A Cloud of Faithful Witnesses, Commentary 11

A Cloud of Faithful Witnesses · Commentary 11

p. 384Moses Faith.

VERSE 23.

By faith, Moses when▪ he was borne, was hid three moneths of his parents, because they saw he was a proper childe; neither feared they the kings commandement.

IN this verse the holy Ghost proceedeth further, and setteth downe vntounto vsus a notable and worthy example of the faith of Moses parents. If we would see the history at large, we must read the 2. Chapter of Exodus; of which, these words are an abbridgement, or briefe Epitome. Now, here the faith of Moses parents is commended vntounto vsus by two notable actions: 1 The hiding of Moses their childe when he was borne; 2 Their courage and boldnesse in that action; in not fearing the Kings commandement. Of their hiding of him, we will first intreat generally, and p. 385then come to the circumstances thereof. In generall, Their hiding of the childe was this: They kept him close, and vnknowen to the Egyptians for three moneths space; because the King had giuen commaundement and charge to all his people, that they should drowne eueryevery man-childe born among the Hebrewes. Exod. 1.22. In this action of their faith, we may obserue some speciall points.

First, Moses was to be a worthy Prophet, and Captaine, or guide vntounto the people of Israell: and therefore howsoeuer other men-children were drowned vponupon the cruell commaund of Pharaoh, yet the Lord prouides for him so soone as he is borne, that he shal be hid, and so preserued from the tyrannie and rage of Pharaoh.

Whence wee learne, that God in the middest of all persecution, doth euermore preserue the seede of his Church. There be two estates of Gods Church in the world: the first is quiet and peaceable, when the Gospell is publikely professed, taught, and receiued without hostile opposition, as by Gods great mercy it is in our Church at this day. The second is an hidden estate, when as it cannot shew it selfe visible, but the open profession of the Gospel is suppressed by the rage of the enemie the diuell, and by wicked & cruell men that be his instruments. Thus GOD suffereth his Church somtimes to be shadowed, and in these times many of his deere children to be slaine & put to death for the sins of his Church; yet so, as that alwaies he preserues the seede of his Church. When Isay had shewed the Iewes the fearefull desolation of their Land; that the Cities should be wasted without inhabitant, & their houses without man;Isa. 6.11.Isa 6:11 yet then he saith, There shall be a tenth in it, and the holy seede shall be the substance or vnderprop thereof, Verse 13. God doth not deale with his Church, as hee doth with the enemies thereof: hee but loppes off the branches in his Church, when as hee stockes vp the roote of the enemies, Isay, chapter 27. verses 7, 8. When hee visited Sodome and Gomorrah, hee destroyed them vtterly out of the earth: p. 386but the Lord doth euer keepe fast the seede of his Church, that when the storme of persecution is blowen ouer, his Church may spring and flourish afterward.

Here some may say, Seeing God purposed to make Moses such a worthy man ouer his people, why did he not by some wonderfull, powerfull, and mighty manner preserue him against the rage of Pharaoh? Answer. God indeede was able to hauehave sent a legion of Angels for his preseruation, or to hauehave done it after some strange visible manner; but yet he would not: for we must knowe and remember, that it is Gods pleasure to shew his power in weak means. He can preserue eueryevery seruant of his from all kinde of iniurie: but he will not alwaies doe so. When Christ himselfe our Sauiour was, in his infancie, persecuted by Herod, God his Father was then able to hauehave preserued him in Iudea, and to hauehave ouerthrowen his persecutor by manie legions of Angels; yet hee would not, but onelyonly vseth the poore helpe of Ioseph, and Marie, with the ordinarie weake meanes of flight: and all this hee did, that hee might be glorified in the weakenesse of his seruants; for, when all meanes faile, then doth hee magnifie his power and prouidence in preseruing those that trust in him. And thus much of this Action in generall.

The circumstances to be considered in the hiding of Moses, are foure: 1. The time when hee was hid: the Text saith, When hee was borne. Moses (as wee saide) must be afterward a notable seruant, and a worthy instrument of GOD, whereby hee would worke the deliuerance of his people, out of the bondage of Egypt: and yet we see, he is faine to be hid so soone as he is borne.

Hence wee learne; that those that be the seruants of GOD, and are in speciall fauour with him, must looke for trouble and affliction in this life, from the cradle to the graue, from the day of their birth, to the houre of their death. Moses is in danger of his life by Pharaoh, so soone as hee is borne. And so was our Sauiour Christ by p. 387Herod, when hee was but a babe: whereupon his Parents fled with him into Egypt for his safety. And aunswerable to their infancie was the rest of their life; full of danger, full of trouble: And as it was with them, so is it with others; 2. Timothie, chapter 3. verse 12; Hee that will liue godly must suffer persecution: and hee that will be Christes Disciple, must take vp his Crosse eueryevery day and followe him, Luke 9.23.

This is a point which all of vsus must marke; wee must not looke to hauehave ease and ioy in earth: It is enough for vsus to enioy that after this life. If Christ himselfe carie his crosse out of the gate, we then with his disciples must take vp our crosse and followe him eueryevery day.

The 2. circumstance to bee considered, is this: How long was Moses hid? namely, three moneths. Question. Why was he hid no longer? Answer. Because they could not; for it is likely, there was search for him, and therefore they made a basket of reed, Exodus 2.3.Exod 2:3and dawbed it with slime and pitch, and laid the childe therein, and put it among the bul-rushes by the riuers brinke.

Thus did the Parents aduenture the childes life, for the sauing of their owne: wherein we may see a great want and weakenesse in their faith; for they kept their childe a while by faith: but afterward cōmitted him to the dangers of the waters, of wilde beasts and fowles of the aire. So that it is plaine their faith was weake, and mingled with feare and with some doubting. For in keeping the childe three moneths, they shew forth liuely faith; but when as they expose him to danger for their owne safety, heerein they bewray some want of louelove, and weakenesse of faith: and yet we see they are heere commended for their faith. Which sheweth plainely, that if a man hauehave true and sound faith, though it be but weak, yet God in mercy will take knowledge of it and commend it, passing by the weakenesse of it; yea, and vntounto that faith will giuegive the promises of life euerlasting made in Christ,

p. 388The third circumstance to bee considered, is this; Who it was that kept Moses three moneths. In Exodus it is said that his mother kept him;Exod. 2.3.Exod 2:3 but here it is said, his parents kept him: where the holy Ghost includes his father also. How can both these be true? Answ. Wee must knowe that the Mother was the chiefe doer in this worke, and the father though he was not a doer, yet he gaue his consent. Now we must remember, that consent is a kinde of doing, whether it be in good things, or in euill: for, when Saul did but keepe the persecutors clothes that stoned Stephen, (Act. 7.58.) whereby he signified his consent; thereupon hee confesseth himselfe to bee guiltie of his death, Act. 22.20.

Lastly, obserue the Cause, or rather the Occasion that mooued the Parents to saue their childe. It was a notable comlinesse and beautie, which did appeare in the body of the childe, when hee was borne. This mooued them to reason thus with themselues: Surely God hath giuen such beautie and comelinesse vntounto this childe, that it is very likely he will vse him hereafter, to be some notable instrument of some great worke: we therefore will keepe him aliue. This point must be marked of vsus: for, beside their natural affection, this also was a motiue to make the parents saue their childe.

Hence wee may learne, that those whom God will imploy aboue others in some speciall seruice for his owne glory, are vsually endowed with some speciall gift aboue others; yea many times with outward grace and comelinesse in the body. For, this beauty in Moses body, moued his parents to seeke to saue his life; they perswade themselues that God had not imprinted that in him for nought. Saul (wee know) was made King ouer Israel: and it is noted, that the Lord had giuen him a goodly stature; for hee was higher than any of the people from the shoulders vpward. 1. Sam. 10.23.1 Sam 10:23So Dauid had a good countenance, 1. Sam. 16.12.1 Sam 16:12and a comely visage: for the Lord purposed to make him king ouer Israel. Now p. 389as he did excell his brethren in beauty and comelinesse, so he was to be far aboue them in this special seruice of God, in gouerning his people.

Hence we learne, first, that comelinesse and beautie is a gift of God: Secondly, that those which excell others in these gifts of nature, must looke also that answerably they excell them in holinesse, and zeale in the seruice of God, and doing good vntounto men, as Moses and Dauid did. But alas, wretched is the practice of these times: for commonly those which hauehave comlinesse and beauty aboue others, doe vse it as a bait & occasion vntounto all sin, & naughtinesse; as to whoredome and lasciuiousnesse, that heereby they may more fully satisfie their own wretched and fatanicall lusts: but this must carefully be looked vntounto, of all such as hauehave the gifts of nature in more excellent manner then others. For if they vse them, or rather abuse them to be meanes of sinne, and to set forth the pride and vanity of their hearts, they hauehave much to answer for vntounto God, at the dreadfull day of Iudgement. Hath God giuen thee beauty & comelinesse? and doest thou vse it as a baite to ensnare others for the satisfying of thy lust? then looke vntounto it thou euill seruant, for thou doest not hide, but consume thy Masters talent, imploying it to his dishonour; therefore it shall be taken from thee: and in stead thereof, thou shalt hauehave vglinesse and deformity, and so in soule and body be tumbled into hell with vncleane spirits. And thus much of the first action of their faith, with the circumstances thereof.

The second action, whereby the faith of Moses Parents is commended vntounto vsus, is this; They did not feare the Kings commaundement. These words must not be vnderstoode absolutely and simply, but with limitation. For manie places of Scripture are spoken simply, which must bee vnderstoode with respect: as when it is said, Math. 11.18, Iohn came neither eating nor drinking, that is not, eating nothing at all, but eating little: and Christ saith, Math. 10.34, p. 390He came not to bring peace, but the sword: that is (as Luke expounds it, Luk. 12.51.) rather debate, than peace. And so in this place, Moses parents feared not the Kings commandement; that is, they did not feare it ouermuch, or wholly, or onelyonly, or so much as others did in the like case.

Here then first we may learne, how farre forth we must obey superiours and magistrates; we must obey them, not simply, but in the Lord: Ephes. 6.1. that is, in all their lawful commands: but when they commaund things euill and vnlawfull, then we must stay our selues, lest obeying them we rebell against God. For this, wee hauehave sufficient warrant in this place, as also in the Apostles; who beeing commanded (Act. 4.18, 19.) that in no wise they should speake or teach in the name of Iesus: answered, Whether it be right in the sight of God, to obey you rather than God, iudge ye. And the midwiues of Egypt are commended of the holy Ghost, (Exod. 1.17.) for sauing the yong children aliue, against the Kings commandement. And the three men of the Iewes, Shadrach, Meshach, and Abednego, are renowmed with all posterity, for disobeying the commandement of Nebuchadnessar (Dan. 3.16, 17.) of worshipping the golden Image. By which examples, we may see plainely, that our obedience to men must be in the Lord onelyonly. Neither is our refusing to doe their vnlawfull commaunds, any disobedience indeede: because the fift commandement in this case ceaseth to binde, and giues place to the commandements of the first table, which are greater; as wee shewed before, v. 17.

Secondly, see here this godly boldnesse, in not ouermuch fearing the Kings commandement, is made a worke of faith: whence we learne, that true faith in the promises of God, doth serue to moderate a mans affections. There is no man, but if he be left to himselfe, he will goe too farre in the sway of his affections: experience sheweth that many through anger, and ioy, hauehave lost their liues; some for feare hauehave forsaken religion, and sorrow hath cost many a man p. 391his life. Yea, any affection if it be not moderated and stayed, will bereaue a man of his senses, and make him a beast, and no man.

But behold the vse and power of true faith: It serueth to mitigate a mans affection; so as if a man be angry, it shall be with moderation: and so wee may say of feare, ioy, hatred, or any other affection; faith will asswage and stay the rage thereof. For vndoubtedly, Moses parents might hauehave beene ouerwhelmed with feare of Pharaohs tyrannie and cruelty, but that God gaue thē faith, which did moderate this feare. There is none of vsus, but if wee looke well into our selues, wee shall see that we are excessiue in many affections; sometime in feare, sometime in anger, sometime in sorrow, and such like. Now, would we know how to bridle these strong passions? Then get true faith: it is the meanes whereby a man may moderate and stay the rage of his affectiōs, so as they shall not break out into extremitie. Is a man angrie? why, if hee hauehave faith, hee will bridle his anger. Is he sorrowfull? yet it is in measure: and so for the rest, faith will rule them all, and yet extinguisheth none. Which, should greatly prouoke vsus to labour for true faith, seeing it is of such vse and power in the stay of our affections.

Verse 24. By faith, Moses when he was come to age, refused to bee called the sonne of Pharaohs daughter.

25. And chose rather to suffer aduersitie with the people of God, than to enioy the pleasures of sinne for a season.

26. Esteeming the rebuke of Christ greater riches, than the treasures of Egypt: For hee had respect vntounto the recompence of reward.

HEre the holy Ghost comes to the commendation of Moses faith, and in these three verses propounds a most notable example hereof.

p. 392By Moses faith, in this place, we must vnderstand sauing faith; which is nothing else, but a gift of GOD, whereby Moses receiued the promise of God touching saluation by the Messias, and of the promised Land, made to Abraham and to his seede after him, and applied the same vntounto himselfe particularly.

