.14. Luke 4.18. Their Psalms and Hymns, Eph. 5. Col. 3. Their Sermons, and other such holy Offices, Et primi Christiani huie Officis se accommedarunt, id. lib. 1. Demiss. cap. 4. the first Christians confirmed hereunto, etc. So also the Observation of the Anniversary Festivals of the Church, of Baptising Infants; and after, their Confirmation: The admission of separated Persons to the Calling of the Ministry by imposition of Hands: The different Offices of those so called, and separated, by the known Titles of Bishops, Presbyters, and Deacons; and this according to the received Doctrine of the Universal Church for 1500. Years, without any considerable opposition in Church censures: and that these were such practices of the Universal Church [these all] who have gone before us, in the Profession of that holy Discipline of out Lord Jesus, hath been abundantly proved out of their Testimonies and Records; And from these premised Grounds, we may take an estimate, what Church or Churches, holds the truest and most perfect correspondence with the Catholic. Certainly they who glory most in that Attribute and Title, have the least Reason and Right, both because they have not the good report of [these all] nor the Testimony of the Universal Church for their Doctrines which they maintain; and also because the Universal Church hath defined against their Innovations, both in Faith and Practice: Witness the Decree of the Council of Ephesus the third of those four, which are generally received for undoubted General Councils; which runs thus: Nemini licere, etc. It should not be lawful for any to Produce, Writ, or Compose any Beleise, beside that which was established by the Fathers at Nice, and that, etc. Can. 7, And so Conc. Floren. Sess. 10 Now they who would Engross and Monopolise this Title, have changed the Apostolical Creed, by making a new one, which holds no Analogy with the old Apostles Creed; all which their superadditions are extrinsecall to that Rule of Faith, and so no parts of the Christian Religion: And this New Creed which they made is ratified by Bulla Pii 4. super forma juramenti professionis fidei: thus mixing the Tares of their own inventions and policies, with the Wheat of God's Word; and corrupting the mass or lump of holy Faith, by the leven of the new additions; And their practice is as gross and un-Christian, in dividing the Apostolical Communion, by Excommunicating full three parts of the holy Catholic Apostolic Church. That Church which holds the one Catholic Faith, holy and undefiled, holds the truest conformity with the Catholic, which the Roman Church at present doth not; because she hath defiled the Old Faith with New Doctrines, for which she neither hath the consent of Antiquity, nor of the Universal Church of this Age; and those Churches which either in part or in whole, admit not the Apostles Creed, or oppose any truth therein contained, or any of the Explications thereof, by the four first General Conncells, are justly adjudged Heretical; and so is the opposing any practice which is truly and genuinely Apostolical, and so received by the Universal Church in all Ages, heretical, and a voluntary separation from the Communion of that Church, which requires nothing for matter of Faith, but the Apostolical Creeds, according to the Decree of the Council of Ephesus, and nothing in point of practice, but the observations of the Catholic Church since the Apostles Ages, the known Worship and Service of God in the use of Liturgies, Prayer, the Word, and Sacraments, the standing Government in the distinct and several Orders, and Officers thereof; and the exercise of Ecclesiastic Discipline, is directly Schismatical, as tending to the breach of the Catholic Communion, dividing that body into two opposite parts, which should be whole one and entire: so that according to the sore going Grounds which are confessed by the Roman party, (and so will be evidence and proof against them) the English Reformed Church cannot be guilty of Heresy, because She holds the Apostolical Creed without addition or diminution. The Romish Synagogue, or Court is truly and properly Heretical and Schismatical too, inasmuch as she hath Composed a New Creed, and so made an addition to the standing Rule of Faith; and hath obtruded the belief thereof to all other Christians under pain of damnation. And again, the Reformed English Church cannot be guilty of Schism, because she holds Communion with the whole Church in all her ancient Apostolical Catholic usages and customs, and disclaims all which are not so, as to her practice; but condemns not, nor censures any other particular Church, further than by Apologizing and defending herself, to be truly Apostolical: and if herein she be wanting to herself; yet she can produce the Testimony, and good report for her Apostolicalnesse, of the best Reformed Churches, and indeed, the Universal Church of this Age. But I have extended this digression further than I intended, or may be adjudged by others convenient and pertinent: But sure I am, not so far as the weight and importance of the subject doth deserve; for in such subjects there should not be à nonnulla desiderantur, somewhat more expected; and yet here much more might be added.  
