An Exposition of Pauls Epistles, Letter 15 · Body of epistle · Chapter 11
The Summe of Chap. XI.
NOw, that you may know the better how to live by Faith, consider, that Faith apprehendeth things to come, as present, and subsisting, by holding them, in their original Fountain, which is the word of Promise, and beholding in the Mirrour of the Word, the clear certainty of things, as yet not seen to sense, vers. 1. For, so were the Elect Beholders and Partakers of Christ before hee came, and were justified, vers. 2. And so have wee certainty of the Creation of the World of nothing, vers. 3. By it was Abels person and sacrifice accepted, and preferred before his elder Brother, vers. 4. By it was Enoch made ready for Heaven, vers. 5, 6. And Noah, by it, saved both in body and soul, vers. 7. Faith made Abraham leave his Country, in hope of Heaven, vers. 8, 9, 10. By it, Sarah, being old, got strength, above the course of Nature, to become a fruitful Mother, vers. 11, 12. All these, unto their dying day, were contented with the fore-sight of the performance of Gods Promises, and in hope thereof, renounced the world: therefore God honoureth them as his confederates, vers. 13, 14, 15, 16. Faith made Abraham to offer his onelyonly Son, vers. 17, 18, 19. Isaac, and Iacob, and Ioseph, by Faith, at their death, comforted themselves, and others also, in hope of the performance of Gods Truth, vers. 20, 21, 22. The Parents of Moses overcame the fear of man by Faith, vers. 23. Moses, by Faith, got strength to chuse the Cross of Christ, before the riches and honours, and pleasures of Egypt, vers. 24, 25, 26. Faith made him constant in his choise, and patient, vers. 27. By Faith hee got the people of Israel to be saved, when the first-born of Egypt were slain, vers. 28. By Faith the deep Sea gave open way, vers. 29. High walled Towns were thrown down, vers. 30. Rachab was saved, when others perished, vers. 31. By Faith numbers of Gods Children did wonderful things, and received wonderful comforts, and overcame all persecutions, vers. 32, 33, 34, 35, 36, 37, 38. All these died in the Faith of Christ, and were justified, albeit Christ was not yet come, vers. 39. God having reserved the accomplishment of the Prophecies and Types in the comming of Jesus Christ, until our time, that the Fathers might not get Salvation, except by looking to our times, and joyning with us in the Faith of Jesus, in whom they, and wee also, are perfected, vers. 40.
The Doctrine of Chap. XI.
Vers. 1. Now, Faith is the substance of things hoped for; the evidence of things not seen.
HEE pointeth out the Nature of Faith, to help them to live by it. Then, Hee that would live by Faith, had need skilfully to search out the nature thereof.
2. In describing Faith, hee ascribeth unto it the property of the Word which Faith layeth hold upon: For, it is the Word properly, which is the substance of things not seen.
Then, There is such an union betwixt. Faith and the Word, that what the Word is in force and effect, that Faith is said to be in force and effect also. As Faith honoureth the Word, so God honoureth Faith, in giving it the like commendation, for force, with the Word. What is the original of the being, and existence of any thing, but this? God willeth it to be, or promiseth it shall come to pass, or commandeth that it may be. Therefore, let Faith get a hold of the Promise, or Word, and it taketh hold of the thing promised by the root thereof. And in the hand of Faith doth Truth bud out, and flourish unto the ripe fruit of full satisfaction in performance.
3. The word Evidence, in the Original, is a tearm of Logick, importing, that it is the nature of Faith, by dispensation, to convince.
Then, It were wisdome, for helping of our weak Faith, to make Syllogisms from the Word, and to reason so convincingly against all opposition of incredulity in us, as there might be a consent, and yeelding to the Truth, extorted from us.
As for example: When wee cannot take to heart the danger wee are in, by entertaining any known sin, from Rom. 8.13. wee may reason thus; The Scripture saith, If yee live after the flesh, yee shall dye. But, if I forsake not, and mortifie not this known sin in mee, I live after the flesh. Therefore, if I forsake not, and mortifie not this known sin, I shall die. Again, the Scripture saith, If yee, through the Spirit, do mortifie the deeds of the body, yee shall live. Therefore, if I, by the Spirit, mortifie such and such lusts, I have Gods promise, that I shall live. And so in other particulars.
Vers. 2. For, by it the Elders obtained a good report.
Hee proveth the nature of Faith, to be as hee hath said, because the Elders were approved of God, as blessed, in their beleeving, who could not otherwise be partakers of the promised blessing in the Messiah to come, except Faith had furnished unto them the substance and evidence of that hoped-for blessing.
Then, 1. The Fathers under the Law, were endued with justifying Faith, and accepted of God, even as wee. 2. Men, how base soever, are brought into credit with God, and into good estimation with his Church, by Faith.
Vers. 3. Through Faith wee understand that the Worlds were framed by the Word of God: So that things which are seen, were not made of things which do appear.