Now in the first entrance of this exāple, the holy Ghost setteth downe a wonderfull thing of Moses; namely, that Moses had faith, and by it did this great worke. This (I say) is strange, because he was brought vp by Pharaohs daughter in the Court of Pharaoh, where was no knowledge of the true God, and indeede nothing but idolatry, wantonnesse, and profanenesse. And yet heere it is testified of him, by the spirit of GOD which cannot lie, that hee had faith; which is a wonderfull thing. And the like is recorded of others in the word of God: As in Ahabs Court (who was a King that had sold himselfe to worke wickednesse) yet the spirit of God testifieth, that euen there was good Obadiah, a man that feared God greatly. 1. King. 8.3.1 Kgs 8:3And Herod was a most deadly enemie to Christ: and yet Ioanna the wife of Chuza Herods friend, ministred of her goods vntounto Christ. And Paul saith, The Saints which are of Caesars houshold salute you: Where, by Caesars house, is meant the Court of Nero, who was a most bloudy man, and a wicked persecuter; and yet in his house were the professors of Christs Gospell. By these examples we learne, that Christ hath his children and seruants in the middle among his enemies: for, these 3. Courts, of Pharaoh, Herod, and Nero, may be called a kinde of hell; & yet there were some of Gods seruants in them all. Which sheweth vsus clearely the truth of Gods word, which saith of Christ, that he raigneth in the middle among his enemies. Psal. 110.2.Ps 110:2Howsoeuer they rage, and seeke to blot out his name, and to roote out his kingdom, yet maugre their throats, he will rule in the middle of their kingdoms, & there hauehave those which truly serue him & feare his name: Reuel. 2.13, God had his Church in Pergamus where Satans throne was▪

p. 393Againe, this faith of Moses serues to checke many a man in this age, that is brought vp in the Church of God, and vnderunder godly Parents & gouernours, and yet is a hater and mocker of the religion of Christ. Surely Moses in the day of iudgement shall stand vp against all such, and condemne them. For he had faith, though he were brought vp in a most profane place: and they are voide of faith, nay, enemies vntounto it; though they liue in the bosome of the Church.

But let vsus come to the strange fact which Moses did, for which his faith is so commended. The Text saith of him first of all, That when he was come to age, he refused to be called the sonne of Pharaohs daughter. How Moses became her sonne, we may reade at large, Exod. 2: where it is said, that she hauing found Moses in the basket, preserued him aliue, and brought him vp as her own childe▪ purposing to make him her owne sonne & heire. But this honour of hers he would not accept; this hee refused by faith, and this is that notable and famous act, for which his faith is here cō mended vntounto vsus.

But some will say, This fact of Moses may seeme rather worthy of blame then praise, as being a practice of great rudenesse and ingratitude: for shee preserued his life from death, and brought him vp as her owne childe, and vouchsafed him this speciall fauour to make him her heire; and therefore Moses should not thus hauehave contemned her fauour. Answer. Indeede it had beene Moses part to hauehave shewed himselfe thankfull, in accepting this fauour at her hands, and also in enioying the same, if hee might hauehave done it with the feare of God, and keeping a good conscience. But, that he could not doe: for, if he had dwelled still with her, and beene her sonne and heire, hee should hauehave beene vndutifull vntounto GOD. Now this is a rule to bee remembred and practiced alwayes; that in duties of like nature … the Commaundements of the second table doe binde vsus no further then our obedience thereto p. 394may stand with obedience vntounto the commaundements of the first table: and when these two cannot stand together, then we are freed from obedience vntounto the second table; as, from performing honour and thankfulnesse vntounto men, when wee cannot therewithall performe obedience and seruice vntounto God. And this was Moses case: because hee could not both serue God, and continue his thankfulnesse, to Pharaohs daughter (for in staying with her, hee should hauehave made shipwracke of true religion) therefore hee forsaketh her fauour and honour; and for this cause is heere commended vntounto vsus. The like did our Sauiour Christ, for when the people would hauehave made him King, he refused it, and fled from among them, Iohn 6.15, because it would not stand with that calling, for which he was sanctified and sent into the world: therefore Moses fact was commendable, and doth greatly set forth vntounto vsus his holy faith.

In this fact of Moses thus generally considered, obserue a notable fruite of true faith: It makes a man to esteeme more of the state of adoption to be the childe of God, then to be the childe or heire of any earthly Prince. This is plaine in Moses in this place. And the like we may see in Dauid: for though he were a King, yet he set all his royalty and maiestie at nought, in regard of Gods blessing of adoption; & therefore saith, The Lord (not the Kingdom of Israel) is my portion. Psalm 16.Ps 16And again, when he was kept from the Lords tabernacle, & the company of Gods Saints, through persecution; he saith, The Sparrowes and Swallowes were more happy then he, Psalm 84, because they had nests where they might keepe their young, and sit, and sing; but hee could not come neere the Lords Altar. And yet more fully to expresse the earnestnesse of his affection this way; he saith, he had rather be a man of a base office, euen a dore-keeper in the house of GOD, then a man of renowne in the tents of wickednesse. But howsoeuer, these men were of one minde herein; yet come to our age, and seeke in Towne, Country, and people, and we shall see this fruite of faith p. 395is rare to be found: for generally (though I will not say all) the most of those that are borne of good parentage, as the sonnes of Knights or Squires, and especially of Nobles, are so bewitched with the pride of their earthly Parentage, that they hauehave scarce a thought after adoption in Christ. Gods heauenly graces will take no place in their hearts, but they vtterly contemne all other estates of life in regard of their owne. And this is the common sinne of the whole world: for, at earthly preferments men wil stand amazed; but seldome shall you finde a man that is rauished with ioy in this, that he is the childe of God, as Moses did. But his practice must be a president for vsus to followe: we must learne to hauehave more ioy in being the sonnes of God, then to be heires of any worldly Kingdomes; and to take more delight in the grace of adoption through Iesus Christ, then in the sonship of any earthly Prince.

It is a great prerogatiue to be heire to a King or Emperour: but yet to be the childe of God, goes farre beyond it, euen aboue comparison. For, the sonne of the greatest Potentate may be the childe of wrath: but the childe of God by grace, hath Christ Iesus to be his eldest brother, with whom he is fellow heire in heauen; hee hath the holy Ghost also for his comforter, and the Kingdome of heauen for his euerlasting inheritance. And therefore wee must learne of Moses, from the bottome of our hearts, to prefer this one thing, To be the child of God, before all earthly things, either pleasures, riches, or any other prerogatiues whatsoeuer.

Now, more particularly in this fact of Moses note two circumstances: 1. The manner how: 2. The time when, he refused to be called the sonne of Pharaohs daughter.

For the first; his refusall was not in word, but in deede: for, if we reade the whole History of Moses, wee shall not finde, that either he spake to Pharaoh, or to his daughter, or to any other to this effect, that hee would not be her heire, nor called her sonne; but we finde that hee did it in p. 396deede: for, when he came to age, he left the Court oftentimes, and went to visite his brethren, to comfort them, to defend them, and to take part with them. And hence we must learne, not so much to giuegive our selues to knowe, and to talke of matters of religion, as to doe and practice the same both before God and men. This did Moses. It is the common fault of our age, that we can be content to heare the doctrine of religion taught vntounto vsus; yea, many will learne it, and often speake thereof: but fewe there be that make conscience to doe the things they heare and speake of. But let vsus learne of Moses to put those things in practice which wee learne and professe, and in silence doe them: for, the fewer words the better, vnlesse our deedes be answerable. If any of vsus were to walke vponupon the top of some high mountaine, we would leaue off talking, and looke vntounto our steps for feare of falling. Behold, when we enter the profession of Christianity, wee are set vponupon an high mountaine: for the way of life is on high; and Christianity is the high calling of God. Phil. 3.14.Phil 3:14We therefore must be wise, as Salomō saith, Pro. 15.24, & look wel to our cōuersation, hauing a straite watch ouer all our waies, through the whole course of our life, euen to the end of our daies; & not stand so much on speaking & talking, as on doing: for the doer of the worke shal be blessed in his deed, Iam. 1.25. This is the thing we must looke vntounto, as the only ornament of our profession, declaring that we hauehave the power of godlinesse: but if deeds be wanting, our religion is vaine, we are like the Figtree which Christ cursed,Math. 21.19.Matt 21:19 hauing leaues but no fruite.

The 2. circumstance to be considered, is, the time when he refused this honour; namely, when he came to be a man of yeares and discretion. A man in cōmon reason would iudge thus of Moses fact; Moses hath rare fortune offered him, he might hauehave bin sonne & heire to a Princesse: surely this is a rash fact of his▪ & void of cōsideration, to refuse it; vndoubtedly he far ouershot himselfe herein, either through rashnesse or ignorance. But to preuent such carnall surmises, p. 397the spirit of God sets down this circumstance of time; saying, that he did not refuse it in his youth: but when hee was come to age, that is, to perfect yeares of discretion, and by reason thereof, must needes hauehave consideration and iudgement to know what he did; then did he refuse this honour, to bee Pharaohs daughters sonne and heire. In the seuenth of the Acts, wee shall see that he was fortie yeares olde when he did this. And therefore this is true which is here said, that when he was come to age, and staiednesse; then he refused this honour: for, fortie yeares is a time, not onelyonly of ripenesse for strength; but of staiednesse in iudgement and discretion.

Out of this circumstance we learne two points. 1 That it is a common fault of yong years, to be subiect to inconsideration, and rashnes; for, Moses did not refuse the honour of Pharaohs daughter, when hee was young, lest it should seeme to bee a point of rashnesse: but, when hee was come to age (as the text saith); insinuating, that if hee had done it when hee was young, it might hauehave beene esteemed but a rash part, and done in some hastie passion of youth. EueryEvery age of man hath his faults: & this is the fault of youth, to bee heady and rash in their affaires, for want of consideration and experience. And therefore all young persons must hauehave care of these sinnes of youth, and watch the more against them, because they are so incident to their yeares. Now, the way to auoyde them, is to follow Christs example, Luk. 2.52, to labour to growe, as in yeares, so in wisdome and grace: and to obey the counsell of Paul to Timothy, 2. Timoth. 2.22, to flie the lusts of youth; following after iustice, faith, charitie, and peace, with all that call vponupon the name of the Lord with a pure heart.

Secondly, this circumstance of time, noting Moses deliberate staiednesse in this fact, doeth plainely aduertise vsus, what is, or should bee, the vertue of olde age, and the ornament of yeares; namely, staiednesse, & discretion: wherby, p. 398I meane, not only that naturall temper of affection, which olde age bringeth with it; but such religious discretion, whereby men of yeares doe all things in faith, so as their workes may be acceptable and pleasing vntounto God. For, when a man is grown in yeares, & hath had experience & obseruation in the Church of God, he must not onelyonly hauehave a generall knowledge and wisdome; but a particular wisdome, whereby he may doe in faith, whatsoeuer hee takes in hand, and therein please God. But alas, this may be spoken of olde men in these daies, that in regard of this wisdome, they are very babes; a thing greatly disgracefull to their condition. For, Paul biddes the Corinthians, 1. Cor. 14.20, that they should not be children in vnderstanding, but of ripe age: yea, and he forbiddes the Ephesians, Eph. 4.14, to be children stil, wauering and carried about with eueryevery winde of doctrine. Whereby we may see, that aged persons do quite degenerate from that they ought to bee, when they are babes in knowledge, voide of spirituall wisdome. Indeed, we must grant, that our aged persons are worldly wise; & hee must hauehave a cunning head, and (as wee say) rise early, that herein goes beyonde them: But bring them to the booke of God, and to giuegive a reason of their actions, that they are done in faith; herein, they are meere babes, and ignorant: neither can they tell what it is to doe a thing in faith, so as it may be acceptable to God. Heerein, many that are yong in yeares, doe quite out-strippe them. What would wee thinke or say of a childe, that beeing set to a good schoole, should still bee in the lowest forme, though he had long continued at it? Surely, wee would iudge him either exceeding negligent, or destitute of ordinary capacity.

Behold, the Church of God is the schoole of Christ: & if a man hauehave liued long therein (as twentie, or fourtie yeares) and yet be no wiser in religion, than a yong child; is it not a shame vntounto him? and shall wee not condemne him of great negligence? Wherefore, let all aged persons p. 399here learne their duty; which is, to growe to ripenesse in spirituall wisdome, that so their age may be to them a crowne of glory, beeing found in the way of righteousnesse, Prou. 16.31.

VERSE 25.

And chose rather to suffer aduersities with the people of God, than to enioy the pleasures of sinne for a season.

THe meaning of these words is this: Moses cast with himselfe, that if hee should yield to become heire to Pharaohs daughter, he must liue with her, and please her in all things, and so altogether leaue Gods Church, and people, and gods holy religion; which thing to doe, he abhorred in his heart: and withall, hee must leaue and lose the eternall blessednesse of Gods children, for the honours, & sinnefull pleasures of the Court, which were but momentany. These things considered, hee chooseth rather to bee in affliction and misery with the people of God, than vponupon these conditions, to liue in Pharaohs Court, & to becom his daughters sonne and heire.

And because this may seeme a strange choice, the holy Ghost doth afterward render a reason hereof, which is this; Because Moses liked rather to inioy the prerogatiues of Gods Church (though it were in misery) than to enioy any honour in a wicked Court, such as indeede Pharaohs was.

In this verse therefore, wee are to note a second fruit of Moses faith; to wit, that hee preferred the fellowship and communion of Gods Saints, before all other societies in the world. The same also was Dauids practice. Psal. 16.3, All my delight (saith he) is in the Saints that dwell on the earth.

This fruite of Moses faith, doth discouer vntounto vsus a grieuous fault, which raigneth in this age; to wit, the neglect p. 400and contempt of the communion and societie of Saints. There is a societie and fellowship that is loued and magnified among vsus: but what manner of societie is that? surely of such as giuegive themselues to drinking, iesting, scoffing, riot, mirth, and gaming. This is the common and generall good fellowship: through which, God is greatly dishonoured. For most men set their delight therein, and are neuer merry but in such company, wherein indeede they delight themselues in their sensuality. True it is, men pleade that this good fellowship is a vertue. But then was Moses farre ouer-seene: for in Pharaohs Court he might hauehave had all kinde of such good fellowship and company; yet hee likes it not, but rather chooseth affliction and misery with the people of God, then to enioy such fellowship in Pharaohs Court. And as for the goodnesse of it, it is neither so esteemed nor called by any, but by them that call good euill, and euill good. We see, Moses a man of wisedome and learning, Acts 7.23. no childe, but a man of xl. yeares olde, hates and abhorres this good fellowship, as the worst estate in the world: rather chusing the societie of a miserable and persecuted Church, then the best of that fellowship which a Kings Court could yeeld. Let vsus therefore learne more wisedome out of his practice. Some say, this good fellowship is harmlesse; and such men who thus merrily passe their times, doe no such hurt as many others doe. But I answere, men are borne to doe good. Againe, to misspend time, wealth, and wit, are not these euill & harmfull, both in themselues and in the example? And which is worst of all, it is no fellowship with God, nor any part of the communion of Saints, but rather a fellowship with Satan: therefore let all that will, like true Christians, hauehave true comfort in that article of their Creede, the communion of Saints, esteeme the fellowship of good and holy men aboue all other. For, by this communion with Gods Saints, a man reapes great profit, when as the other brings to a man the ruine both of his body and soule. By the societie p. 401of the godly, wee are first made partakers of their giftes and holy graces; and secondly, of their prayers, and the blessings of God vponupon them: which things if there were no other, might moue vsus to embrace this blessed society before all other. And yet further; by being of this society, a man auoids many of Gods iudgments: If there had beene ten righteous men in Sodome, they had all beene spared from destruction. Wherein we may see,Gen. 18.3….Gen 18:3 that they that cleaue to such as feare the Lord indeed, neuer receiue harm by them, but rather much good; for, for the elects sake it is, that the world yet standeth: and if they were gathered, heauen and earth would go together; but for the calling of the Elect, the hand of God is yet staied. Why then should not Moses example be our rule, Aboue all worldly pleasure to reioice in the society of Gods Saints?

