their lusts and desires. And he saw the poor, oppressed, scorned people of God, in their bearing the reproach of Christ. Yet in this present view of them, when it most highly affected him, he did in his mind, judgment, and resolution, prefer the latter before the former; so as to choose it and embrace it. This is that which faith will effect. Let us go and do likewise.

Fourthly. These things Moses considered under the notion of 'riches.' He esteemed the reproach of Christ to be, μelova λovтov, 'greater riches.' Riches, opulency, wealth, contain all that men have and value in this world; all that is of use unto them for all the ends of life; all that they desire, and place their happiness in; at least so far, as that they judge they cannot be happy without them. Hence two things are denoted in the word. 1. That which is the principal means of all the ends of life. 2. An abundance of it. On these accounts, the word is frequently used by the Holy Ghost, to denote the spiritual things which God prepares for, and gives unto believers; with the greatness, the abundance, the excellency of them. They are called 'riches, durable substance, treasures; and said to be richly or abundantly communicated, for there is in them, an all-sufficiency, in all things, for all the ends of man's life and blessedness. So doth the apostle here call them 'riches,' with an especial respect also to the treasures of Egypt, which were their riches.

Obs. III. There is therefore an all satisfactory fulness in spiritual things, even when the enjoyment of them is under reproach and persecution, unto all the true ends of the blessedness of men.

Fifthly. There is in the words the ground whereon Moses made his judgment concerning these things, and what it was which influenced his mind into that determination. For although he might, on some account, prefer the reproach of Christ unto the treasures of Egypt, yet it doth not easily occur on what ground he should judge that it was greater riches than they, or more sufficient unto all the ends of man's life and blessedness. Wherefore, the ground of this judgment being taken from a due consideration of what did accompany this reproach of Christ and was inseparably annexed unto it, is expressed in these words, 'for he had respect unto the recompence of the reward.'

'He had respect,' areßλETTE, intuitus est, he looked on;' he saw by the eyes of faith, as represented in the promise; he took into consideration. Ty Damodoσiav, 'the recompence of the reward;' Præmii retributionem, largitionem; mercedis redditionem. The gratuitous reward that God hath annexed unto faith and obedience, not merited or deserved by them, but infallibly annexed unto them in a way of sovereign bounty.

The causal conjunction, yap, for,' is introductive of the reason whereon Moses made the judgment before declared.

Slichtingius is mute as unto this reward, not knowing, as it should seem, how to avoid the force of this plain testimony, concerning the faith which believers under the Old Testament had of eternal rewards, by virtue of God's promise. Grotius is bold in his usual manner, and refers it to the possession of the land of Canaan. Hammond forsakes his guide, and extends it unto things eternal. Nor can there be any

thing more improbable, than the conjecture of Grotius. For neither did Moses ever enter into the land of Canaan; nor was the interest of his posterity therein, to be any way compared with the treasures of Egypt.

But the apostle gives us here a pregnant instance of that description of faith which he gave us in the first verse of the chapter, namely, that it was the 'substance of things hoped for, and the evidence of things not seen.' For both these were seen in the faith of Moses. It gave him an evidence of the invisible things of the eternal reward; and caused them so to subsist in their power and foretaste in his mind, as that he chose and preferred them above all things present and visible.

Obs. IV. Such signal exemplifications of the nature and efficacy of faith in others, especially when victorious against mighty oppositions, as they were in Moses, are high encouragements unto us, unto the like exercise of it in the like circumstances.

Now whereas, as was said, and is plain in the text, that this is the ground whereon Moses made the judgment declared, it is evident that the whole thereof, and of his faith therein, is resolved into this certain and immoveable truth; that God in his purpose, promise, and constitution of his word, hath immutably annexed a blessed reward unto the reproach of Christ, or the undergoing of it by believers.

We must therefore inquire, 1. What this recompence of reward is : and, 2. How Moses had respect unto it.