Another proof, to shew, that Faith is the evidence of things not seen; Because wee can have no other evidence of the Worlds Creation, but by looking thereupon in the Word, as it were in doing before our eyes.
Then, 1. Faith must not stand whether there be Appearances, or Probabilities, or not, of such things as are promised in the Word: or else it could not beleeve the Creation, which is the making of all things of nothing. 2. The whole works of Creation are Pawns and Evidences of the possibility, yea, certainty of every thing promised: For, the works of Creation, stand upon no better ground, than Gods Word. This sentence, God shall make our vile bodies, like unto the glorious body of Christ Iesus, is as powerful to make us so, as this sentence, Let there be Light, was powerful to create Light, when there was none before.
Vers. 4. By Faith Abel offered unto God a more excellent sacrifice than Cain; by which he obtained witness, that he was righteous, God testifying of his gifts: and, by it, he being dead, yet speaketh.
In the Catalogue of Believers, he beginneth at Abel, the first persecuted man for Righteousness, and that by Cain, professing the same worship with him. Wherein we learn,
1. That the wicked may joyn in the outward worship, and pure forms of Religion, with the godly, as Cain did with Abel. 2. That Faith putteth the difference betwixt their persons and service. 3. That a mans person must first please God, before his actions can please him: For therefore was Abels Sacrifice accepted, because by faith his person was justified. 4. Faith maketh Abel still a speaking Doctor to the Church, directing all who love to have such a reward, to cleave unto God, as he did: and, albeit they should dye for it, by the hand of their persecuting and bloody Brethren, not to wonder at it.
Vers. 5. By Faith Enoch was translated, that he should not see death, and was not found, because God had translated him. For, before his translation, he had▪ this Testimony, that he pleased God.
Enochs full felicity, is expressed by Gods translating of him.
Then, if we ask where Enoch went to, we must search for him by Scriptures warrant, onelyonly in the company of God, the Translator of him. For before he was translated, he lived a blessed man in fellowship with God: And it is injurious to God and Enoch both, to put him out of Gods fellowship, as not blessed, when he is translated.
2. Enochs Translation beareth witness, 1. That the blessedness of everlasting life, with God, after death, was known in the Old Testament. 2. That the Fathers got possession of it. 3. That this felicity could not be attained unto, but by flitting, and removing out of this life. 4. That the body is a partner with the Soul, of Life eternal. 5. That howsoever it be appointed, for all men once to dye, yet God can make, when he pleaseth, Translation, or a Change, to stand in room of death.
3. Before Enoch was translated, he had this testimony, That he pleased God. Then, whosoever desireth to be blessed with God, after they are removed from this life, must first learn to please God before they depart hence.
Vers. 6. But, without Faith, it is impossible to please him. For, he that cometh to God, must believe that he is, and that he is a rewarder of them that diligently seek him.
He proveth, that Enochs Translation, and pleasing of God, was by Faith; because pleasing of God cannot be without Faith. He nameth no other of Gods graces in him, but Faith onelyonly; because it onelyonly, of all other graces, strippeth a man naked of the worth of any thing in him, and sendeth him to Gods mercy in the Mediator.
Then, 1. Whatsoever glorious Vertues he found in Gods children; yet it is not by any of these that they are justified or acceptable to God, but onelyonly by their Faith: For, it is by Faith, that it may be by Grace: And if it be by Grace, it is not by worthiness of works. 2. In the matter of Justification, and acceptation with God, to be justified by Faith, or accepted not without Faith, is all one to be justified, and accepted, by vertue of nothing in a man beside Faith: else, the Apostles reasoning were not strong. 3. Except a man have this commended Faith in Gods Mercy, he cannot please God: Let him do else what you can name, without this faith, it is impossible to please God.
2. He expoundeth, what the Faith is, of which he meaneth: To wit, A coming to God, All-sufficient and merciful.
Then, 1. God is Self-sufficient, and All-sufficient. 2. God is so gracious, as none can seek unto him, by that way which he hath revealed, but he will give them that which they seek. 3. Except a man believe Gods All-sufficiency, and merciful Bountifulness, he cannot come unto him, to seek supply of wants, or relief from evil.
3. From these words also we may observe the nature of Faith.
1. It maketh a man sensible of his indigence, and misery: else, it could not send him a begging. 2. It maketh him to acknowledge his natural alienation, and farness from God: else, it could not set him on work, to seek God, and to come unto him. 3. It emptieth him of the confidence in his own, and all the creatures help: else, it could not send the man away, from all these, to God. 4. It pointeth out God, both able and willing, to help: else, it could not encourage, to take course for relief in him. 5. It setteth a man on work to use the appointed means to finde God. 6. It certifieth a man, of Gods impartiality towards every one that seeketh to him; and maketh him to hold on the way, seeking diligently, and never to give over: And, so it bringeth a man to deny himself, and to have communion with God.