Thus much in generall: Now, in the particular words, are many notable points of doctrine, which wee will touch in their order. And chose rather, &c.] Marke heere a rare and strange choise as euer wee shall reade of. There are two things propounded to Moses: The first is, honour and preferment in Pharaohs Court; to be sonne and heire to Pharahs daughter: wherewith hee might hauehave enioyed all earthly pleasures and delights. The second, is the miserable afflicted condition of GODs Church and people.

And of these two, Moses must needes choose the one: well what chooseth hee? Surely hee refuseth the prerogatiues and dignitie, that hee might hauehave had in Pharaohs Court, and makes choise of the miserie and affliction of GODs people in aduersitie; that so hee may enioy the priuiledges of GODs Church. A wonderfull choise: for which, his faith is heere commended, and hee renowmed to all posteritie. The same choise hath GOD set before men in all ages. In former times GOD set before Esau two things; A messe of red broth, and his birth-right: but profane Esau chooseth the worser, p. 402he forgoes his birth-right, so he may hauehave the broth. But farre worse did the Gadarens; there was set before them Christ Iesus the Lord of life, and their hogges and cattell: Now they prefer their hogges before Christ; A most miserable and senselesse choice. And is it not as ill with vsus? There is set before vsus on the one side heauen, and on the other side hell; but men for the most part chuse hell & forsake heauen. Ciuill worldly men whose delight is all in riches, they prefer earth before heauen, the seruice of sinne which is the greatest slauerie, before the seruice of GOD which is perfect freedome, and glorious liberty of the Saints in light: and thus doe all men without Gods speciall grace. Whereupon Paul prayes in his Epistles for the Churches, that God would giuegive vntounto them the spirit of wisedome, Philip. 1.10.Phil 1:10that they may be able to iudge betweene things that differ. And this wisdom we must labour for, that when these different things are set before vsus, we may make a wise choise: otherwise, we shew our selues to be like brute beasts without vnderstanding, & do quite ouerturne our owne saluation. In the Ministerie of the word we hauehave life and death, good & euill set before vsus, as Moses said to the people, Deut. 30.15, 19. Let vsus therfore endeuour our selues to chuse life by embracing and obeying the word of God: & so shall we followe both his precept and practice.

To suffer aduersity with the people of God. Heere wee may obserue what is the ordinarie state and condition of Gods Church and people in this world: namely, to be in affliction and vnderunder the crosse. Hence Paul saith, That we must come to heauen through manifold afflictions, Acts 14.23. The Lord knoweth what is best for his seruants and children: and therefore he hath set downe this for a ground, that all that will liue godly in Christ Iesus, must suffer persecution. 2. Tim. 3.12.

Thus the Lord dealeth with his children for speciall causes: for first, all crosses, as losse of goods, friends, liberty, or good name, they are meanes to stirre vp and awake p. 403Gods people out of the slumbring fit of sinne; for the godly are many times ouertaken this way. The wise virgines sleepe, as well as the foolish: Now, afflictions rouze them out of the sleepe of securitie. See this in Iosephs brethren, who went on a long time without any remorse for selling their brother: But when they were stayed in Egypt, then they are rowzed vp, and can say, Genesis 42.21. This trouble is come vponupon vsus, for selling our brother.

Secondly, afflictions serue to humble Gods children, Leuiticus 26.41. So the Church of God speaketh, I will beare the wrath of the Lord, because I hauehave sinned against him, Micah 7.9.

Thirdly, they serue to weane the people of God, and to driue them from the louelove of this world: for, if men might alwaies liue in ease, they would make their heauen vponupon earth; which may not be. And heerein GOD dealeth with his children like a Nurse; when shee will weane her childe, she layes some bitter thing vponupon the pappes head, to make the childe to loathe the pappe: so the Lord, to draw our hearts from the world, and to cause vsus to louelove and seeke after heauen and heauenly things, hee makes vsus to taste of the bitternesse of affliction in t…is worlde. Fourthly, afflictions fer…e to make Gods children to goe out of themselues to seeke sincerely vntounto GOD, and to relie onelyonly vponupon him: which in prosperity they will not doe. This, Paul confesseth of himselfe and others: Wee (saith hee) receiued the sentence of death in our selues, because wee should not trust in our selues, but in God: 2. Corinthians chapter 1. verse 9. So good King Iehosaphat, when hee was compassed of his enemies, Hee cried to the Lord, and said; Lord wee knowe not what to doe, but our eyes are towards thee: 2. Chronicles, chapter 20. verse 12. Yea, the rebellious Iewes are heereby driuen to seeke the Lord, whom in prosperity they forsooke: as wee may see at large, Psal. 107.6.12.13.19.

p. 404Lastly, afflictions serue to make manifest the graces of GOD in his children. The Lord (saith Iob) knoweth my way and trieth me; Iob 23.10. Deuteronomie 8.2, Remember all the way (saith Moses to the Israelites) which the Lord thy GOD ledde thee, this fourtie yeares, for to prooue thee and to knowe what was in thine heart. Hence Iames calleth temptations, the triall of faith, Iames, chapter 1. verses 2.3: And Paul makes patience, the fruite of tribulation: Romanes, chapter 5. verse 3. For, looke as the showers in the spring time cause the buds to appeare: so doe afflictions make manifest Gods graces in his children. Patience, hope, and other vertues, lie close in the heart in the day of peace: but when tribulation comes, then they breake forth and shew themselues.

Hence wee learne, that it is not alwayes a token of Gods wrath, To suffer affliction. If any man or people be laden with crosses, it is no argument, that therefore they are not the children of GOD: for, as Peter saith, Iudgements begin at Gods house, 1. Peter, chapter 4. verse 17: and any crosse vponupon a people, family, or particular persons, if it bring forth the fruite of grace in them, is a true signe, they belong to GOD. Yea, when men wander from God by an euill way, these afflictions are meanes to call them home to GOD. Psalme 119.67: Before I was afflicted I went astray. And they that forsake their sinne and returne to GOD in the time of affliction, are certainly Gods people: for, the wicked man fretteth and murmureth against God when a crosse commeth, and he cannot abide it. But the godly man is humbled therby, and it makes him more obedient in all duties vntounto God.

This wee should consider: for by an outward profession, wee beare the world in hand, that we are Gods children, and therefore wee come to heare Gods word, and to learn how to behaue our selues as beseemeth his children. But if we would be knowen to be Gods children indeede, then when any of Gods iudgements doe befall… vsus, wee p. 405must make this vse of them; namely, labour thereby to be humbled for our sinnes, and to forsake our sinnes, and to make conscience of all bad wayes for euer afterward; and then wee shewe our selues to be Gods children indeede: but if vnderunder the crosse, or after the crosse, wee be as dissolute as euer wee were, and still followe our olde sinnes, then wee cannot be iudged to be Gods people and children, but rather a wicked and stubborne generation, which the more they are corrected, the worse they are; like a stithy, the more it is beaten, the harder it is. Let vsus therefore by the vse of Gods iudgements, shewe our selues to be Gods children: so shall wee say with Dauid with much ioy and comfort, It is good for vsus that wee hauehave beene in trouble. Psal. 119.71.

Thus wee see what Moses chose: now come wee to the thing he refused; To enioy the pleasures of sinne for a season. By pleasures of sinne, wee must vnderstand the riches and dignitie that Moses might hauehave had in Pharaohs Court and Kingdome: Which are called the pleasures of sinne, not because they were so in themselues; for, so they were the good giftes of GOD: but because Moses could not enioy them in Pharaohs Court without liuing in sinne; for, hee must hauehave refused the societie of Gods Church and people, and so hauehave beene a stranger from the couenant which God made with Abraham, Isaac, and Iacob, and with his seed after them, if he would hauehave beene sonne to Pharaohs daughter.

Heere then the holy Ghost setteth downe two notable reasons, which induced Moses to refuse these honours and dignities: First, because they were the pleasures of sinne; And secondly, because hee should enioy them but for a season.

The first reason affordeth vntounto vsus many notable points worthie our consideration. 1. Here we learne, that riches, honour, and dignity seuered from true religion, are nothing but the pleasures and profites of sinne. This was p. 404duplicate page p. 405duplicate page p. 406Moses iudgement, as the holy Ghost here testifieth: and it is the plaine truth of God, as Salomon after lamentable experience disputeth,Eccles. all ouer. and proueth at large: concluding of riches, honour pleasures, and all earthly things separated from the feare of God, that they are nothing else but meere vanity and vexation of spirit. And Paul saith, To the impure all things are impure;Titus, 1.15. his meate, drinke, and apparell, which in themselues are otherwise the good giftes of God.

The consideration hereof is of great vse▪ for, first it lets vsus see what is the state of these men which lay aside religion and good conscience, and betake themselues wholly to the world, to get riches and preferment: most men are of this disposition, and such indeede are onelyonly counted wise. For, let there be speech tending to a mans commendation, vsually this is the first matter of his praise, that hee is a substantiall wealthy man; and one that lookes well to himselfe: as though riches or honour were a mans chiefe happinesse. But, howsoeuer the world iudgeth of these men; yet hereby we may see and knowe, that their case is miserable. For without religion & the feare of God, their riches and honour are but the pleasures and profits of sin: and therefore the more they heape vp riches after this sort, not regarding Christ nor his Gospel; the more they heape vp to themselues the treasures of sinne, and consequently the greater condemnation: for worldly treasures seuered from religion, are but the Mammon of iniquity which causeth damnation. Hence Christ said vntounto his Disciples (vponupon occasion of the young rich man) that it was as easie for a great Camell to goe through the eye of a needle, Math. 19.24.Matt 19:24as for a rich man to enter into the kingdome of heauen; that is, such a rich man as sets his heart to get riches and honour, not regarding the religion of Christ. Whence also in another place he pronounceth this fearefull sentence against them: Woe be to you that are rich, for you hauehave receiued your consolation: Luke 6.24. They therefore that lay aside religion, and p. 407giuegive themselues wholly to seeke gaine and honour, are before God most wretched and miserable: and the longer they continue in this course, the more miserable they are; for the more sinne they heape vp, and so the deeper shall be their condemnation. Wherefore if any of vsus hauehave beene thus minded heeretofore, let vsus now leaue this course, as most dangerous to our soules: for, what will it profit a man to gaine the whole world, if he lose his soule?

2. Hence we must all learne, especially they that hauehave any measure of wealth more or lesse, to ioyne with the vse of our riches the feare of God, and the practice of true religion: for, seuer these asunder▪ and riches are nothing else but sinfull pleasures. It is a good conscience which rectifieth the owner in the right vse of his honour & treasures: but without that, he pollutes the blessings of God which he enioyes; and they being polluted shal turne to his greater woe.Dan. 5.1.3.Dan 5:1Dan 5:3 A man would hauehave thought that King Belshazzer had beene an happy man, when hee kept his royall feast, & dranke wine in golden bowles before a thousand Princes that were vnderunder him, and before his Concubines: but the end of that his iollity may shew vsus the nature of such prosperity. For so soone as he saw the fingers of a mans hand, writing vponupon the wall, he became quite confounded in himselfe: his countenance was changed, and his thoughts troubled him; so that the ioints of his loines were loosed, and his knees smote one against the other: What comfort had he now from all his riches & pleasures? So Diues, while he liued, might seeme for his wealth and riches to be happy: yet all this did him little good; for, hee had but his pleasure for his life time, Luke 16.25: and after this life, his soule went downe to hell. A worldly man would iudge the rich man in the Gospell, a most happy man, that saide vntounto his soule, by reason of his great aboundance of outward wealth, Luke 12.19, Soule, soule, thou hast much goods laide vp for many yeares, liue at ease, eate, drinke, and take thy fill: yet because herewith he wanted religion, a good conscience, and the p. 408feare of God, this sentence was denounced against him; Oh foole, this night will they fetch away thy soule: th…n, whose shall these things be? Wherefore, vnlesse wee will wilfully cast away our owne soules, let vsus sanctifie our interest in all earthly blessings, by a sincere endeuour in all things, to shew forth the feare of God, with the keeping of faith & a good conscience: and let vsus begin with this, as Christ saith, First, seeke Gods Kingdome and his righteousnesse, Mathew chapter 6. verse 33. Let vsus hereby seeke to hauehave our hearts acceptable vntounto God: and then all things shall be cleane vntounto vsus.

Thirdly, are riches and honour, being seuered from true religion, but the pleasures of sinne? then vndoubtedly all recreations, all sports, and pastimes, seuered from religion & a good conscience, are much more the pleasures of sin. This Salomon knew wel: for, speaking of such mirth, hee calls laughter madnesse; and to ioy (hee saith▪) What is it that thou doest? Eccles. chapter 2. verse 2. Oh then how manifolde be the sinnes of all sorts of men? for, who almost doth not neglect religious duties for matters of sport and pleasure? Wherefore, if wee desire ioy indeede in any worldly things, let vsus first lay the foundation in our owne hearts, by getting and keeping true faith and a good conscience.