1. That this recompence of reward includes in it, yea principally respects the eternal reward of persecuted believers in heaven is out of question. But whereas God is in his covenant a present reward unto them, Gen. xv. 1, and that in the present keeping of his commandments there is a great reward, Ps. xix. 11; as that also the spiritual wisdom, grace, mercy, and consolation that believers receive in this world, are riches, treasures, and durable substance; I doubt not but the blessed peace, rest, and satisfaction, which they have in a comfortable persuasion of their covenant interest in God, are also included herein. But even these also have their power and efficacy, from their inseparable relation unto the eternal reward.

2. This reward he had respect unto, which compriseth three things. 1st. He believed it upon divine revelation and promise; and that so steadfastly, and with such assurance, as if he held it, or had seen it with his eyes. 2dly. He valued it according to its worth, and desert, as that which was to be preferred incomparably above all present things. 3dly. He brought it into reckoning and account, in the judgment which he was to make concerning the reproach of Christ, and the treasures of Egypt. And this was the victory whereby he overcame the world, even his faith. And sundry observations for our own use and instruction, we may take from this example of the faith of Moses, and its success.

But we must first of all observe in general, that the consideration of this example is principally required of us in those seasons, wherein we are brought into the like circumstances with him, that is, a time of great distress, oppression, and persecution of the church; and unto such a season is this example here applied by the apostle: so we may learn,

Obs. V. It is our duty, in the whole course of our faith and obedience, to have respect unto the future recompence of reward; but it is

so especially in times of great persecution and oppression of the church, wherein we are, and resolve to be, sharers.-A respect, not as unto that which we shall deserve by what we do or suffer, nor as that which principally influenceth us unto our obedience or suffering, which is the love of God in Christ, nor as that between which and what we do, there is any proportion, like that between work and wages; but only as unto that which divine bounty hath proposed unto us for our encouragement, or as that which becomes the divine goodness and righteousness freely to grant unto them that believe and obey; see our Exposition of ch. vi. 10. But this I add, that we are to have this respect unto the future reward principally, or to have faith in exercise about it, in the times of danger, persecution, and oppression. Nor is this respect unto the reward any where mentioned in the Scripture, but it is still with regard unto sufferings and tribulations; see Matt. v. 12, x. 39–42; Luke vi. 35; Heb. x. 33-35; Rev. xxii. 12. For as in such a season, we do stand in need of that view and consideration of the future reward, which we may lay in the balance against all our present sufferings; so it becomes the greatness, goodness, and righteousness of God, that those who suffer from the world for him, and according to his will, should have that proposed and assured unto them for their encouragement, which is incomparably greater in goodness and blessedness, than what they can suffer from the world is in evil, loss, and trouble. And therefore frequently, where believers are encouraged with an expectation of of this reward, they are so also with being reminded of that recompence of reward in vengeance and punishment, which shall befal their wicked persecutors, both of them being, on many accounts, alike suited unto their encouragement; see Phil. i. 28; 2 Thess. i. 4-10.

Obs. VI. It is faith only that can carry us through the difficulties, trials, and persecutions which we may be called unto for the sake and name of Christ. Moses himself, with all his wisdom, learning, courage, and resolution, had never been able to have gone through with his trials and difficulties, had not faith had the rule and government of his mind and heart, had he not kept it in exercise on all occasions. And in vain shall any of us, in such a season, expect deliverance or success by any other way or means. A thousand other things may present themselves unto our minds, for our relief or preservation in such a season; but they will all prove fruitless, dishonourable shifts, or snares and temptations unto the ruin of our souls. We are kept by the power of God through faith unto salvation.

Obs. VII. Faith in exercise will carry us safely and securely through all the trials which we have to undergo for Christ and the gospel. As there is no other way for our safety, success, and victory, so this will never fail us. Consider all circumstances, and it is almost impossible that our temptations and trials should be greater than those of Moses; howbeit, faith carried him safely through them all, as we shall see farther in the next verses. How it doth it, whence it derives its power and efficacy for this end, what are the ways of its working, and how it engageth all our graces unto its assistance; by what means it resists, refels, and conquers oppositions, how it strengthens, relieves, and comforts the souls of them that believe, is not my present work to declare;

I only, with the apostle, propose an example of what it hath done, as a document and evidence of what it will do in like cases.