Vers. 7. By Faith, Noah, being warned of God of things not seen as yet, moved with fear, prepared an Ark, to the saving of his house: by the which he condemned the world, and became heir of the Righteousness which is by Faith.
In Noahs example, observe 1. He believeth the Deluge is coming, and feareth, and prepareth the Ark. Then,
1. Faith apprehendeth Judgements threatned in the Word, as well as Mercies in the Promises. 2. Faith apprehending the Threatning, moveth to fear. 3. That is right Fear, which setteth a man on work to prevent the danger.
2. By his diligence he condemned the world. Then,
The pains which the Godly take to eschew wrath, condemneth careless beholders of their diligence.
3. By this he became heir of the Righteousness which is by Faith, that is, came evidently to be such. Then,
1. There is a Righteousness, which is onelyonly by Faith. 2. That Righteousness, is Heirship to all true Believers. 3. Some special point of Faith, may bring this heirship unto light, and give evidence of a mans Right thereunto.
Vers. 8. By Faith, Abraham, when he was called, to go out, into a place which he should after receive for an inheritance, obeyed: and he went out, not knowing whither he went.
Abrahams following of Gods calling, and leaving of his Countrey, is counted a work of Faith. From Abrahams example, then let us learn, 1. That Faith in God, will cause a man quit his Countrey and Parents, and every dearest thing, at Gods calling. 2. Faith counteth Gods Promises better than present possessions; and is content to quit the one for the other. 3. Yea, it is content with a Promise, of better in general; and for the special manner of performance, standeth not to be blinde. 4. Faith is willing to obey, as soon as it seeth a Warrant.
Vers. 9. By Faith, he sojourned in the land of Promise, as in a strange Countrey; dwelling in Tabernacles, with Isaac and Iacob, the heirs with him of the same promise.
Abrahams sojourning in Canaan, is counted another work of his Faith. Wherein we learn: 1. That Faith can for a while suffer to be a stranger, even from that whereunto it hath best Right. 2. When Faith hath certainty of an heavenly inheritance, it can be content with a small portion of things earthly. 3. A man who sojourneth amongst Idolaters, should be sure of a calling thereunto: and being amongst them, ought to behave himself as a Stranger, and Sojourner. 4. Yes, where he hath best Right on earth, hee ought to have a Pilgrims mind.
Vers. 10. For, hee looked for a City which hath Foundations, whose builder, and maker, is God
That which moved Abraham to behave himself as a Sojourney on earth, was the hope of a setled during place with God, in the society of the Saints in Heaven. Then.
1. Heaven is a setled, commodious, and safe-dwelling Place: All places here, are but moveable Tabernacles. 2. The Fathers under the Law, looked for entry into their eternal rest, in the Kingdome of Heaven, after the ending of their Pilgrimage here. 3. The hope of Heaven, is able to make a man content with Pilgrims Fare, and Lodging, here-away.
Vers. 11. Through Faith, also, Sarah her self received strength, to conceive Seed, and was delivered of a Childe when she was past age; because she judged Him faithful, wh… had promised.
Sarah is reckoned in the Catalogue of Beleevers: and her laughing, through unbeleef, is not remembred; but her victory, over her mis-beleef, is commended. Then,
1. Even Women are made Patterns of beleeving, and wisely walking with God: worthy to be imitated of Men. 2. God marketh not the defects of Faith, but the soundness thereof, how small soever it be; what good is in His Children, and not what sins they are cloged with.
2. When shee is past age, by Faith shee getteth strength to conceive.
Then, 1. Faith resteth on Gods Promise, albeit carnal reason seem not to second it. 2. Faith maketh us capable of benefits which otherwise wee could not receive. 3. The more hinderances that Faith hath, it is the more commendable.
3. That which upheld her, was the faithfulness of God.
Then, 1. The consideration of the properties of God, who promiseth, is a special help, to make us rest on the Promise which Hee maketh. 2. Hee that giveth unto God the Glory of Faithfulness, shall receive, for a Reward, the full Performance.
Vers. 12. Therefore sprang there even of one, and him as good as dead, so many as the Stars of the Skie in multitude, and as the Sand which is by the Sea shore, innumerable.
The Promise was, of innumerable Children, as the Stars of Heaven: And so was the Performance. Then,
Justifying Faith not onelyonly believeth the great Promise of Redemption, but also other inferiour promises, which depend thereupon: the beleeving whereof giveth evidence of beleeving the main Promise of Salvation, through the Messiah. And therefore it is, that by the Faith of such Promises, the Faithful are here declared to bee justified.
Question. How can this be, that Abrahams Seed should be so many?