Secondly, whereas Moses refuseth dignitie and honour onelyonly for this, Because they would bee vntounto him the pleasures of sinne; heere wee are taught in what manner and order wee ought to enioy worldly riches and honour. Moses practice heere, must be our direction▪ wee must enioy them, and vse them with thankfulnesse to GOD, so farre forth as they will further vsus in the course of religion and true godlinesse. But if the case stande thus, That wee cannot enioy them both togethe…, then wee must followe Moses example; choose religion and a goood conscience, and let honour and preferment p. 409goe. This is Moses practice: & we may resolue our selues, that if hee might hauehave enioyed them together, hee would hauehave refused neither; but because he could not hauehave them both, therefore he preferreth the religion of Christ with a good conscience, before the honour and wealth of Egypt.

Thirdly note this, Moses doth not onelyonly refuse the riches and pleasures of Egypt, when they would become vntounto him the pleasures of sinne; but rather than hee will enioy them, hee is content to suffer great miserie, and aduersitie with GODs people. Where, behold a singular vertue in Moses: Hee iudgeth it too bee the greatest miserie, to liue in sinne; and therefore hee chooseth rather to suffer any aduersitie and reproach in this world, than liue and lie in sinne: because thereby, hee should displease God, his most louing father in Christ. A most notable vertue in this seruant of God: and the like minde beare all those, that hauehave the same graces of sauing faith, and true repentance that Moses had. S. Paul esteemed the Temptations vntounto sinne, which Satan suggested into his minde, to be as beatings and buffettings, and as pricks and thornes in his flesh, 2. Cor. 12.7. And Dauid saith, Psal. 119.136, His eies gush out with riuers of waters, because men brake Gods commandements. Was Dauid thus grieued for other mens sinnes? Oh! then what a griefe did he suffer, when he himselfe brake Gods commandements, and thereby displeased God?

Now, looke how these seruants of God were affected, so must eueryevery one of vsus, that professe the faith and religion of Christ, labour to bee affected towards sinne; wee must iudge it the greatest misery and torment in the world, to doe any thing that shall displease God. But alas, come to our daies, and the case is farre otherwise; for, to most men, it is meate and drinke vntounto them to commit sinne: so farre are they from counting it a misery. Yea, if a man be ordinarily addicted to some speciall sinne, you then may p. 410as soone take away his life, as bereaue him of his sinne: he will aduenture the losse of heauen for euer, for the pleasure of sinne for a time. But all such, are farre vnlike these holy seruants of God; for they counted it the greatest crosse, and miserie that could be, to doe any thing that displeased God, and did checke and breake the peace of a good conscience. And if we looke to enioy like peace and comfort with them; we must striue against our owne corrupt disposition, and labour to finde sinne to bee our greatest sorrow. Worldly miseries may affect vsus: but, in respect of sorrow for sinne, all worldly griefe should bee light vntounto vsus. Indeede, wee are otherwise minded naturally: but herein, wee must shew the power and truth of grace, that to displease God by any sinne, is our greatest griefe.

The second reason, that mooued Moses to refuse the honours and pleasures of Pharaohs Court; was, because hee should hauehave enioyed them but for a time: for, the time of his naturall life, was the longest that possibly hee could hauehave enioyed them. And the same reason must moue eueryevery one of vsus, to vse this world, and all things herein (euen all temporall benefits) as though we vsed them not: being, alwayes willing and ready to leaue them whensoeuer God shall call. This same reason doth Paul render when hee perswades the Corinthians to the same dutie, 1. Cor. 7.31: Vse this world (saith hee) as though you vsed it no…; for the fashion of this world goeth away. As if he should say, All things in the world last but for a time; and if a man would neuer so faine, he could but enioy them to the ende of his life: and therfore, vse them as though you vsed them not. But pittie it is to see, how farre men are from the practice of this dutie; for, they set their whole heart vponupon the world: and to get riches is their delight, and their God. This ought not so to bee. God hath not laid downe these precepts and examples in vaine: vndoubtedly, if they draw vsus not to the like practice, they shal rise vp in iudgement p. 411against vsus at the last day. And thus much of Moses choyce, and refusall.

VERSE 26.

Esteeming the rebuke of Christ greater riches, than the treasures of Egypt; for he had respect to the recompence of reward.

MOses (as we hauehave heard) refused the honour & wealth of Egypt, and chose to liue in affliction with Gods people. Now, because this might seeme to bee a strange choyce, and a naturall man would soone condemne him of folly for his labour; therefore here the holy Ghost laies downe a reason that mooued Moses thus to doe: to wit, Moses chose rather to suffer affliction with Gods people, than to enioy the pleasures and honours of Egypt; because he was perswaded, that reproach for Christ his sake, was greater riches, than all the wealth in Egypt. So that he refused not absolutely riches, honour, and other comforts; but chose the best riches and honour, and left the worser, vponupon a sound iudgement betweene things that did differ.

Hereby wee may obserue in generall, how needfull a thing it is for eueryevery Christian, to hauehave sound knowledge & vnderstanding in the word of God. For, he that would walke vprightly, and approoued of God, must be able to iudge betweene things that differ; not onelyonly betweene good and euill, but betweene good and good, which is the better: and so of euils, which is the worser. Which, no man can doe, but he that hath a sound and right iudgement in the word of God; for, therein is attained the spirit of discerning. Many there be, that by the course of their liues choose hell, and refuse heauen; which, vndoubtedly, comes from their ignorance in the word. But ignorāce wil excuse none. He that will come to heauen, must be able to discerne good from euill; and accordingly, to choose the p. 412good, and to refuse that which is euill; which, without diuine, and supernaturall knowledge, no man can doe. And therefore all ignorant persons, and all such as are blinded through the deceitfulnesse of sinne, must shake off their securitie, and get sound knowledge in scripture, with a good conscience; that when things which doe differ are set before thē, they may with Moses choose the better.

But let vsus come to Moses iudgement more particularly. Hee esteemed the rebuke of Christ, &c. that is, hee was firmely resolued, that reproach and contempt for Christ his sake, was greater riches vntounto him, than the treasures of a whole kingdom. But some will say, This is a very strange iudgement: can it possibly be true and good? Ans. Yes vndoubtedly, it is most sound iudgement, and worthy eternall remembrance of eueryevery one of vsus; that to suffer reproach for Christ his sake, is greater riches, than all worldly wealth. The truth hereof is proued by many reasons out of Gods word. 1 God hath made a promise of blessednes to those which suffer for Christs sake.Mat. 5.Matt 5 Blessed are you (saith Christ) when men reuile you, and speake all manner of euill sayings against you, for my names sake, &c. And S. Peter saith, If yee bee railed vponupon for my names sake, 1. Pet. 4.14.1 Pet 4:14blessed are ye. And lest any should doubt how this can be, Christ shewes wherein this blessednesse consists, saying; He that forsaketh houses, or brethren, or sisters, or father, Mat. 19.29.Matt 19:29or mother, or wife, or childrē, or lands, for my names sake; shall receiue an hundred fold more, and shall inherit eternall life. A most worthy promise, assuring vsus that no man loseth by suffering for Christs sake; for, hee shall be rewarded an hundred fold ouer. In stead of earthly friends, and worldly comforts, he shal hauehave the louelove and fauour of God shed abroad in his heart; which will bee an ouer-flowing fountaine of comfort for soule and body for euer, farre more worth than the wealth and treasures of all the kingdomes in the world. A smal springing fountaine (we know) is better to an house, than a hundred Cisternes full; because of continuall supply from the springing fountaine, when the p. 413Cisterns will be spent. Behold: the louelove of God in Christ, with other spiritual graces, shall be in all that suffer for the name of Christ, as liuing streames flowing vntounto life eternall; when as the cisterns of all worldly pleasures and treasures, shal be spent and dried vp. 2 By suffering afflictiō for Christs sake, wee are made conformable vntounto him in his humilitie; that so we may bee made like vntounto him after this life in glory. So Paul saith, Our light affliction causeth vntounto vsus, an eternall weight of glory, 2. Cor. 4.17. And againe, it is a true saying; If we be dead with Christ, we shall also liue with him: If we suffer, we shall also raigne with him, 2. Tim. 2.11, 12. This assurance can no worldly riches giuegive: and therefore wee may boldly say, that the suffering of reproach for Christ his sake, is greater riches than the treasures of a whole kingdome. 3 To suffer for Christ his sake, is a token of Gods speciall louelove: and therefore S. Paul biddes the Philippians, Not to feare their aduersaries: which is a token of saluation vntounto them and that of God; Philip· 28, 29.because it is giuen to you (saith he) for Christ, that you should not onelyonly beleeue, but suffer for his sake. Wherfore, if suffering for Christ hauehave a promise of blessednes; if it make vsus conformable vntounto Christ, & be a signe of Gods special louelove; then is it to be esteemed aboue the riches and honours of the whole world.

Are afflictiōs for Christ to be esteemed aboue the treasures of a kingdome? then we must all learne to reioyce in the troubles and wrongs which we suffer for Christs sake. So did the Apostles, Act. 5.41. They departed from the councell, reioycing in that they were counted worthy to suffer affliction for his name. And S. Paul brags hereof greatly, saying; I beare in my body the marks of the Lord Iesus, Gal. 6.17. And looke, as these seruants of God reioyced in their sufferings for Christ: so likewise must we labour for the same heart and affections in the like case; for, who would not reioyce to be made partaker and possessor of the treasures of a kingdome? Well, the rebuke of Christ is greater riches than the treasures of a kingdome.

p. 414This lesson is of great vse: for, howsoeuer many among vsus come to heare Gods word, yet there be many also, that scoffe and mocke at religion, and at the Gospel of Christ, and the professors thereof; whereby, the most are hindred in profession, and many daunted, and quite driuen backe. But, wee must here learne, not to bee discouraged by these mockes. Indeede we must take heed, we giuegive them no iust occasion to mocke vsus; and then if we be scoffed at, we shal neuer be hurt by it: nay (though that be farre from their intent) yet in mocking vsus, they doe vsus great honour. For, the word of God that cannot lie, is this; that to suffer affliction for Christ his sake, is greater honour and riches, than the treasures of a kingdome. And if Moses his iudgement be good, which God himselfe doth here commend; then we are happy and blessed, in enduring these mockes and scoffes for Christ.

Secondly, wee must here learne instruction for the time to come: We hauehave for a long time, through the great goodnesse of God, enioyed peace and wealth, with the Gospel of Christ; but vndoubtedly, these daies of peace will hauehave an ende, they cannot last alwaies, Gods people must passe through the fierie furnace of affliction: Well, when this is come vponupon vsus, how shall wee be able to beare it? Surely, we must now learne to be of this opinion that Moses was of; we must iudge it to bee the greatest honour and riches that can be, to suffer affliction for Christ his sake: and this will be the ground of all constancy, courage, and Christian boldnesse, in the day of trial. For, he that is of this mind, wil neuer feare affliction, nor reproach for Christ his sake: nay, he will be so farre from fearing it, that he will reioyce and triumph therein.

Further, whereas it is said, Esteeming the rebuke of Christ; here marke, the rebuke of Gods church and people is called the rebuke of Christ. The people of God in Egypt were laden with reproaches and rebukes: and behold, Christ accounts it his rebuke, and the holy Ghost so calls it. p. 415Where learne this, That Christ esteemeth the reproach and affliction of his Church, as his owne affliction. When Saul went to persecute the brethren at Damascus, Act. 9.2, 4, Christ Iesus calls to him from heauen, saying; Saul, Saul, why persecutest thou me? Saul went to persecute the Christians: and yet our Sauiour Christ taketh it vntounto himselfe. And after his conuersion he saith, 2. Cor. 4.10, EueryEvery way wee beare about in our bodies, the dying of the Lord Iesus. And againe, Let no man put me to businesse: for I beare in my body the markes of the Lord Iesus, Gal. 6.17. This is a point of speciall vse.

First, hence we learne, that Christ hath a speciall care of his Church and Children, in that he iudgeth their afflictions to be his owne afflictions; and therefore, he can no more forget, or leaue off to helpe them in distresse, than deny himselfe.

Secondly, here is a speciall comfort for Gods children that be in affliction: their afflictions are not their owne alone, but Christs also; he is their partner, and fellow sufferer. This may seeme strange, but it is most true: Christ puts (as it were) his shoulders vnderunder our afflictions, and takes them to himselfe, as though they were his owne; than which, what can be more comfortable? For, though thou thy selfe cannot beare it; yet trust vndoubtedly, that Christ who beares with thee, wil giuegive thee strength to vndergoe it, vntounto victory.

Thirdly, if the afflictions of a Christian, bee the afflictions of Christ; then it is a fearefull sinne for any man to mocke or reproach his brother, in regard of his profession and religion: for, mocking is persecution, Gal. 4.29. with Gen. 21.9. And that reproach which is cast vponupon a Christian, is cast vponupon Christ; and Christ takes it as done vntounto himselfe: the persecutor wounds Christ Iesus through the sides of a poore Christian; which is a feareful thing. For, in so doing, he sets himselfe against the Lord Iesus, he kickes against the prickes; and if he so continue, hee must needes p. 416looke for some fearefull ende; for who hath euer beene fierce against the Lord, and hath prospered? Iob. 9.4. Wherefore, if any of vsus be guiltie of any sinne in this kind, let vsus repent: for vnlesse wee turne, our condemnation will be remedilesse.

Againe, the afflictions of the Israelites, are here said to be their sufferings for Christ: where note, that though Christ his comming were then afarre off, yet the Israelites then knewe of Christ; for else they could not suffer for him.

This confuteth those which holde, that eueryevery man may be saued by his owne religion, whatsoeuer it be, if hee liue ciuilly and vprightly therein. Their reason is taken from the Iewes, who (they say) had onelyonly the knowledge of outward ceremonies, and so were saued. But that opinion is here disprooued; for, the Iewes knew Christ, and professed him, or else they would neuer suffer for him: and therefore they were saued by him, and not by their obedience to outward ceremonies. And thus much of the reason, which mooued Moses to make such a choyce as hee did.