A good report, and a good name, is better than precious ointment; and nothing entitles a particular person to that, but his own Faith: he is too flat and Stoical, nay Cynical, who cares not what others report concerning him; especially if those others be in number of [these all] men of good report, and fame. It is true, a good man will not be offended at a railing, cursing Shimei, an evil man reporting false evil things; yet a good man will endeavour to keep his credit with good men, as well as a good Conscience to himself. For ordinarily, as Tacitus observes, (and it was well observed by an ingenious Person, that it is pity St. Augustine said it not,) Contemptu famae contemnuntur & virtutes; they that neglect the good opinion of others, neglect those virtues which should produce, and beget that good opinion. Therefore St. Hierome protests to abhor that Paratum de trivia, that vulgar dunghill language; I care not what all the world says, so long as my own Conscience checks me not; for we (unless we will be debauched) must study not only to be, but to appear also virtuous. Let your light (saith our Saviour, Mat. 5.16.) so shine before men: and we must follow things of good report, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Phil. 4.8. For though it be true, that a good report and opinion of men, be no good foundation to build upon; yet it is a good stone in the building; and he that intends to raise a fair Structure, must not only have a good Foundation, (that is for the most part invisible) but he must have fair stones, which always appear; a good report is a good man's comfort, not his confidence; that wherein he may rejoice, not that whereunto he must trust; and he will seek it, not so much that he may find it, as it may follow him; not because he affects it, but deserves it. Sequi debet gloria, non appeti: It is servile to Court a good name; it is dessolute to contemn it. But though [these all] obtained a good report; yet they obtained not the Promises, God having provided, etc.  
Not the Promises; that is, not the objects, or things Promised, or rather the full draugth of what was represented in those Promises. For indeed, Promises they had, and they received what was Promised in particular reference unto themselves, as it is above expressed, ver. 33.34. But the general Promife, or that happiness which concerned them as a community, or whereof they were participate, as a full body or society, with all Believers, from Abel to the end of the World, with all these their Predecessors, and all their Successors in the holy Faith, they received not; inasmuch as this consisted in a state of perfection which they could not receive, till they were incorporated into the society of Believers, under the Dispensation of the Gospel, and New Testament, for whom it was chief and principally intended; without whom, none of all these were in a capacity to receive this perfect consummation, and bliss. So that here, the enquiry will be; First, What was the Promise which they received not? What the provision made for us? What the full perfection of all, both them and us?  
But because one Resolution will satisfy all these Demands, and Interrogatories; And the clearing any one of the three, will be the decision, and final determination of the rest: Therefore I shall return only one Answer to the Queries; yet in order thereunto, I shall give you the several conjectures and judgements, which I find in this instance; declare what I conceive most rational and satisfactory, allowing to others the same liberty, which I challenge to myself, to take what they like best, or aught to do, according to the Rules of Art and Religion: And there are four several Opinions in this Point.  