I answer. 1. Because the one is as innumerable as the other: For they are compared together, in this respect. 2. Superlative speeches are to be expounded according to the scope, and not captiously to be wrested, beside the purpose of the speaker, and beyond the common acceptation of the hearer. Now, the scope of the speech, is to raise the dulness of the mind, in weighty matters, to the due consideration of a Truth, in the due measure: which, otherwise, should have been undervalued. This is the proper intent of the figure hyperbolick, in the ordinary use of Rhetorick.
Vers. 13. These all died in Faith, not having received the Promises; but having seen them afarre off, and were perswaded of them, and embraced them, and confessed, that they were Strangers, and Pilgrims, on the earth.
Hee commendeth the Faith of the Patriarchs, and Sarah, that they dyed in the Faith, not having obtained the Promises. Then,
1. Faith loseth the commendation, except wee persevere therein, even until death. 2. Where we have a word of Promise made to the Church, or to our selves, albeit we see it not performed in our time, wee may go to death, in assurance, that it shall be performed. 3. They who would dye in Faith, must live in Faith.
2. Though they received not the Promises, yet they saw them afar off, and were fully perswaded of them, and embraced them. Then,
Albeit Faith came not unto a Possession, yet it cometh unto a beholding of the Possession comming, unto a Perswasion of the Possession, and a sort of friendly Salutation thereof, as the word importeth; such as Friends give one to another, whilst they are drawing near to embrace one another, after a long time separation.
3. They confessed in their life time, that they were Strangers, and Pilgrims, on the earth. This wee read onelyonly of Jacob, before Pharaoh: But the mind of one of the Faithful, in the main matters, maketh evident what is the mind of the rest.
Then, 1. It is the part of true Beleevers, to profess their Faith before all, even before Idolaters, amongst whom they live. 2. They who know Heaven, to be their own Home, do reckon this World a strange Country.
Vers. 14. For, they that say such things, declare plainly, that they seek a Country.
15. And, truly, if they had been mindful of that Country, from whence they came out, they might have had opportunity to have returned.
16. But now they desire a better Country; that is, an Heavenly. Wherefore God is not ashamed to be called their God: For, Hee hath prepared for them a City.
From their Profession, That they were Strangers, hee draweth Consequences, thus: That they desired an homely Country: And if a Country, then either their own earthly Country, or a better. Not their own earthly Country: For they might have returned, when they pleased, Therefore, they desired a better Country. And if a better Country, then an heavenly Country: That is, They desired even Heaven it self for their Country.
1. This deducing of Consequences, from the Profession of the Patriarches, That they were Strangers. Teacheth us,
1. So to read the Scriptures, as wee may mark, not onelyonly what is spoken; but, also, what is thereby imported, by consequence. 2. That, what is imported by a speech, is a plain Declaration of the mind of the speaker; and not an obscure Deduction, as Mockers call it. They who say they are Strangers, declare plainly, that they seek a Country: saith the Apostle. 3. Yea, that it is lawfull to proceed, drawing one Consequence after another, till we find out the full mind: providing the Collection be evident, in the course of sound Reason, as here it is.
2. The Apostle hath proved here, that the Patriarchs sought Heaven for their Country, because they sought a better than any on earth.
Then, 1. The Apostle knew no place for residence of departed souls, better than the Earth, except Heaven onelyonly. If there had been any other place, such as is feigned to be, his reasoning had not been solid. 2. The Patriarchs, after the ending of their Pilgrimage here on earth, went home to Heaven.
3. Because they counted themselves strangers, till they came home to Heaven, God is not ashamed to be called their God.
Then, 1. God will honour them that honour him. 2. God will avow himself to be their portion, who for his cause do renounce the world. 3. Yea, that the Lord may honour such as honour him, hee will even abase himself to exalt them. 4. When the Lord hath so done, hee thinketh it no dishonour to Himself, to do any thing that may honour his servants.
4. God did prepare them a City, which the Apostle before hath called Heaven, or the heavenly Country.
Then, Heaven was prepared for the Patriarchs, and the rest of Gods Saints, before they had ended their pilgrimage on earth. And, to put them into Hell, or any oth…r place, there must be a Doctrine not from Heaven.
Vers. 17. By Faith, Abraham when he was tried, offered up Isaac: And he that had received the promises, offered up his onelyonly begotten Son:
18. Of whom it was said, That in Isaac shall thy seed be called.
Another commendation of Abrahams Faith from the proof given thereof in his tryal about Isaac. Whence we learn,
1. That where the Lord giveth faith, there tryal must be expected: And, the greater faith, the greater trial. 2. That faith is most commendable when it standeth strong in tryal.
2. He is said to have offered up Isaac by faith.
Then, 1. There is nothing so dear, but faith in God will make a man quit it at Gods command. 2. The Lord counteth that to be done, wich a man is about to do. Isaac is counted offered, because so was he in Abrahams purpose.
3. His receiving of the promises is here in another sense than ver. 13. For there to receive the Promises, is to receive the thing promised, or the Promises in performance. But here it is to have the Promises first and immediately made unto him.