Now in the ende of the verse is added a reason, why Moses was of this strange iudgement; to think the reproach of Christ greater riches than the treasures of Egypt: namely, because he had respect to the recompence of reward. That is, he often set his eie to behold, and his heart to consider, how God had made a promise of life euerlasting after this life, vntounto all those that obeyed him, and trusted in him in this life: for the enioying whereof, hee preferred that estate wherein he might liue in the feare of God, though it were a state of reproach, before all other whatsoeuer. Where wee see, what it is that will bring a man to esteeme affliction, with the feare of God, better than the treasures & pleasures of an earthly kingdome: namely, as we set the bodily eie to behold the affliction; so we must lift vp the eye of the minde of faith, to behold the recompence of reward; p. 417that is, the state of glory in heauen prepared for Gods children. Thus did the Christian Hebrewes in the primitiue Church, Hebrewes 10.37, They suffered with ioy the spoiling of their goods. (A very hard thing, but yet most true, for it is the word of GOD) And the reason is rendred, They knew in themselues how that they had in heauen a better and more enduring substance. And our Sauiour Christ endured the Crosse, and despised the shame, for the ioy that was set before him, Hebrewes 12.1; that is, in consideration of that ioy in glory, whereto hee should be aduanced himselfe, and bring all his members. This we must make vse of: for if wee will liue godly in Christ Iesus, wee must suffer affliction. This, flesh and bloud will not yeeld vntounto: and therefore, to perswade vsus to suffer with ioy, we must with Moses hauehave respect to the recompence of reward. Wee must say thus to our soules, The day will come wherein wee shall hauehave euerlasting life in the Kingdome of heauen, if wee now serue and feare him: Shall wee not then for his sake be content to suffer a short affliction; seeing the greatest of them are not woorthie of the glorie that shall bee reuealed? Romanes, chapter 8. verse 18.

Question. But why doth the holy Ghost call euerlasting life, a reward? Answere. It is not so called, because Moses did procure it, and deserue it at Gods hand by the dignitie of his workes in suffering: for sure no man can merit any thing at Gods hands. The case is plaine: For, Christ as hee is man (consider his manhoode a-part from his Godhead) could not merit any thing at Gods hands: for, he that would merit of God by any worke, must doe three things: 1. He must doe the worke of himselfe, and by himselfe; for if hee doe it by another, the other meriteth, and must hauehave the reward and praise of the worke. Secondly, hee must doe it of meere good will, and not of dutie: for that which is of duty, cannot merit because a man is bound to doe it. 3. The worke done to merit, must p. 418be of that price and dignity, that it may be proportionable to life euerlasting, which is the reward. Now, though Christ as he is man, be aboue all men & all Angels in grace and dignity: yet consider his manhoode a-part from his Godhead, and hee could not doe a worke with these three properties. For first, the workes done of the manhoode were not done of it selfe, but from that fulnesse of the spirit wherewith hee was endued. Secondly, Christ as man is a creature: and so considered, his workes are of duty to the Creator, and so cannot merit. Thirdly, Christs workes as man simply considered are finite; and so could not merit infinite glory.

Question. How then did Christ merit at Gods hands? Answere. Partly by meanes of Gods promise made in the Law, which was this; Doe this, and thou shalt liue: but properly and chiefely, because hee was not a meere man onelyonly, but (withall) true and very God: for, because his obedience both in his life and death (though performed in his manhoode) was the obedience of him that was God and man, euen from the infinite excellencie of the person whose it is, it becomes meritorious. In his manhood, hee obayed the Law, and suffered for our sinnes: but the dignity thereof came from his Godhead; for, hee that did these workes for vsus, was both God and man.

Now, if Christ considered as man onelyonly cannot merit: then much lesse can any other man merite at Gods hands. And therefore Moses, though hee were a worthy man, yet because hee was but a man, and a sinnefull man also, he could not by any worke deserue life euerlasting at Gods hands.

But life euerlasting is called a reward in the Scripture, because it is the free gift of God, promised by GOD to his children in Christ; for this end, to allure and drawe them on in obedience. And it must not seeme strange, that wee say a reward is a free gift: for so it may be, as we shall see by comparing two places of Scripture together; to p. 419wit, Matthew 5.44. with Luke 6.32. For, whereas Mathew saith, If you louelove them that louelove you, what reward hauehave you; Saint Luke repeating the same thing, saith, What thanke hauehave you, or (as the word signifies) what fauour or free gift hauehave you? Secondly, there may be another cause rendred, why life euerlasting is called a reward; to wit, not in regard of the worke done: but in regard of the worker considered in Christ: for, Christes merit makes life euerlasting to be a reward. Now, eueryevery true beleeuer that endeuours to doe the will of God, is in Christ: and so Christes righteousnesse with the merit thereof, is his, so farre forth as serues to make his person acceptable to God. Whereupon, hee hath a promise of reward made vntounto him vponupon his obedience; yet not for his worke, but for the worke of Christes obedience, in whom he is: And so must these words here be vnderstood.

1. The consideration of this reward of life eternall giuen, through Christ, to those that suffer for his sake, may make vsus ioyfull and patient in all our afflictions for righteousnesse sake. A naturall man will endure much for a good recompence in the end. Now Christ saith, Great is your reward. Math. 5.11.Matt 5:11And therefore let vsus reioice in suffering for Christ; holding fast our confidence, which hath so great recompence of reward. Heb. 10.35.

Secondly, is life euerlasting a recompence, that is, a giuing of a reward? Then heere is condemned the desperate practice of many a one, who spend their whole life in a greedie pursuite after the profites and pleasures of the worlde: as it were running themselues out of breath in the way to hell, without all regarde of their soules, till death come; thinking, that if at the last gaspe they can crie God merciemercy, and commend their soules to GOD, all is well. But all such persons for the most part deceiue their owne soules, not considering that life euerlasting is giuen as a reward. Now, wee knowe that no reward is giuen to any man, till the worke be done which hee is p. 420set about; he must come worke in the Vineyard some part of the day that would hauehave his pennie at night: as for those that neither stirre hand nor foote to doe the worke, what reward can they looke for? And yet this is the state of carnall liuers, they addict themselues wholly to earthly things. But if wee looke for any reward at the day of death, wee must labour in the workes of godlinesse all the dayes of our life; for, therefore were wee redeemed. Luke 1.74.75.

In the whole booke of God, wee finde but one man that liued wickedly, and repented at his end: that is, the thiefe vponupon the Crosse. Which shewes that it is a most rare thing for a man to hauehave the reward of life euerlasting after this life, that labours not in the workes of godlinesse in this life.

Thirdly, the consideration of this reward, must stirre vp all Gods children vntounto all diligence in the duties of godlinesse, & that with cheerefulnesse, through the whole course of their liues. When wee shall die, wee will looke earnestly for this reward; and therefore while we liue, we must diligently doe the workes that God commaundeth: and then when death comes, we may assure our selues that God will giuegive vsus this reward; not because wee did deserue it by our works, but because he hath promised it in Christ, vponupon our endeuour in obedience and true repentance. And thus much for the reason of Moses choise.

VERSE 27.

By faith he forsooke Egypt, and feared not the fiercenesse of the King. For, he was couragious, as hee that saw him that is inuisible.

IN this verse, the spirit of God proceedeth to another example of Moses faith: and heereto also in the verse following, hee addeth a third. Now hee is thus large in the commendation of his faith, for this end; to perswade the Hebrewes, to whom this Epistle is sent, that they were not p. 421to looke for any Iustification by the workes of the Law: and his reason is; because if any man could be iustified by the workes of the Law, it must be Moses, who gaue the Law to the people from the Lord, and did excell in obedience to both Tables, and therefore is a renowmed Prophet vntounto all posterity in speciall fauour with God, Numb. 12.7.8. But Moses could not be iustified by the works of the Law; for here the holy Ghost proues, that Moses was iustified & saued by faith. The thing that cōmends Moses and makes him stand before God, is not his works, but his faith: and therefore the conclusion is; that as Moses was not iustified by his works but by faith, no more must they stand vponupon their works to be iustified therby, but labour for such faith as Moses had. Now, this faith of Moses is a true sauing faith, founded on these two promises of God: 1. On this great & maine promise made to Abraham, I will be thy God and the God of thy seed: 2. On another particular promise rising from the general, made vntounto him when he was called to fetch the Israelites out of bondage; which was this; I will be with thee and guide thee. Exod. 3.1….Exod 3:1And in this place Moses is said to hauehave faith, not onelyonly because he beleeued that God would be his God, as hee was the God of all Abrahams seed; but because he beleeued particularly that God would be his God, & defend and be with him in the deliuerance of the Israelites out of Egypt.

To come particularly to this fact. By faith, Moses forsooke Egypt. Moses departed from Egypt twise: First, when hee had slaine the Egyptian, and fled from Pharaoh vntounto Midian, and there kept Iethroes sheepe. Secondly, fourty yeares after when hee led the people of Israell out of Egypt into the Land of Canaan: and heere some make it a question, whether of these departures is meant in this place. Answere. It is most like, that this place is to be vnderstoode of his second departure, rather than of the first: And the reason is taken out of Exodus, Chapter the second, verses 14, 15. Where wee finde that the p. 422first time, he fled for feare: for, so soone as he heard that his slaughter of the Egyptian was knowen to Pharaoh, he fled in such feare, as that hee durst not returne againe, of 40. yeares. Now, these words are not to be vnderstoode of such a flight: for here it is said, Hee departed, not fearing the Kings wrath or fiercenesse.

Here some will say, This is no commendation: for, malefactors and rebels doe flie their Country? Answer. They flie indeede, yet not in faith, but in feare. Moses fled in faith: and hereby his faith is commended, that hee fled, not fearing the King. But malefactors flie for feare of due punishment. Moses departed with courage and boldnesse, and therfore fled not as a malefactor: for he feared not the King, as appeareth plainely in the History; for, though Pharaoh had said vntounto him, Exod. 10.28▪ Get thee gone, see thou see my face no more: for when thou commest in my sight, thou shalt die; yet Moses went once more: namely, the tenth time, and tolde him of the tenth plague, and saide, That Pharaohs seruants should come downe vntounto him, and fall downe and pray him to get him out with the people and their cattell. Exod. 11.8.Exod 11:8And when the Israelites murmured against him at the red sea, when Pharaoh was at their heeles, and they had no way to flie, Moses encourageth the people; saying, Feare not, stand still, and behold the saluation of the Lord which he wil shew you this day: for the Egyptians whom ye hauehave seene this day, shall ye neuer see againe, Exod. 14.13. Whereby, it notably appeares, that Moses departed in faith without feare of Pharaoh.

But some wil say; For a man to come into another mans Kingdome, and to carie away his Subiects without the Kings consent, is a fact of rebellion and sedition; and therfore worthy no commendation, but rather shame and punishment: And this did Moses, he comes from Midian, and caries away the Iewes which had beene a long time Pharaohs subiects; and for whose seruice hee might pleade possession, and a long prescription: therefore it seemes to p. 423be no fact of faith? Answere. Indeede if Moses had done this on his owne head, he might worthily hauehave beene thus censured. But when hee came to Egypt, hee had a calling immediatly from God to doe as he did; and for confirmation hereof▪ he had Gods promise of assistance in working strange miracles: and when he caried the people out of Egypt, he did it by commaundement from a King that was higher then Pharaoh. Neither yet did Moses carie them away as a priuate man; for, he was a publike person, an high Magistrate, and no stranger, but one of themselues: yea, he was a King, as may appeare in Gods word; for, Deut. 33.5, He is plainly called a King: and Gen. 36.31, it is said, There were so many Kings in Edom, before there raigned any King ouer the children of Israell. Now, the last of those Kings raigned at that time when Moses went with the Israelites out of Egypt: so that Moses was their King, & had the aucthority and gouernment of a King ouer them from the Lord; and therefore it was no fact of rebellion in him, but a work that did greatly commend his faith, being grounded vponupon Gods commaundement and promise.

Thus we see how we must conceiue of Moses fact. Now wee come to some particular points to bee considered therein.

How came it to passe, that Moses now had this courage, to depart from Pharaoh not fearing his commaundement; whereas 40. yeares before, being called to shew himselfe vntounto his brethren, as one whom they were to respect as their deliuerer, Acts 7.23, 25, hee fled immediatly out of Egypt vponupon the notice of one fact of defence in behalf of the Israelites? why did he not shew as much courage when hee slew the Egyptian▪ as at his second departure? Answer. The cause of his courage at this later time was this; God now renued his commission▪ and confirmed his former calling. For, when hee was first called, hee did his duty and reuenged their wrongs: but yet being in danger, and his calling being as yet but a secret instinct, he was fearefull, and fled. But now p. 424when God called him the second time, and confirmed the same calling both by promise and commaundement, and power to worke miracles, then fearefull Moses becomes couragious and bold.

Here then obserue, that there is a difference of Gods graces; there is a first grace and a second grace. The first, is that which God giues to any man for any calling: the second is that, which God adds to the first, for the confirming thereof. And the first, is not effectuall without the second; As heere we see, Moses first calling was not effectuall with him, till the second came. And so Gods first grace is not effectuall till the second come; by which the former is confirmed, strengthened, and encreased. And the second is confirmed by the third: and so we must goe on from grace to grace, if wee will be bold and couragious in any duty, either of our general or particular calling. This must be well considered; for, that any man stands in grace, or encreaseth therein, either respecting his particular calling, or his Christian conuersation, it comes from this, that God adds a second grace vntounto the first. And therefore whosoeuer is enabled for any duty, hath great cause to praise God: for, whether we continue in grace or encrease therin, it comes from the goodnesse of God, who addeth grace to grace: which if he should not do, we shold fall away, & not be able to go forward in the feare of God, and the duties of our calling; for the first grace would not suffice to strengthen vsus against temptation. And therefore howsoeuer God hath strengthened vsus for the time past, yet still we must pray to God to deliuer vsus from euill: which plainly imports, that our standing is from his daily supply of new grace.

2. Point. When went Moses out of Egypt? The time is directly set down, Exod. 12.41, Euen the selfe same day when the promise of God was expired: for when the foure hundred and thirty yeares were expired, then went all the hoast of the Lord out of Egypt, neither before nor after, but the very same day. Indeed p. 425Moses was chosen to be their captaine 40. yeares before, and sent vntounto them by God: and S. Stephen saith, Hee thought they would hauehave vnderstood so much. But then they would not take him for their guide. Yet now 40. yeares after, when Gods determinate time of 430. yeares was expired, he comes againe vntounto thē, to carry them out of Egypt; & then they acknowledge him, & follow him out, according to Gods commission.