The first, and in my conceit, the worst, as being merely conjectural, and fantastical, is the received interpretation, and common Tenet of the present Romish Doctors, who affirm, That these received not the promise, because immediately after death, they were not received into Heaven: But (as they fancy) the separated fowls of these faithful ones, departed into a subterraneous place, bordering upon the confines of Hell, or rather, the upper, or higher Region of Hell, which they call, Limbus Patrum, where they were in durance, and detained Prisoners, until Christ's Ascension into Heaven; whereupon having received their liberato and dismission, they were received and admitted into the Seat of Glory. Whereas Believers under the Gospel, have an higher Privilege thereby, even to pass immediately after their departure into Heaven,  
This is their Resolution; But in truth, what measures or degrees of felicity [these all] received by Christ's Ascension; or what immunities or liberties, is not the postulate, or matter of inquiry here; For it will be granted, that they received larger favours, than before were indulged to, or allowed them; and that thereby their joys and felicities were increased and multiplied. For if the Angels themselves obtained by Christ's coming into the World an addition and augmentation of light and knowledge (and so consequently of glory and happiness, as the Apostle very positively assirmes they did, Eph. 3.10. that new, etc. then we need not scruple to give to the Souls of Believers some accidental measures and increments of felicity thereby; neither can it be any prejudice to the Faith, to acknowledge, that God would, and did perfect their beatitudes and bliss at divers times, and in different degrees, (for their bliss was not completed, simul & semel, altogether, and at once,) and that the most eminent, principal, and noblest perfection was reserved for this great solemnity of Christ's Resurrection and Ascension: And yet further, it may be granted as very probable, that the degrees of future happiness shall be proportioned to the measures and degrees of Grace and Revelation which God hath respectively, and in several successions imparted to his Church. And if so, than it will follow, That as confessedly God hath exhibited greater abundance of Revelation and Grace unto the Believers under the Gospel, then to those under the Law; so those shall be partakers of higher Forms or Sears of happiness, then [these all] could. Neither do these liberal concessions any whit advantage the Romanists persuasion or conceit, because they no way conclude or infer their Position; for they peremptorily exclude the Souls of [these all] from Heaven; and not only so, but keep them under restraint, confine, & shut them up in under ground, Vaults, and Cells, not far from Hell. And this Position we reject, as contrary to an Old Testament Revelation, Eccl. 12.7. the spirit returns unto God who gove it: Which words of the Wise Man, though they do not in terminis terminantibus, express Language determine whether their Souls return to God mediately or immediately upon their separation; yet the context makes the meaning plain, and the Text a clear proof of their immediate return; for as the dust, immediately after the departure of the Soul, returns to what it was; even so the Soul after its divorce from the Body, returns immediately to its Creator. And this is also agreeable to God's just and gracious deal with his chosen in all Generations; to reward the work of Faith, labour of love, patience of hope; to order and appoint to Travellers, when at their Journeys end, their resting place; To Runners, when their Course is finished, the Prize; To Crown his Soldiers, who have fought the good fight of Faith, with Glory; To receive his Servants, when they performed their duty, and done their work, into his presence, and to enter them into their Master's joys; settle and possess his Children of their Inheritance; which resting Place Prize, Crown of Glory, Glorious Presence, Joys, and Inheritance, hath been purchased and bought, and so demised and granted to the [these all] in this place, as well as to the succeeding Generations. For although then Christ had not actually suffered, and so they not actually ransomed; yet even then (he being the Lamb slain before the Foundation of the World) Legally, or in the Eye of the Law, or rather of the just Judge and Sovereign Lord, he did suffer, and they were Redeemed; inasmuch as God had Decreed, that satisfaction made on the Cross to his justice, should be as available to them, as to us: and the merits of Christ's death as imputable to them, as to us; And upon that account God accepted [these all] as his Redeemed ones; Even as an honest Creditor will release his Debtor, when a faithful Solvent, Surety, or undertaker makes satisfaction, or gives security to content, and according to desire and demand. And as Jesus Christ was yesterday, and to day, and for ever, Heb. 13. so the virtue of his death, is Eternal, both à parte ante, and à parte post, is from, and to all Eternity. But besides all this premised, we have express Evidence for our Plea and Cause; for the precedent Verses of this Chapter, where it is set down in plain Language, that some of [these all] had passed from Earth to Heaven; and particularly instanced in Enoch, and Elijah; and it's said of Abraham, that he looked for a City; and that sure, was a free Privileged Place, conspicuous, eminent, and glorious; not a close dark hole or Prison; and of the Patriarches, that they aimed at, Patriam Caelestem, an Heavenly Country; and that jam tum illis paratum, even then prepared for them, Heb. 11.10.16. And hereupon Haymo thus concludes, Nunc verò quiescunt in animae, in heatudine Regui Caelestis, ineffabili laetitia perfruontes: It seems this conceit of the present Romaniscs, was not at that time a Catholic truth; or else he was mistaken.  