Then, the meaning of forms of speech in Scripture, is to be found by consideration of all circumstances of the place where they are spoken, and not of some circumstances onelyonly.
4. It serveth to the commendation of his faith, that he obeyed Gods command, when it seemed to make the promise null.
Then, 1. To adhere to the promise, when by appearance of reason it is likely not to be performed, is tried faith indeed. 2. When Reason sighteth against Faith, it is wisdom to quit that Reason which would make us quit the Promises. 3. When Gods commandments and promises unto us, seem to cross one another, it is wisdom for us to justifie them both. All his words are truth.
Vers. 19. Accounting that God was able to raise him up even from the dead: from whence also he received him in a figure.
Abrahams looking to Gods Fidelity and Omnipotency, made him victorious over every difficulty, and so to give obedience to this hard commandment.
Then, 1. When we get hard commandments, we must lay our reckoning how we may obey them, and not how we may shift them. 2. Difficulties and impossibilities, as would appear, must be rolled over upon God. 3. Gods Omnipotency maketh that his promise cannot miss, but take effect.
2. Abraham as he expected, so he found: He expected Isaac's resurrection from the dead; and, in a figure, or similitude, be received Isaac back from the dead: that is, from the jaws of death, no less unexpectedly, than from the dead.
Then, 1. The Believer shall finde as much as he can expect from Gods word. 2. If the performance be not as he doth forecast, yet it shall be by a way as comfortable and p…ofitable.
Vers. 20. By Faith, Isaac blessed Iacob and Esau, concerning things to come.
Isaac's blessing of his sons, is said to be by Faith ▪
Then, Patriarchal benedictions were given by ordinary Faith, albeit from the ground of extraordinary revealed truth. For faith ordinary, believeth Gods truth revealed, howsoever ordinarily or extraordinarily.
2. In that this example is propounded for ordinary imitation, in believing of Gods ordinary revealed word, it teacheth us,
That he who hath the ordinary word of God, hath as sure a ground to rest upon, as if he had a particular and extraordinary revelation.
Vers. 21. By Faith, Iacob when he was a dying, blessed both the sons of Ioseph, and worshipped, leaning upon the top of his staff.
Jacob a dying, blesseth his off-spring, and worshippeth God in bodily weakness.
Then, 1. Faith can look through the cloud of Death, and behold both its own and others felicity. 2. In the solid assurance which it hath, it can worship or glorifie God for things to come, as if they were already past.
2. It is not said, that he worshipped the top of his Staff, but upon the top of his Staff, leaning, for his weakness cause, by approaching Death: because he would, for this fore-seen blessing of God upon his posterity, testifie by signs of worship in his weak body, how he esteemed of that favour.
Then, 1. Faith will make the body, albeit it be weak, concur with the Spirit in the Lords worship. 2. When the infirmity of the body maketh it unable to concur with the Spirit, it must be helped with a stone, as Moses prayed against Amalek: or staff, as Iacob here; or any thing else, which may enable it to perform the worship the better; being put under breast, or arms, or knees. 3. Iacobs bending of his body, in so great weakness thereof, must bear witness against the prophane ease which many men now-a-days take unto themselves, both in private and publike worship.
Vers. 22. By Faith, Ioseph when he dyed, made mention of the departing of the children of Israel; and gave commandment concerning his bones.
Joseph also testified his Faith in his death, concerning the delivery of Israel out of Egypt, by direction giving for transporting his Bones, in sign of his assurance of their going to Canaan, because God had promised so.
Then the Lords promises are sure comforts in death, whereby Faith both sustaineth it self, and is able to encourage and strengthen others: And Faith maketh a man to keep them in memory, and to make use of them in due time.
Vers. 23. By Faith, Moses when he was born, was hid three moneths of his parents, because they saw he was a proper childe; and they not afraid of the Kings Commandment.
How great weakness Moses parents did bewray, the history maketh evident: yet is their faith commended as victorious over the fear, wherein their weakness did most appear.
Whence we learn, 1. That nothing is commendable, but because done in faith. Their natural love is not mentioned, but their Faith. 2. That God so loveth faith in his children, that he commendeth it in the measure it hath, albeit it go not so far as it ought, and marketh what faith hath, and not what it wanteth of the perfection.
2. The Evidence of their Faith he maketh this; That they were not afraid of the Kings Commandment.
Then, 1, GOD alloweth not, that Kings commandments should be regarded when they command impiety, and wickedness: for then should they be honoured above God, if for their commandment we should do that which he forbiddeth. 2. Nothing but faith in God is able to make a man overcome the fear of that, which Potentares may do unto him: And, it is a commendable work of faith to get this victory.
3. The beauty of the childe stirred up his Parents to this work of Faith, thinking with themselves, that it behoved to be for some special end, that God had so fashioned the childe.