Hence we learne, first, that no creature can alter the rule of Gods prouidence. Fourty yeares before, Moses would hauehave deliuered the people; but he must stay till the time of the Lords promise was accomplished, and then he carries them all away. Secondly, this must teach vsus, not onelyonly to beleeue, that God both can & will keep his promises; but also by faith to waite for the time, wherein he will accomplish the same vntounto vsus. Moses is faine to waite 40. years for the fulfilling of Gods promise.Dan. 9.Dan 9 When Daniel vnderstoode how long the Israelites must be in captiuity, he would not pray for the shortning of that time: but when he knew that the time of their return drew neere, then he praied vntounto the Lord most earnestly, waiting for the accomplishment of Gods promise in their deliuerāce. And Dauid thus waited on God for deliuerāce in all his troubles.Psal. 42.11.Ps 42:11 And their examples must we follow, for the fruition of all Gods blessings.

3. Point. In what manner doth Moses depart? The text saith, He went out, not fearing the Kings commandement: so that his departure was with courage. Whence wee learne sundry instructiōs. First, here is a notable president for the framing of our liues, which must be a rule vntounto vsus. We must walke diligently in our callings, as Moses did; and though crosses meete vsus, so that Pharaoh fall out with vsus, if Kings become our enemies: yet we must not lay aside the duties of our callings; but after Moses example, goe on therein with courage. Moses without fearing the Kings wrath, went & led all the people away. And so must eueryevery one of vsus doe: although dangers come, wee must not feare, but stand fast p. 426in our profession, and goe on in the duties of our calling: Eccles. 10.4, If the spirit of him that ruleth rise vp against thee, leaue not thy place.

Secondly, hence we may learne, that Magistrates which are to gouerne the people, ought to bee men of courage in performing the duties of their calling. When too heauie a burden lay on Moses, in iudging all the congregation himselfe; Iethro his father in law bids him prouide among all the people men of courage, fearing God, to be Rulers, Exod. 18.13, 21. Now their courage must not bee a prowd hautinesse, or an indiscreete crueltie; but a godly boldnesse, which may inable them to the duties of their calling, without feare of man. To this ende, the Lord put of his spirit vponupon the seuentie, which were to rule with Moses, Numb. 11.17. Now, the spirit of God, is not a spirit of feare, but of power, and of louelove, & of a sound minde, 2. Tim. 1.7. Which shewes, that in a Magistrate must be courage to call, and (if neede bee) to compell others to the duties of their calling, how great soeuer they be. And it is a matter of great waight & moment in Gods Church: for, the Minister may teach, and speake as much as hee will, or can; yet vnlesse with the sword of the spirit, there bee ioyned the temporall sword of the Magistrate, to reforme mens liues, and to keep them from open sinne against the law of God, and to vrge them to the duties which the minister teacheth: surely, their teaching and preaching will be to small effect.

Lastly, Moses went with courage out of Egypt. This departure of his, was a signe of our spiritual departing out of the Kingdome of darknesse: for, so Paul applieth it, 1. Cor. 10. And therfore after Moses example, we must with courage come eueryevery day more and more out of the Kingdome of darknesse, marching forward with couragious faith and heauenly boldnesse toward our blessed Canaan, the glory of heauen: wee must not leaue this to the last breath, and then thinke to hauehave heauen gates ready open for vsus: but we must enter into Gods Kingdom, in this life. p. 427Looke as Moses by his faith did depart boldly out of Egypt, so must wee in heart by faith depart out of the Kingdome of sinne. This we shall doe, when we vse meanes to establish the Kingdome of Christ Iesus in our hearts, and doe forsake the workes of sinne and darknesse. For, looke where there is no departing from sinne, there is no faith: and therefore let vsus shew our selues to hauehave true faith, by departing more and more boldly and ioyfully out of the Kingdome of sinne and Satan; that so it may appeare, wee louelove the light and hate darknesse. And in this iourney, let vsus not feare any contrary commaundement, nor the furious wrath of spirituall Pharaoh the diuell, nor all the gates of hell: for Christ Iesus is our guide.

Because a man might thinke at the first, that it was a rash and desperate part in Moses, thus boldly to take away the Israelites, not regarding Pharaohs commandement; therfore in the later part of the verse, the holy Ghost setteth downe a reason, that mooued Moses to doe so, in these words: For he endured, or was couragious ▪ that is, hee tooke heart to himselfe. Why so? Because he saw God that is inuisible. That is, he cast the eie of faith vpō God, who had promised the euidence of his power and presence, in their deliuerance. So that it was the worke of Moses faith, laying hold on the promise of Gods presence, and protection, from the rage of Pharaoh, that made him thus confident and bold.

Hence wee learne, that the true valour and manhood that was in Moses, and is in all Gods children, like vntounto him, is a gift of grace. Among many gifts of the spirit, powred vponupon our Sauiour Christ, the spirit of strength, or courage, is one, Isay 11.2. And Iethroes counsell to Moses is notable this way; he biddes him prouide for gouernours, men of courage, fearing God, Exod. 18.21. Insinuating, that true courage is alwaies ioyned with the feare of God, and is a fruite of grace. But some will say, that many heathen men, who neuer knewe the true God, nor what the gifts of the spirit meant, had that courage. Answ. True it is, they p. 428had courage indeed: but it was nothing but a carnall boldnesse (not worthy the name of courage; beeing onelyonly a shaddow of true fortitude) arising from ambition, pride, and other fleshly humours; whereas Moses his courage sprang from the grace of faith, in the merciful promises of God, made vntounto him concerning his deliuerance & safetie. And indeede, howsoeuer wicked men hauehave a notable shewe of diuers vertues, yet in the triall they prooue but shaddowes; for, true valour, and other vertues, doe alwaies accompany regeneration.

As he that saw him that is inuisible.

Here is the cause that made Moses thus couragious: and this will make any man bold, if hee can be perswaded in his conscience of Gods speciall presence with him, and of his prouidence and protection ouer him.

Here then obserue a singular fruite of faith: it makes God, who is indeed inuisible, to be after a sort visible vntounto vsus. Moses by faith sawe him that is inuisible; for, by faith he was perswaded of Gods prouidence, and speciall protection in the deliuerie of his people, though Pharaoh should rage neuer so much. So Enoch is said to hauehave walked with God, Gen. 5.22.Gen 5:22because hee sawe him by the eie of faith, in all his affaires. And when Ioseph was allured to sin with his mistres, what staied him? surely, the feare of God, whom he saw by faith. How can I doe this great wickednes (saith Ioseph) & so sin against God? Gen. 39.9.Gen 39:9As if he should say, I am alwaies where God is present; how then should I doe so wickedly, & God see it? And the same is the state of all true beleeuers; their faith makes the inuisible God, to be after a sort visible vntounto thē; so as a faithfull man may say, God is present with me, and protecteth me. Whereby we may see, what little faith is in the world; for few can truly say, they see God: which, faith inables a man to do. Yea, most men care so litle to see God, that he is farre from their very thoghts. Many hauehave made meanes to see the diuell: but where is hee that labours for such a measure of faith, that he may see the inuisible God? p. 429If wicked men run to Coniurers, to see the diuell, whom they shall once see to their sorrowe; let vsus labour for faith in the word and sacraments, and this faith will make vsus so to indure in all tribulation, as though we sawe God.

Furthermore, seeing Moses by faith endured, as hee that saw God; we learne, that the seeing of God by faith, takes away feare, and giues spirituall boldnesse. This is a point of speciall vse: for, naturally men are feareful; some cannot endure the darke, nor solitary places, for feare of the diuel: yea, the shaking of a leaf, or the crawling of a worme doth terrifie others. Now, howsoeuer some mens constitution may help forward this feare, yet many times it comes from an accusing conscience, as a fruit of sinne. And the way to remooue it, is here to be learned; namely, to doe as Moses did: that is, labour to bee resolued of Gods presence with vsus, and prouidence ouer vsus; and this wil arme vsus against al satanicall, and foolish feare. For, if God be on our side, who can be against vsus, to do vsus harme? Againe, the Souldier, by his place and calling▪ ought to be a man of courage; for els the state of his life, and the thought of his enemies will much affright him. Now how may he become courageous? They vse to sound the drumme and trumpet for this ende; and it must be granted they be good incitements & prouocations vntounto battell: but, when it comes to the point of danger, these cannot giuegive heart. Others vse against the battell to fill themselues with wine, and to make thēselues valiant by strong drinke. This indeede may make them senselesse, and so desperate. But the true way is, to become Christian souldiers, knowing, and fearing God; and with their bodily armour, to bring also the shield of faith: wherby their hearts may be assured, that God hath called them to that fight; & that he is present with them, to couer their heads in the day of battell. This will make them to take heart and courage to themselues, and to become truly valorous; though by nature they be weake and timorous.

Thirdly, who knows whether God will bring vsus to this p. 430triall; either to lay down our liues, or forsake his truth: for, he may iustly take from vsus these golden daies of peace, for our ingratitude. Now, if such times come vponupon vsus, what shall we doe? Shall wee denie the faith of Christ? God forbid. But how shall we stand out in such a triall? Surely, we must follow Moses, and labour to see him that is inuisible, by faith. This will make vsus couragious, and without feare in Gods cause; remēbring this also, that among those which are reckoned to goe downe to hell, the fearefull man is one, (Reuel. 21.8.) who dares not stand to the truth of God, but for feare of men denies it. Let vsus therefore now begin to settle our hearts in the assurance of Gods prouidence and protection; that so, when triall comes, wee may be bold in the case of God.

Him that is inuisible.] That is God, who is a most simple essence, voyd of all composition, or corporall substance: for, God is a spirit, (Iohn 4.24.) and therefore inuisible, and not subiect to mans senses. But some will say, God is said to hauehave head, heart, hands, and feete; with other parts of mans body: and therefore he is visible? Answ. The holy Ghost so speaketh in scripture of God, by way of resemblance of him vntounto man; that we might the better thereby conceiue of his works: for, therefore are the parts of mans body ascribed vntounto God in scripture, that we might know he doth such workes by his diuine power, as man doth by the parts of his body. Man sheweth his strength and valour in his arme: and by resemblance vntounto man, God is said to hauehave an Arme, to note out his power and valiant actes. And so God is said to hauehave eies, because wee should conceiue, that by his infinite wisdome he seeth all things more cleerely, than man doth any thing at noone day, with his bodily eies. And so of the rest.

But Moses is said, to talke with God face to face: and, to see his backe parts, Exod. 33.11, 23. Answ. This imports not, that he saw the substance of God; but onelyonly, that God did after a familiar manner, reueale himselfe vntounto him, and in p. 431some resemblance shewe him his glory, so farre forth as Moses was able to behold it: for the text is plaine, My face can not be seene. There shall no man see me and liue, vers. 20.

Here wee learne, that when wee pray to God, wee must not conceiue of him by any forme or image in our minds; for so we make an idoll of God. Quest. What then must we doe? for, how (will some say) can I pray to him, and not thinke of him? Answ. When wee thinke of God, or pray vntounto him, wee must conceiue of him in our mindes, as hee hath reuealed himselfe in scripture; that is, by his workes, and by his properties: wee must thinke in our mindes of an eternall essence, most holy, wise, &c. who made all things, and gouernes them by his mighty power. For, eueryevery image to resemble God by, either to the minde, or to the eie is a plaine lie; making him visible, who is inuisible: as saith the Prophet, Hab. 2 18, The image, what profiteth it, for it is a teacher of lies? Which flatly ouerthroweth the opinion and practice of the Romish Church, who resemble the true God, euen God the father, and the holy Trinitie, in images: what else doe they herein, but make a lie of God?

But the Papists say, they deuise no image to resemble God in, but onelyonly such whereby hee hath shewed himselfe; as the scripture testifies: as the father, like an old man; the sonne, as he was incarnate; and the holy Ghost, like a doue, Math. 3.16. Answ. Wee must not conceiue of those formes, of an old man, or of a doue, to hauehave beene euer any images of the father, or of the holy Ghost; but onelyonly signes and pledges for a time, whereby those persons did then manifest their presence. Now, there beeing an expresse commandement against all representation of God by images, not excepting those very shapes, whereby it pleased God for a time to signifie his presence; it must needes be idolatrous presumption to make any image of God, or of the Trinitie. And indeed, God being inuisible (as the text saith) it is impossible to make any true image or resemblance of him.

p. 432VERSE 28.

By faith, hee ordained the Passeouer, and the effusion of blood; lest hee that destroyed the first borne, should touch them.

IN the former verses, the author of this Epistle hath shewed vntounto vsus, the notable faith of Moses, by two worthy acts: 1 His refusing to be called the sonne of Pharaohs daughter. 2 His departing out of Egypt. Now, here in this verse, he commends his faith vntounto vsus by a third action; which is, the ordination, or celebrating of the Passeouer. This verse is the summe of the 12. Chapter of Exodus; the effect whereof is this: After that God had sent nine seuerall plagues vponupon the Land of Egypt, which were occasions to harden Pharaohs heart; at last he sends Moses to certifie Pharaoh, that vnlesse he would let the people go, he would send a tenth plague, which should bee more grieuous to them, than all the former; euen the slaughter of all the first borne in Egypt, both of man and beast. Yet Pharaohs heart was not softened, neither did he let the people goe. Therefore Moses departeth from him, and (according to Gods commandement) assembles the Elders of Israel together, and causeth them to kill eueryevery man a lambe of a yeare olde, & to eate it, roste with fire; and to take the blood, and sprinkle it vponupon the doore cheekes, and vponupon the postes of their houses: for a signe vntounto them, that the Angel of the Lord, (seeing the blood sprinkled vponupon their doores) should passe ouer them, and touch none of their first borne, neither man, nor beast. This is the summe and meaning of that history. Now let vsus come to the consideration of this fact more particularly; and first, to the meaning of the wordes of this verse, because there is some difficultie in them.

Through faith he ordained the Passeouer.

p. 433The Passe-ouer here named, may be thus described: It is one of the Sacraments of the olde Testament, seruing for a signe to the people of Israell, both of their temporall deliuerance from the bondage of Egypt, and from the slaughter of the first borne; and also of their spirituall deliuerance from euerlasting death, by the sacrifice of Christ Iesus the immaculate Lambe of God.