The second is that of some of the Ancient Fathers, who refer this common perfection to be received, solely to the day of the Resurrection; supposing, That no Souls enter into Heaven, or enjoys the beatifical Vision, till the day of the general Resurrection. But although the souls be extinguished at the time of their separation from the Body; yet they did lie in secret receptacles, in a profound, or deep sleep, until the Resurrection, doing nothing, suffering nothing in the mean time, but only the delay of their Glory. For so some of them conceive, That Heaven shall not be opened till the day of Judgement, unless to a few privileged persons. And of this opinion was Irenous, Iust. Martyr, Tertull. August. Ambrose, john: 22. and the Greek Church still maintains it. The Text upon which they ground this persuasion, is, Apoc. 6.9.10.11. I saw under the Altar the souls of them that wore slain for the Word of God, etc. Indeed there are several Expositions of this place; Some making it Allegorical: Others Figurative, etc. Whatsoever the true meaning is; Certainly the Text strongly proves the Immortality of the humane Souls, by their subsistence after separated: But whether their Conclusion, let others judge. Indeed some later Divines, have moderated the supposition; Neither with the Romanists, dooming their souls to inferior Vaults, if not infernal: Nor placing in several resting receptacles; yet withal, allowing them no residence in Heaven, the Throne of God's Glory. But they pretend, they are carried into Abraham's bosom; or (which is all one with them) to Paradise; thus distinguishing Paradise from Heaven; which distinction they attempt to prove from these following places of holy Scripture. First, from Luke 23.43. To day shalt thou be with me in Paradise: From which words, they thus argue, (how concludingly, let others examine,) That Paradise must needs import a Place or Seat of blessedness, because it is promised, as a merciful reward and favour; and this reward, the enjoyment of the society of jesus; yet Heaven it cannot be, because that Kingdom of bliss was not opened, till Christ made the first entry, and took Possession thereof at his Ascension, when he was solemnly inaugurated intoch is Kingly Office: And so they Expound Christ's descent into Hell, to signify a state of separation, or common receptable of Spirits; so that with them, both are Seats of Glory; but the one far excelling the other. And this they in the second place strengthen from, 2 Cor. 12. supposing Saint Paul had two Revelations; One, When he was caught up into the, third Heaven: The other, When into Paradise; which, (say they) was the place from whence Laezarus his soul was called back: But that the chief and highest degree of bliss, is reserved for the last day, they infer from Mat. 13.43. and 25.34 2 Tim. 4.8. But the now common received opinion (which is all I add by way of censure) is, That all the souls of the saints departed, go straightways to Heaven upon their separation. To this purpose, compare Heb. 10.19. with Heb. 12.22.23.24. which words seem to have this sense; The spirits of the just could not be perfect, unless they were in Heaven, enjoying the society of God, Christ, and the Angels; and by enjoyment of these, their being in Heaven is concluded. So 2 Cor. 5.1. If our Earthly Tabernacle, etc. then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, we have immediately thereupon, a building of God, etc. as soon as the Tabernacle is dissolved: Otherwise, the Apostle would not have said, [we have] but, we hope, or expect; and to expect, is but in reference to a reversion; to have, supposes Possession: For here, we hope for Heaven, we have it not; and here we desire we may have. For so it follows, ver, 2. In this we groan, etc. Yet we would not have desired to be unclothed, ver. 4. but upon this account and assurance, That as soon as we were unclothed, we would be clothed upon, that mortality might be swallowed up of life. And further yet, We are willing to be absent from the Body, that we might be present with the Lord, ver. 8. of the same Chapter. Hence St. Paul saith, Phil. 1.23. I desire to departed, and to be with Christ. And St. Stephen, when he died, thus Prayed; Lord jesus receive my spirit, Acts 7.59. and he Prayed so, because he believed (for this was a Prayer of Faith) jesus would receive his Spirit. But super totam materiam, we shall anon find, as hath been proved, and shall be further, that waving the supposition upon which this second judgement is given, it yet comes near the mark, and the truth, if it be not the truth itself. And therefore we pass to the third.  