Then, 1. The Lord hath ways enough to excitate the faith of his own, and bring it forth to act. 2. Where special endowments are given, there is good evidence of special employment to follow.
Vers. 24. By Faith, Moses when hee was come to years, refused to be called the Son of Pharaohs Daughter.
Moses refusing the honour which hee might have had in Pharaohs Court, because it might have hindred him from the honour of one of Gods people, is commended for a work of Faith.
Then, It is better to be a member of GODS Church, amongst GODS People, than to be a Prince in a great Kingdome without the Church.
2. Because hee would not have chosen to be the Son of Pharaohs Daughter, therefore hee refused to be called so. Then,
That which a man dare not avow himself to be, or may not lawfully chuse to be, hee must refuse to be esteemed to be, hee must refuse to be called such.
3. His manner of refusing this unhallowed honour, is expounded to be by joyning himself with the people of God, and so forsaking of Pharaohs Court.
Then, 1. That is the true way of refusing unlawful honour, to quit the place whereunto the unlawful honour is annexed, and betake themselves to what they may brook with Gods approbation, how mean soever it seem before the world. 2. When honour and a good conscience cannot be kept together, let the honour be quitted, and the preferment go.
4. When hee was come to years hee did this.
Then, 1. What one hath done in his non-age, or ignorance, is not reckoned, when after riper consideration hee amendeth it. 2. The more ripely and advisedly a good work be done, it is the more commendable.
Vers. 25. Chusing rather to suffer affliction with the people of God, than to enjoy the pleasures of sin for a season.
The reason of his refusal is, the estimation which hee had of the estate of Gods people, how afflicted soever, above the pleasures of sin.
Then, 1. Hee who chuseth the priviledges and fellowship of Gods people, must chuse their affliction also. 2. The Riches, Honour, and Pleasure which a man enjoyeth with the disavowing of true Religion, and want of the society of Gods people, which hee might have, are but the pleasures of sin. 3. What pleasure a man can have by sin, is but for a season. 4. It is better to be afflicted for a season with Gods people, than to live with the wicked with pleasure for a season: and it is greater misery to be in a sinful state, than in an afflicted state.
Vers. 26. Esteeming the reproach of CHRIST greater Riches than the Treasures of Aegypt: For hee had respect unto the Recompence of Reward.
Hee commendeth the work of Moses his Faith, by the motives thereunto, whereof the first was, The high estimation of the reproach of Christ.
Then, 1. Moses and GODS People in his time, did know CHRIST, or else they could not have born his Cross, and suffered for him. 2. Christianity is as old as true Religion. 3. The Cross and Reproach hath attended on true Religion in all Ages. 4. What reproach men suffer for true Religion, is reckoned to be Christs reproach, and not theirs. 5. Reproach and Shame is the heaviest part of the Cross; for, under it is all comprized here.
2. The next Motive was, His respect unto the Recompence of the Reward, which also made him to esteem the Reproach his Riches.
Then, 1. There is a reward for such as suffer reproach for Christ. 2. It is lawful, yea, needful for men to have respect unto this reward, and to draw encouragement from it, even for their own strengthening. 3. Though the Cross seem terrible, yet Faith can peirce through it, and behold the reward following it. 4. When sufferings for Christ are rightly seen, they are the richest and most glorious passage in all our life.
Vers. 27. By Faith hee forsook Aegypt, not feating the wrath of the King: for hee endured, as seeing him who is invisible.
Another work of Faith is, his leading of the people from their dwelling places in Aegypt, to the Wilderness, with the hazard of the wrath of Pharaoh, if hee should overtake them.
Then, whatever it seem unto us now, after it is done, it was no small Faith at that time, to undertake such a bu… ness, to turn his back upon a fertile land, and go with such a company, without provision, to the wilderness.
2. His Faith is commended, for not fearing the wrath of the King, Exod. 2.14. Moses feared the wrath of Pharaoh and fled. After that, Exod. 10.29. Hee feared not another Pharaoh, as terrible as the former.
Then, Where natural courage would succumb, Faith will sustain; yea, and make a man endure (as it is spoken in the next words) where natural courage having led him on a little, would forsake him at length.
3. The encouragement unto this work was, Hee saw him that is Invisible: That is, hee apprehended by Faith God more powerful than Pharaoh, and more terrible.
Then, 1. Faith openeth the eyes, to see God in a spiritual manner, who by sense or imagination carnal, cannot be conceived. 2. The beholding of the invisible God is able to support a mans courage, against the terrour of men, and all things visible: and nothing else can do it.
Vers. 28. Through Faith hee kept the Passeover, and the sprinkling of blood, lest hee that destroyed the first-born should touch them.
Another work of his Faith is, His keeping of the Passover: That is, the Sacrament of the Angels passing over, and not destroying the people.