Touching this description: first, I call it one of the Sacraments of the old Test: because they had beside this, Circumcision, another ordinary Sacrament. Next I say, It serued for a signe to the people of Israel, to shew that it was properly a sacrament vntounto them For, it is of the nature of a sacrament, to signifie & seale vp some blessing of God to his people: now that the Passe-ouer did so, is plaine, where the Lord calls it a signe or token of deliuerance vntounto them. But som will say, this Passe-ouer was a sacrifice: for so it is called, This is the sacrifice of the Lords Passe-ouer. And, Thou shalt not offer the bloud of my sacrifice with leauened bread, &c. Exod. 12.27.Exod 12:27Ans. It is called a sacrifice, because it was killed,Exod. 23.18.Exod 23:18 also the bloud thereof was sprinkled,Leuit. 3.4.Lev 3:4 & som parts of it as the fat with the two kidneies were burnt in sacrifice to the Lord. For, when Iosias kept that famous Passe-ouer with all the people, the Priests that slew the Passe-ouer, and sprinkled the bloud thereof, did first take away that which was to be consumed with fire, 2. Chr. 35.12.2 Chr 35:12and then gaue to the people according to the diuisions of their families as Moses appointed. Now, in regard of these properties of a sacrifice which were in the Passe-ouer, it is truly called a sacrifice. And yet more properly it was a Sacrament, because it was a visible signe of speciall blessings from the Lord.

But what did this Sacrament of the Passe-ouer signifie? Answer. It did signifie a double deliuerance; one temporall, as well from the destroying Angell, as also from the bondage of Egypt: The other spirituall, from the curse of the Law, and from the wrath of God. The first is plaine, where the Lord saith:Exod. 12.13.Exod 12:13 The bloud being sprinkled vponupon the doore posts, shall be a token for you that I will passe ouer you. p. 434And verse 17. Ye shall keepe the feast of vnleauened bread: for that same day will I bring your Armies out of the Land of Egypt. And touching the second, that it was a signe of a more heauenly deliuerance from the bondage of sinne & Satan, Paul telleth vsus plainely, when as hee saith, Christ our Passe-ouer is sacrificed for vsus: 1. Cor. 5.7.1 Cor 5:7giuing vsus to vnderstand, that the Paschall Lambe in the olde Testament, was vndoubtedly a true signe of the true Paschall Lambe Christ Iesus: to which purpose Iohn Baptist saith; Behold the Lamb of God that taketh away the sinnes of the world: Iohn 1.29: Where he calleth Christ the Lambe of God, making there an opposition betweene him and the Paschall Lamb of Moses, which may be called the Paschall Lambe of men; for herein also they differ: The Paschall Lambe was separated by men, though by Gods appointment; but Christ the true Lambe of God, was set a part before all worlds by God the Father. And thus wee see briefly what this Passe-ouer is. It followeth.

Ordained the Passe-ouer. The word translated, ordained, signifieth, He made, or did celebrate: for the better vnderstanding whereof, wee must hauehave recourse to the Euangelists. Matthew setteth downe Christs speach to his Disciples about the Passe-ouer, which he kept with them a little before his passion, thus: My time is come, I will make my Passe-ouer at thine house. Now, S. Luke repeating the same Storie, mentioneth, first the killing, and then the eating of it: by which two words he explaneth what Christ meant by making (which here is translated ordaining) the Passe-ouer;Math. 26.18. Luke 22.7, 11.Matt 26:18Luke 22:7Luke 22:11 to wit, first, the killing & preparing of the Paschall Lamb, and then the eating of it as the Lord… Sacrament. But this is a strange kind of speach (wil som say) how can the Passe-ouer be killed or eaten? seeing properly the Passe-ouer is nothing else, but the act of the Angell passing ouer the houses of the Israelites, when he smote the first borne in eueryevery house of the Egyptians. Ans. The phrase is improper: yet it must not seeme strange, because it is vsuall in Scripture, entreating of the Sacraments, sometime to giuegive the p. 435name of the signe to the thing signified: as 1. Cor. 5.7, Christ is called our Passe-ouer; and on the other side, to giuegive the name of the thing signified to the signe: as in this place, he ordained the Passe-ouer; that is, the Paschall Lambe, which was a sign of the Angels passing ouer their houses. So, This is my body, that is, a sign of my body. The rock was Christ. Math. 26.28. 1. Cor. 10.4.Matt 26:281 Cor 10:4The reason of these figuratiue speeches, whereby one thing is put for another, is the Sacramentall vnion of the signe with the thing signified: which yet is not naturall according to place, either by change of the signe into the thing signified, or by including the thing signified in the sign, or fastning it vpō it; but respectiue & analogicall, by reason of that agreement & proportion, which is betweene the signe & the thing signified: which stands in this, that look when the outward signe is presented to the outward senses, at the very same time the thing signified is thereby, as by certaine visible words▪ presented to the mind. And indeede looke what coniunction is between words, & the things spoken of, in the mind of the vnderstanding hearer; the same is betweene sacramentall signes, and the things signified, in the mind of a discerning receiuer. But when words of sense are spoken to the eare, the vnderstanding mind doth therwith apprehend the thing spoken of. And euen so the minde of the discerning receiuer doth inwardly apprehēd the thing signified, and apply it to his soule, when the sacramentall sign is presented to the outward sense. And this cōiunction ariseth not from the nature either of the signe, or the thing signified; but frō the institution of the Lord. The meaning then of the holy Ghost here is this, That Moses by faith did ordaine and appoint the killing and eating of the Paschall Lamb, which was the sign of the passing ouer of the Lords Angell, when the first borne in Egypt were slaine.

It followeth: And effusion of bloud; that is, the sprinkling of the bloud of the Paschal Lamb; which was a notable rite & ceremony vsed in this first Passe-ouer, after this māner: The bloud of eueryevery Lamb was put into a bason, & sprinkled with a bunch of Hysope vponupon the doore posts of eueryevery p. 436mans house among the Iewes. Now this rite did not continue alwaies, but was peculiar & proper to this first passe-ouer kept in Egypt at the institution thereof; being then practiced (but not after) in regard of that speciall deliuerance then at hand, wherof it was an assurance: for it signified vntounto them, that the Angel of the Lord, cōming to destroy y^e first born of Egypt, & seeing that bloud so sprinked, should passe ouer their houses, and touch none of their first borne, of man nor beast. This end of the sprinkling of this bloud, is here likewise set down in these words; Lest he that destroyed the first born shold touch them. He: that is, the Angell of the Lord, who was sent to destroy the first born throughout all Egypt both of man and beast, saue onelyonly of those who had their door posts sprinkled with bloud. And thus much for the meaning of the words.

First, obserue what the H. ghost saith of this fact of Moses, in ordaining the Passe-ouer: namely, that he did it by faith. Hence we learne, that the Sacraments of the new Testament must be celebrated in faith: for, herein we are to seek to be acceptable to God as Moses was. The L. supper in the new Testament succeedeth the Passe-ouer in the olde: for, that was a signe to the Iews, that Iesus Christ the immaculate Lamb of God, should afterward be sacrificed for their sinnes; and this is to vsus a signe of Christ already sacrificed. Now look as that was ordained & receiued vnderunder y^e Law, so must this be administred & receiued vnderunder the Gospell. But in the olde Testament Moses celebrates the Passe-ouer through faith, & enioines the Israelites so to doe; therefore accordingly must wee by faith celebrate and receiue the Lords supper vnderunder the Gospel. Cains ▪ sacrifice was fruitlesse to him, and odious to God, because he offered not in faith; & no lesse were all other faithlesse sacrifices: euen so eueryevery Sacrament and spirituall sacrifice receiued or offered in time of the Gospell, is vnprofitable to man, and vnacceptable vntounto GOD, if it be not receiued in faith. In eueryevery Sacrament wee receiue some thing from God, as in eueryevery sacrifice we giuegive some thing to God. In the Lords p. 437supper, as the minister giues the bread and wine into the hand of the receiuer, so the Lord God giues his sonne vntounto their hearts. Now if faith be wanting, Christ crucified is not receiued: for, faith is the hand of the soule, without which, there is no receiuing of Christ, & his benefits; but contrariwise, a heauy and feareful sinne, heaping vp Gods wrath against vsus. Hereby we learne, how sundry sorts of people sin most grieuously against God: for, many come to receiue the Lords supper, who are altogether ignorant in the nature & vse thereof, not knowing what the sacrament meaneth: & yet because it is a custom in the church, they will receiue (at least) once a yeare, though they know nothing therein as they ought. Now such persons must know, they ought to come in faith; which they cannot do, because they want knowledge: and therefore in receiuing it so, they commit a grieuous sin, & so indanger their own soules, because they receiue it vnworthily. And this is not the fault of young ones onelyonly; but of many, whose yeares might shame them for their ignorance, if they were not past all feeling of spirituall wants. A second sort there are, who receiue the Lords supper, & say they will doe so, because they hauehave faith. But these are like the former: for their faith is nothing but honest dealing among men; thinking, that if they bring that to the L. Supper, though they hauehave no more, yet all is well. The greatest sort are of this minde, taking fidelitie for true faith: & it is a plaine point of popery, so common, as almost in eueryevery place, men do embrace it. But these deceiue themselues: for another kinde of faith is required of those that receiue the Lords supper worthily; namely, such a faith, wherby we doe not onelyonly beleeue the remission of sins in Christs blood; but also are assured, that the bread & wine receiued worthily, are signes and seales of the same blessing exhibited vntounto vsus by Christ. He that comes onelyonly in a good meaning, deceiues himselfe, & receiues to his condemnatiō. And yet alas, many euen of the ancient sort, hauehave no other faith, but their good meaning.

p. 438A third sort there are, who yet goe further, and knowing the vanitie of this opinion; that a mans fidelitie in his dealing with men, should bee his faith, to commend him vntounto God; they hold & know, that true faith, is to beleeue their owne saluation in the blood of Christ: and these are to bee commended in respect of the former. But herein they faile; that comming to receiue, they bring not with them a liuely faith: for, it is not only required in a communicant, that hee professe the faith of Christ aright▪ but a worthy receiuer must looke to his owne heart, that his faith therein, be a liuing faith, such as worketh by louelove, and shewes it selfe by obedience. Now herein, many that hauehave good knowledge doe grieuously offend, That howsoeuer they make a shew of faith, in an orderly and religious carriage of thēselues on the Cōmuniō day; yet whē that time is a little past, they returne to their former sinnes againe, neuer els hauing any care (nay, not so much as making any shew) of laying away their sinnes, saue onelyonly at the receiuing of the Lords supper. And thus do too many of those, who make a faire profession. These men bring faith in profession, but yet their faith is dead; for, if it were a liuely faith, it would purifie their hearts, & cause a change in them from euil to good, and from good to better, eueryevery day more and more. But blessed be God, by whose mercy it comes to passe, that there are some in his Church, who come with such a faith, and thereby communicate acceptably to God, and fruitfully to themselues. Yet wee must confesse, they are but fewe in comparison. But as for all the other three sorts of people, they sinne grieuously, because they bring not the hand of a liuely faith, to receiue those things which their God offereth vntounto them. Wee therefore in this example are admonished, to celebrate & receiue the Lords supper in such sort, as Moses did; namely, in faith: and that not in an idle, or dead, but in a liuely faith; which may, both before and after the receiuing of this sacrament, bring forth good fruits, to the reforming of p. 439our liues, in continuall obedience, for Gods glory, and our owne comfort and saluation in Christ.

2 Obserue further: Moses ordained and made the Passe-ouer. We may not thinke, that Moses killed all the lambes that were to be slaine at this Passeouer; but in his own familie he killed his owne lambe, and inioyned the people from God, to doe the like in theirs. The like phrase is often vsed in the scripture, Iosua, 5.3, Iosua is said to circumcise the sonnes of Israel; which was almost a thing impossible for one man to doe: But the meaning thereof is this; that Iosua inioyned & procured, that all the people should be circumcised, and saw it done. And so wee must vnderstand this place.

Now in this, that Moses did in this manner celebrate this passeouer, wee are taught this lesson; that Gouernours and Superiours in their place, must procure, that those which …e vnderunder their gouernment, doe keep the commandements of God; and especially those, which concerne Gods worship. It is the commandement of the Lord by Moses, that the King should hauehave the lawe written; that hee may learne to feare his God, and keepe all the words of this lawe written, to doe them. Now, how shall the king doe all the words of the lawe? seeing there bee many commandements, that doe not concerne him, nor his place; but his subiects, and other particular men, of other callings. Surely thus: Hee must doe those in his own person, that concerne him in his place; and then see that his subiects and seruants doe likewise such duties, both towards God and man, as concerne them in their places. This is a speciall point concerning all Magistrates and Superiours whatsoeuer; and therefore Paul saith, Rom. 13.4, The Magistrate beareth not the sword for nought, but for the wealth of Gods people: that is, for their good; not in body onelyonly, but principally, for the good of their soules. And therefore eueryevery gouernour, either of towne or kingdome, and eueryevery master of a family, within the compasse of his calling, is to see that those which are p. 440vnderunder him keep Gods commandements; especially those which concerne Gods worship. When a magistrate shall do this, then the praise & honour of the whole is giuen to him; as here the killing of the Passeouer is ascribed to Moses, because he saw that the people did it. So on the contrary, if the Magistrate be negligent in his duty, hee becomes the greatest sinner of all; for then the sinnes that are committed through his default, are ascribed to him. Nehemiah, reproouing the Rulers, tels them that they brake the Lords Sabbaoths, Nehem. 13.13; when as not onelyonly they, but the people also brake them: yet there he chargeth the sinne of the people vponupon them, because it came through their negligence. As, if any sinne be committed in a family, through the defect of the gouernour of the family; it is not only the sin of the particular partie, but the gouernors sin. And so, when any man sins in breaking the Sabbaoth, it is not only the sinne of that particular man, but of the gouernours to whom he is subiect. And therfore gouernors must see that Gods cōmandements be kept of those that be vnderunder their gouernment. But here some may obiect (as indeede some abuse the place to this end) that it seemes no man may bee barred frō the L. Supper; for the like reason is in the Lords Supper, that was in the Passeouer: but Moses kept the Pasouer himselfe, and commanded al the people of Israel so to doe; therefore no man is to be put from Gods table. Ans. It is true indeede, that in Egypt at the celebration of the first passeouer, Moses kept it himselfe, & cōmanded eueryevery Master of a family among the Israelites to do the same; & the reason hereof was, because at the first institution, the Passeouer was both a signe and a means of a temporal deliuerance, besides the spirituall: and therefore there was great reason then, why all the Israelites should eate the Passeouer, and none be put back; because all of them were to escape the temporall punishment, which God was to inflict vponupon the Egyptians. But afterward the Lord made a lawe, that if any were but legally vncleane, hee might not p. 441eat the Passeouer, but must stay til the next monethmonth, & thē come, and onelyonly the cleane must eate thereof: so that the Lord himselfe did inhibit som from that Sacrament: wherby it is plaine, that the celebration of the Passe-ouer is so farre from giuing warrant to this confusion, and carelesse admitting of all to the communion, that rather it proueth that there must be a distinction made, and a separation of the vnworthy from the Lords Table. Those which are fitly prepared are to be receiued: But notorious offenders, who are morally & spiritually vnclean, are to be put back, till by repentance they hauehave testified their worthinesse.