The third is that, which is commonly asserted by most of the Writers of the Reformed Churches, who apprehend this promise to relate to Christ's Incarnation; and with these, the words are thus Paraphrased [they obtained not the promises] that is, The promised Messas' had not in their times assumed the humane nature, and become flesh: So Beza, Non obtinuerunt, they obtained not; that is, Eminus viderunt Christum, they looked for Christ to come; they saw him, as Abraham afar off: So Major, Non sunt consecuti promissionem, viz. promissum semen mulieris; the promised Seed of the Woman: And so Calvin, junius, Piscator; and certainly, their judgement herein is true; the dispensation under Christ, more glorious, then that under the Law, and greater perfections received, and better provision made by Christ's coming, then was before; insomuch, that our Saviour affirmeth the Disciples blessed, Because their Eyes saw, etc. Luke 10.23.24. And Saint Paul tells us; God manifest in the flesh, is the great Mystery of godliness, 1 Tim. 3.16. Yet (under submission to greater judgements) I conceive this not so full, and home, as to give desired satisfaction to a punctual examiner, nor so pertinent to the Apostles Text; for though Christ, who was perfected here himself, Heb. 7.28. and did perfect for ever them that are sanctified, Heb. 10.14. 1 Pet. 1.11.12. did come to perfect what stood need thereof. Yet somewhat more than Christ's Incarnation is required to our perfection; and our perfection did not solely, not properly consist in Christ's coming; but by those acts and sufferings he was fitted and prepared for by assuming our flesh. And now we will consider the fourth.  
The fourth is that of St. chrysostom, and some Ancients; and followed also by some later Expositors; They obtained not the promises; that is, the Resurrection of the flesh: And so this falls in this respect with the second; the only difference being this, That the second, supposed not the separated souls to be in Heaven; this supposes them in Heaven: but to receive the compliment of bliss, at the day of the Resurrection of all flesh, which is the perfection of the whole Church, & every particular member; who as before, at the day of their death, had a private pardon; so at that day shall further obtain a public promulgation thereof, whose souls though they be in a condition of blessedness; yet, till then, they want their Consummatum est, the consummation of this blessedness, both extensiuè, in respect of their entire state, the body not till then, being reunited to the soul; and probably, intensiuè too, in respect of measures and degrees of bliss, the soul not till then having so clear a Vision of God, as it shall have hereafter; as may appear by those prementioned places, Mat. 13.43. and 25.34. 2 Tim. 4.7.8. and this we Pray for, when we say, Thy Kingdom come: or, Come Lord jesus, come quickly: Or with our Mother the Church, That we, and all other departed in the Faith of thy holy name, may have our perfect consummation of blessedness in thine everlasting Kingdom. So that with these, the provision here made, and the perfection here assigned, is not present, but future; To which purpose, it is observable, there is a twofold provision, or perfection of the Body, the Church: One, (as I may term it) meritorious, which was the perfect oblation of our Redeemer; and so this perfection and provision here was procured, and purchased by the price of his blood on the Cross. The other is formal and final, which is the seizure and possession of that purchase, and the happy consequent thereof, the advancement of our being into the highest pitch of perfection and excellency our nature is capable of; and this we obtain not, till the last day, when both Souls and Bodies shall be completely glorified with Christ our Head: The former is the perfection of the means; The latter, of the End. And that this latter is here understood, we have these Reasons to persuade.  