Then▪ 1. It is usual for Scripture, speaking of Sacraments, to give the name of the thing signified, to the sign, because the sign is the memorial of the thing signified. Circumcision is called the Covenant, Gen. 17.13. because it is the memorial thereof. The Paschal Supper for the like cause, is here called the Passeover, which was the work of the Angel, because it was by appointment the memorial of it. So the Cup in the Lords Supper is called, The New Testament in Christs Blood: and the Bread in the same Supper is called, The broken Body of Christ; because it is the memorial thereof. 2. It is the work of Faith to celebrate a Sacrament rightly. 3. As Moses celebrated the Passeover in assurance that the destroying Angel should not touch the people of Israel: So may every Beleever be certified, by using the Sacrament, that the grace promised and sealed in the Sacrament shall be bestowed.
Vers. 29. By Faith they passed thorow the Red Sea, as by dry Land: which the Aegyptians essaying to do, were drowned.
Hee joyneth the Faith of the true Israelites with the Faith of Moses, for whose sakes the rest of the incredulous multitude got the benefit of Delivery also through the Red Sea, which was the fruit of the Beleevers Faith. Whence wee learn,
1. That Faith will finde unexpected deliveries, and out-gates, where it might seem altogether impossible. 2. Yea, means of destruction, by Faith may be turned into means of preservation.
2. The fruit of Faith is evidenced by the drowning of the Aegyptians, essaying themselves to follow that way, which Faith had opened to Israel.
Then, 1. Presumption in unbeleevers, will set them on work, to go thorow the same dangers which beleevers pass thorow, but without all success: For Beleevers shall escape where unbeleevers shall down. 2. The benefit of Faith is best seen, when the evil of unbeleef is seen.
Vers. 30. By Faith the walls of Jericho fell down, after they were compassed about seven daies.
Hee ascribeth the down-throwing of the walls of Jericho to Faith, making the Beleevers onelyonly to compass them seven daies.
Then, 1. What God doth for beleevers, is reckoned the work of Faith, because Faith setteth God on work so to say, and his power imployed by faith, worketh the work. 2. Faith will throw down strong Holds, and overcome seeming impossibilities. 3. Faith must use such means as God appointeth, albeit they seem but weak. 4. It matters not how weak the means be, if faith have a promise to prevail thereby. 5. The means must be constantly used during the time that God appointeth them to be followed.
Vers. 31. By Faith, the Harlot Rahab perished not with them that believed not, when she had received the Spies with peace.
Rahab the Harlots faith is commended by the fruit of her safety, when misbelievers perished.
Quest. How heard she Gods Word to beget Faith? Or how heard they of Iericho, Gods Word, that they should be called unbelievers?
I answer, The common report of God, and his works, joyned with Gods blessing, was sufficient to beget faith in her: And the same report, albeit carried, as other news, by common messengers, being despised, and counted unworthy to be further enquired for, and sought after, was sufficient to make them guilty of misbelief.
Then, 1. In this example it is evident, that faith is as acceptable in an Heathen, and an Harlot, as in a Professor, and person of better condition. 2. That faith can change an Heathen, or vile person, into a Saint. 3. That the faith of women is to be observed and imitated, even as well as mens faith. 4. That the unworthiness of the party believing, giveth commendation so much the more unto the excellency of faith.
2. No word here of her Lye, in receiving the Spies; but onelyonly of her faith and peaceable behaviour towards them.
Then, 1. Where God seeth Faith, he hideth his eyes, as it were, from any thing that might deface the glory thereof. 2. He gathereth up the smallest good fruits which faith bringeth forth, and maketh not small reckoning thereof, how small soever they be.
Vers. 32. And, what shall I more say? For the time would fail me, to tell of Gideon, and of Barak, and of Sampson, and of Iephthah; of David also, and Samuel, and of the Prophets.
Having reckoned a number, and having more to produce, he stayeth his course, to teach,
1. That Prudency must moderate, and make seasonable use, of the abundance of mans knowledge and memory. 2. That the Scripture giveth us to make use of the Faith of all that are recorded therein, albeit they be not in this Catalogue.
2. The diversity of those that are here recorded, teacheth us, That albeit there be difference: of Believers; some stronger, as David: some weaker, as the rest; some base Bastards, as Iephthah: some of better sort, some of them notable in holiness, and conversation; some of them tainted with notorious falls in their lives: Yet are they all enrolled by God, in a Catalogue of Honour, amongst his Saints.
Vers. 33. Who, through Faith, subdued Kingdoms, wrought Righteousness, obtained Promises, stopped the mouthes of Lyons,
34. Quenched the violence of Fire, escaped the edge of the Sword; out of weakness, were made strong; waxed valiant in Fight, and turned to flight the Armies of the Aliens.