3. Let vsus consider the signification of the Passe-ouer. For the Paschal Lambe was a signe of Christ the true Lamb of God, shadowing out diuers things worthy our obseruation: as first the Lambe; for the Passe-ouer was to be a Lamb of a yeare olde, without spot or blemish: which signified vntounto vsus, that Christ was that immaculate Lamb of God and without spot, as Peter calleth him, 1. Peter 1.19. Secondly, the Paschall Lamb when it was killed & eaten, had no bone of it broken, so was it cōmanded, Exod. 12.46, & Numb. 9.12; signifying, that Christ when he was crucified, should not hauehave a bone of him broken, as S. Iohn applieth the former Texts, Iohn 19.36. Thirdly, the Paschall Lamb must be eaten with sower hearbs, Exodus 12.8: signifying that no man can feele any sweetnes in the bloud of Christ, till he hauehave his heart full of bitternesse for his sinnes; and, with Hanna, be sore vexed and troubled in minde, so as he can poure out his soule before the Lord, 1. Sam. 1.15. The want of this is the cause why so many do heare Gods word, and receiue the Sacraments, and yet reape no benefit by them. Fourthly, before the Paschall Lambe was eaten, all leauen must be remoued out of their houses. This had a notable signification: which we neede not to ghesse at, seeing the holy Ghost hath set it downe; namely, that wee must remoue all olde leauen of corrupt doctrine (Matthew 16.12) out of our hearts; and the leauen of sinne and wickednesse, p. 4421. Cor. 5.7.1 Cor 5:7out of our liues, if wee professe communion with Christ. This is a point worth our marking; for, vnlesse we doe so, wee shall hauehave no benefit by the sacrifice of Christ: for if we will liue in this olde leauen, we must neuer looke to receiue Christ Iesus into our hearts. Lastly, eueryevery person receiued the passe-ouer in haste, with shooes on their feete, with staues in their hands, and their clothes girt vp, Exod. 12.11: yet this we must vnderstand onelyonly of the first passe-ouer in Egypt;Luke 22.49.Luke 22:49 for Christ did eate it sitting. Now this ceremonie vsed in the first passe-ouer, signified thus much, that if we looke to hauehave benefit by Christ, we must be of this minde to be alwaies ready to leaue this world, and be prepared to go when & whither God shall call vsus: We must not hauehave our hearts glewed to earthly things, but alwaies ready to receiue Gods commaund, and to goe at his call. These be the significations of the Passe-ouer: which wee must remember to make good vse of in the course of our liues. And thus much of the first branch of this act of Moses faith, in ordaining the Passe-ouer.

The second branch of this worke is this; And the effusion of bloud: that is, the sprinkling of the bloud of the Lambe vponupon the posts of their houses, and vponupon the doore cheeks; which was a token to the Israelites, that the destroying Angell should not strike the first borne of the Israelites either man or beast. In mans reason, this may seeme to be a weake & simple meanes; yet God ordaines it to preserue all the first borne among the Israelites. And thus the Lord vseth to deale, that his people through the weakenesse of the meanes, might be brought to acknowledge God to be their protectour and defender. When the Israelites were stung with the serpents,Numb. 21.Num 21 a man would hauehave thought it had beene the best way for their curing, to hauehave giuen them cunning Surgeons; but the Lord ordaines onelyonly a dead serpent of brasse, which they must looke vp vntounto, and be cured.Verse 8. A weake meanes it was, and yet the Lord vseth it; because hee would hauehave them to giuegive all the glory vntounto p. 443him, and not to ascribe the same either to themselues or to the meanes.

Further, this sprinkling of the bloud vpō the doore cheeks and the posts of their houses, had a notable signification: namely, of the sprinkling of the bloud of Christ vpō the doors of our hearts: to which Peter alludeth, 1. Peter 1.2; Through the obedience and sprinkling of the bloud of Iesus Christ. And Dauid, when he saith, Sprinkle me with Hisope and I shall be cleane: Dauid knew well that the bloud of beasts could not take away sinne, and therefore no doubt by his sauing faith, he had an eye to the bloud of the Messias vnderunder legall tearmes. Whence, we are taught this lesson: that as the Israelites with their bodily hands did sprinkle y^e bloud of the Paschall Lamb vponupon their doore cheeks, & the posts of their houses: so by the hand of faith, eueryevery one of vsus must sprinkle the bloud of Christ vponupon our owne hearts: which we shall then doe, when we doe not onelyonly in generall beleeue that Christ is a Sauiour and Redeemer, but particularly that hee is a Redeemer vntounto vsus; and that the merits of his death, and the benefit of his bloud are ours.

Obiect. But some will say, If this be so, then all is well, for I doe beleeue this? Answer. Heerein very many deceiue themselues, thinking that they hauehave faith, when indeede they hauehave none. For, looke vntounto their wayes, and see into their hearts by their liues; and it wil easily appeare, that they hauehave nothing in them but ignorance, security, & presumption in sinne. Now, such men are deceiuers of their owne soules; for after this sprinkling followeth sanctification, and rising from dead workes to newnesse of life: so that they that liue in sinne, and yet say they hauehave faith, deceiue themselues. For, if a mans heart be sprinkled with the bloud of Christ through faith, it will change his life & conscience, and make him a new creature; for, Christes bloud is a cleansing and purifying bloud, insomuch as where it is truly sprinkled, it certainly cleanseth: Hebrewes p. 4449.14. And thus much of this ceremonie of sprinkling.

Now followeth the end of both these actions, in these words: Lest he that destroyed the first borne should touch them. Let vsus examine the words in order: First, by the destroyer, is meant the Angell of God (as wee may see in the Storie, Exod. 12.19): who at midnight smote all the first borne of Egypt both of man and beast. Where by the way wee may take a view of the wonderfull power and strength of Gods Angels, and also of their admirable swiftnesse and readinesse in doing the will of God, that in one night euen at midnight, one of them could passe through the Land of Egypt, and kill all the first borne of man and beast, in euerie place of the Egyptians. The like we may see in the destruction of Senacheribs host,Isay 37.26.Isa 37:26 by one Angell in one night.

The first borne: that is, both of men and beasts. So it is in the Story, Exod. 12.29. But being so, it may not vnfitly be demaunded, How this Passe-ouer could be a Sacrament, when as euen the beasts of the Israelites had benefit by it; for, they were spared by reason of this sprinkling of the blood of the Paschall Lamb? Answer. That hindreth not why it should not be a Sacrament. For, wee must consider this Passe-ouer two wayes: First, as a meanes of temporall deliuerance; and so the beasts had benefit by it. Secondly, as a signe and seale of our spirituall deliuerance from hell by the sacrifice of the Lamb of God Iesus Christ, which is the thing signified; and so it is a Sacrament for mans saluation: and thus the beasts had no benefit by it. The water that flowed from the rock in the wildernesse,1. Cor. 10.4. Numb. 20.11.1 Cor 10:4Num 20:11 was a Sacrament, and the beasts drank of the water, but yet they did not partake of the Lords Sacrament: for, wee must consider that water two wayes; first, as a meanes to quench thirst, and consequently as an outward benefit to preserue the life of the creature, & so the beasts had a benefit by it: but cōsider it as a signe & seale of the water of life, and so their beasts had no benefit by it, but onelyonly the belieuing people.

p. 445It followeth; Should touch them. Here is the very vse and ende of both the former actions; That the angel might not hurt them, but passe by the Israelites houses. Here consider a notable point, concerning Christ, the true Passeouer: namely, that they which hauehave their hearts sprinkled with his blood, shal be preserued from euerlasting damnation; and not onelyonly so, but hereby they shall hauehave deliuerance from all temporall iudgements in this life, so farre forth as they are curses, & hurtful vntounto thē. So we may read, before the destruction came to the city of the Iewes, the angel of God went through the citie with a writers ink-horne, Ezek. 9.4.Ezek 9:4to set a marke vponupon those that did mourne and crie for their sinnes. And Dauid saith, the righteous man standeth vponupon a rocke, Psal. 32.7.Ps 32:7so as the floods of many waters shall not come neere him. This is a point of great vse: and the consideration hereof, should mooue all persons that hauehave beene carelesse in religion, now to become carefull and desirous to hauehave their hearts washed in the blood of Christ: & those also which hauehave any care, must hauehave double care hereof; for they hauehave freedome and securitie, both in temporall, and eternall iudgements.

Obiect. But many of Gods deare children are taken away in common iudgements. Answ. True: but yet they are neuer hurt thereby; but the iudgement and affliction is sanctified vntounto them, because they hauehave their hearts sprinkled with the blood of Christ. And as for those whom God knoweth it good for, they are deliuered in generall iudgements, and preserued for his glory, and vse of the Church.

But how did the Angel destroy the first born in Egypt, both of man and beasts? Answ. By taking from them their tēporal liues, by destroying or killing their bodies. That is the sense, and plaine meaning of the holy Ghost: & to this signification answereth the word in the originall. Now some doe abuse this place, & such like, for the ouerthrowing of the anciēt cēsure of the church in excōmunicatiō: for p. 446(say they) the practice of S. Paul, 1. Cor. 5, is the principall ground of excommunication; where Paul bids that the incestuous man be giuen to Satan for the destructiō of the flesh. Now, they that denie excommunication, would hauehave that place to bee interpreted by this, because the same word is there vsed: and therfore (say they) Pauls words must bee vnderstood, of destroying the incestuous mans body, and taking away his temporall life. This interpretation doth quite ouerthrowe excommunication: for, if nothing else be there vnderstood, but onelyonly the tormenting of the body, then excommunication is not thence prooued. But the truth is, that that censure which the Apostle vrgeth there, cannot bee vnderstood of the punishment of the body: which I prooue thus. In that place S. Paul opposeth the flesh and the spirit. Now vsually, when he maketh this opposition, Flesh signifieth the Corruption of the whole man; & the Spirit signifieth the grace of God in the man: so that his plaine meaning is this, Let him be deliuered to Satan for the destruction of the flesh; that is, for the destruction of his naturall corruption, and of the body of sinne.

Further, where it is said, the first borne; wee must vnderstand it of the first borne among the Egyptians, both of man and beast. And whereas he saith, should touch them; he meaneth the Israelites, who were not touched in this destruction.

Hence we learne two points further. 1 The first borne of Egypt are destroyed, both of man and beasts. This is markeable: for the Egyptians in former times destroyed the Israelites children, and especially their first borne; for they slew all the males, lest they should increase in their land: and now it comes to passe, that their children, euen the principall of them, their first borne are slaine for the Israelites sake; and when they are preserued. Where wee may obserue a most righteous, and yet an vsuall kinde of iudgement with God. Hee doth often punish the wicked in their kind, with their owne sinnes: This is true euen in p. 447the best, so farre forth as they are sinnefull. The same iniurie which Dauid did to Vriah, was done vntounto him, by his owne sonne, euen by his sonne Absolon, 2. Sam. 10. v. 10, 11. and 16.22. And this, our Sauiour Christ teacheth vsus, saying; (Math. 7.1.) Iudge not, that ye bee not iudged. We find this true likewise by experience: they that giuegive themselues to back-biting, rayling, & slaundering, by the iust iudgement of God, hauehave for the most part the same done vntounto themselues by others; so that men are often punished in their owne sinnes. For, God hath his store-house full of iudgements, and hee can punish men what way hee will. But hee oft obserueth this order, to punish men by their owne sinnes, and to catch the wicked in their owne deuises.

This must bee a motiue to make vsus to looke vntounto our selues, and to hauehave care against all sinnes of the second table; for, looke wherein thou takest thy pleasure to Gods dishonour, therein shalt thou feele and see Gods iudgement vponupon thee, to thy correction and confusion. Psal. 109.17, As hee loued cursing, so shall it come vntounto him; and as he loued not blessing, so shall it be farre from him. This, Adonibezek felt and confessed, when his thumbes were cut off, Iudg. 1.6, 7, As I hauehave done, so God hath rewarded me.

Lastly, in that the destroyer killeth the first borne of Egypt, marke a strange kinde of Gods iudgements. King Pharaoh and his people sinne, because they wil not let the Israelites goe; but the punishment of their sinne, is laid vponupon their children and cattell. The like wee reade of 2. Sam. 12.14, when Dauid had committed those grieuous sinnes of adulterie and murther, a part of his punishment was the death of his child. When he numbred the people, the plague light on them, 2. Sam. 24. Now we must not too curiously prie into the reason of this course of Gods iudgements: for he is not bound to giuegive account of his actions, & yet in reason we may see the equitie thereof. For, we must consider of kingdomes and societies, and of townes and families, p. 448as of bodies: eueryevery societie is a body, and the particular persons therein, are members of that body. Now, looke, as it is in the naturall body; so it is in the body ciuill or politicke. Oftentimes in the naturall body, when the stomach is sicke, the head aketh; the braine is wounded, and the heart aketh; the foote is hurt, and the head aketh; and the offence of the tongue may be punished with stripes vponupon the backe: Euen so it is in ciuill societies, the Prince sinneth, and the people are punished; or, the p…ople sinne, and the Prince is punished. This is no iniustice with God: for sith Prince and people make but one body, and so Parents and children; God may iustly lay vponupon any member, the temporall punishment of sinne committed by another. And thus much of this example; and of the faith of Moses alone.