1. The design of the Apostle in this Chapter, which was not to administer comfort to their Souls against the guilt, of sin, and terrors of a tender, Conscience, (for he had happily perfected this work in the foregoing Chapters,) but strengthen and comfort them against those miseries and calamities they endured for the Name of Christ. And the ground of this comfort, he fetcheth from their hope of glory and reward at the last, Heb. 10.34.36. and 38. ver. and ver. 1. of this Chapter; confirmed and illustrated by the Faith of the Patriarches, ver. 16. and of Moses, ver. 26. all which show, that the felicity here presented to them in opposition to, and remedy for their present calamities, was a future eternal felicity.  
2. The expression here used seems also to imply this; for he hath qualified this promise, by styling it, a promise belonging to our profession, to our patience, to the recompense of reward cap. 10. ver. 23.25.35. and 36. and this relates not to his first coming; but to his last, when he shall settle his Church in the possession of his glorious Kingdom, and is formally expressed, the obtaining of a better Resurrection, ver. 38. of this Chapter. Beza Annot. on john 14.3.  
3. Other places of Scripture ascribes the perfection, and grounds the chief hope of the Church on the Resurrection; and the word here used [perfected] is in john 17.23. used to denote the most eminent and full felicity; and the Resurrection is called therefore, the hope of the promise, Acts 23.6. and 24.15. but most clearly Acts 26.6.7.8. ver. and so the hope of Israel, not to him (so called) in his person only, but to all the Posterity; of Israel, (that is) all the true Israelites; and upon this account, God styles himself, the God of Abraham, ver. 16. of this Chapter, because by this Abraham yet lives; for God is not the God of, etc. and thus [these all] are expectants, not enjoyers; probationers, not possessors: for [these all] look for, but they obtained not; yet hereafter shall.  
4. We have a further confirmation of this, from these following Reasons.   

1. Man is a compound of School and Body; and so man, the suppositum cannot be perfected, whilst they are both separated; but is to receive his perfection, when they both shall be united; and this cannot be till the Resurrection.  
2. The Covenant of Grace is made to the whole man; so that the Scripture comparatively seems not to esteem of that felicity which the separated Soul enjoys in Heaven; because, 

1. One part of man, all that interval, is under the power of the last Enemy, Death.  
2. The happinesses of the Soul, shall probably be both multiplied and heightened, at the reunion of the separated parts by a super-addition of glory, or degrees thereof, Rev. 19.6.7.8. Acts 3.21. then shall be the time of refreshing, of restitution; then [these all] and all we since, shall be perfected, actual partakers of that fullness of Glory, which is promised, and provided for the whole Body of Believers.     
There is a fifth conjecture, which I lately met with in a Learned and judicious Interpreter; The perfection here, was to have the Promise made to Abraham, Gen. 22.17. made good to them in the utmost extent. The jewish Church was persecuted and destroyed; the Christian may be persecuted, cannot be destroyed: that is, the Candlestick may be removed, the Candle cannot be extinguished; the Kingdom of God may be translated, it cannot be conquered: But I prefer the fourth, and leave the whole to God's blessing.  

The Prayer.  
O God of all goodness, who hast abundantly furnished us with matter of Praise, with a rich treasure of Grace in Jesus Christ; make us followers of him and of [these all] and all those who have fought the good fight of Faith, that we may follow also their holy Faith, and with them be partakers of a glorious Resurrection, to have our perfect consummation and bliss in thy Heavenly Kingdom: Even so come Lord Jesus, come quickly, Amen, Amen.  
Glory be to the Father, and to the Son, and to the holy Ghost: As it was in the beginning, is now, and ever shall be: Amen.    
FINIS.