He reckoneth the works of their Faith, Whose names he suppresseth; of whom some subdued Kingdoms, by their Faith, as Joshua, and the Iudges: Some wrought Righteousnesse; that is, attained unto a righteous behaviour, in their difficile Employments, as David and Samuel, in Peace and War: Some obtained Promises, as Gideon, Barak, &c. Some quenched the violence of Fire, as the three Children: Stopped the mouthes of Lyons, as Sampson, Daniel: Escaped the Sword, as David, Elias: Of weak, were made strong, as Ezekias: Waxed valiant in Fight, as Joshua, Sampson, David: Put to fligh… the Aliens; as Jonathan, Gideon, Jehosaphat: Women received their dead alive; as the widow of Saroptha, and the Shunamitess, &c.
Whence we learn, 1. That in the old Church, under the Law, when the grounds of believing were not so clear as now they are, excellent things are recorded to be done by Faith, for up-stirring such as are under the light of the Gospel, to make use of faith. 2. That neither fire, nor water, nor man, nor beast, is so strong, but faith may make a weak man victorious over them all. 3. Yea, nothing so terrible, or difficile, but a man, who hath Gods Word to be a ground for his faith, may adventure upon it, with assurance of prevailing. If he be called, he may encounter with the hardest party.
Vers. 35. Women received their dead, raised to life again: and others were tortured, not accepting deliverance, that they might obtain a better Resurrection.
36. And others had tryal of cruel mockings and scourgings: yea, moreover, of bonds, and imprisonment.
37. They were stoned, they were sawn asunder; were tempted, were slain with the sword: They wandred about in sheep skins, and goats skins, being destitute, afflicted, and tormented.
Whether the Apostle hath taken these particulars from the Records extant in that time, from the Books of Maccabees, and others, or not, it matters not much, seeing this standeth sure, that the certainty of the truth thereof, was from Divine Inspiration, the ground of all Scriptures outgiving.
And hence we learn, 1. That as faith enableth men to do, so also to suffer. 2. That there is no trouble in the flesh, but Gods children may fall thereinto; no torment so cruel, no terrour, nor allurement, but they may be essayed in them by persecutors. 3. That there is no pain, nor grief, nor losse so great, but Faith knows how to make gain of it, and to despise all, in hope of the reward. 4. That the Old Church believed the Resurrection, and comforted themselves in Martyrdom, by the hope thereof.
Vers. 38. Of whom the world was not worthy. They wandred in Desarts, and in Mountains, and in Dens, and in Caves of the earth.
In calling the World unworthy of the company of these Children of God, Learn,
1. That one Believer is more worth in Gods estimation, than all the world beside. 2. None despise Gods children, but worthless and despiseable souls.
2. In that he reckoneth the solitary and Heremitical life of Gods children, and their apparel suitable to their dwelling, amongst their troubles, sufferings, and persecutions, which they did not choose, … were driven unto, of necessity, by the cruelty of the time, He teacheth us,
1. That the Heremitical, and solitary life, and separation from amongst the society of men, is onelyonly then commendable, when men being driven thereunto of necessity, do bear it in a Christian manner. Otherwise, to sequestrate our selves from the fellowship of men, to whom we owe the duties of love, so long as we may do them any good, or so long as they will suffer us to live amongst them, is in short, to loose from our necks, the yoke of the second Table, under pretence to keep the first Table the better. 2. The Saints shall finde peace amongst the wilde beasts, rather than amongst wicked men.
Vers. 39. And these all having obtained a good Report, through Faith, received not the Promise.
By the Promise, is meant the main and chief Promise of Christs Incarnation, wherein they were inferiour unto us; and yet both were contented to rest by faith, upon the Promise, with the light which they had, and obtained a good report thereby: that is, were approved, and justified of God.
Then, The Faith of those who lived before Christ, having less clearness of the ground, than wee; and yet sufficient to support them in all troubles, and to obtain justification before God, is a great Encouragement unto us, under the Gospel, to beleeve; and a great conviction, if wee beleeve not.
Vers. 40. God having provided some better thing for us, that they without us, should not be made perfect.
Hee giveth a reason thereof, Because God had appointed the accomplishment of the Promise, of sending the Messiah to be in the last times, that they should not be perfected, that is, justified, and saved, by any thing done in their time, but by looking to our time, and Christ … satisfaction made therein: whereby they and wee are perfected together.
Then, 1. Christs comming in these last times, is a better thing than all the glory of the Old Church, and Service, and Prerogatives thereof. 2. All the shadows in their time, without Christ, who is the Substance of them all, in our time, exhibited, was unable to perfect the Fathers; that is, to justifie, and save them. 3. The perfecting of the Fathers, in the Old Testament, and the perfecting of us, in the New Testament, do meet together, in that one better thing, Christ Jesus, by whom, they and wee both, are saved: And so, they are not perfected without us.
2. In that hee leadeth us unto God fore-seeing, and fore-providing of this, hee loseth all curious questions, about this Course which God hath taken, to make the case of his Church better now, than of old.
Then, That God hath thought good so to do, is sufficient, for stopping our minds from all curious enquiring of the Lords Dispensation.