Obs. VIII. Faith is highly rational in all its acts of obedience towards God. It reckoneth, computeth, judgeth, chooseth, determineth in the most exalted acts of reason. All these things are here ascribed unto Moses in the exercise of his faith. I would willingly insist hereon, to vindicate the honour of faith from the imputations that are cast on all its actings in the world, as weak and foolish, or that it is nothing but an engine or pretence set up unto the ruin of reason, and the use of it in the lives of men. And if we cannot prove that the wisdom of faith, and the reason wherewith and whereon it always acts, are the most eminent that our nature is capable of in this world, and that whatever is contrary to them, or inconsistent with them, is arrant folly, and contrary to the primogenial light of our natures, and all the principles of reason truly so called, we shall freely give up the cause of faith unto the vainest pretences of reason that foolish men can make. But a resolution not to engage in such discourses on this occasion, will not allow me to enter on a farther demonstration of this truth.

VER. 27.—Πιστει κατελιπεν Αιγυπτον, μη φοβηθεις τον θυμον του βασιλεως τον γαρ αορατον ὡς όρων εκαρτέρησε.

Tov Svμov. Vul. Lat. Animositatem, which the Rhemists translate 'fierceness.' Syr. пn 1, from the fury of the king.' Iram, iracundiam, or as we very properly, the wrath.'

EKаOTEONGE. Vul. Lat. Invisibilem tanquam videns sustinuit. Rhem. Εκαρτέρησε. For him that is invisible, he sustained as if he had seen him,' very improperly, and without any due sense. They make EKαρTEρnσɛ, to be a verb transient, and to affect him that is invisible,' whereas it is plainly used in a neutral sense, or it hath none at all, Nor is the phrase of sustinere Deum any where used. Syr. 0, and he hoped or trusted.' as one who saw him who is invisible. Fortiter obduravit, forti animo fuit. We properly, 'endured.'

VER. 27. By faith he forsook Egypt, not fearing the wrath of the king; for he endured as seeing him who is invisible.

Having declared the faith of Moses with respect to the sufferings of the people of God, the apostle proceeds in like manner to instance in the power and acting of it, with respect to their deliverance, which here he mentions in general, and afterwards insists on in some particulars.

There are three things in the words ascribed to the faith of Moses. 1. What he did: he left Egypt. 2. The manner how he did it; 'not fearing the wrath of the king. 3. The reason or ground of his so doing it; for he endured,' &c.

I. That which he did, is that KaTEλITEV ALYUTTтov, he left Egypt;' and he did it by faith. Moses did twice leave Egypt. First, when he had slain the Egyptian, and fled on its discovery, Exod. ii. 14, 15. And a second time, when he carried away the people with him out of Egypt, having returned after his first departure, Exod. x. 29.

Some think that the apostle intends his first departure, and that on this reason, because it is mentioned before the celebration of the passover; whereas it is evident in the story, that his last departure was after it. And they suppose they can reconcile what is affirmed in Exodus, namely, that he feared,' to wit, the wrath of the king, who sought to slay him, Exod. ii. 14, 15, and what is here declared by the apostle, that he feared not the wrath of the king.' For they say, that although he had a natural fear which moved him to use the proper means for the preservation of his life; yet he had no such fear as should overthrow his faith, or hinder him from committing himself to the providence of God for his preservation, when he fled from so mighty a monarch, who had long hands to reach him wherever he were.

But it is not likely, nay it is not true, that the apostle intends that first departure out of Egypt. For, 1. It is said there expressly, that he fled from the face of Pharaoh, that is, in haste and with fear; here that he left Egypt, which expresseth a sedate act of his mind, and that with respect to the whole country and all the concerns of it. 2. It is not likely that the apostle would take his instance of the victorious faith of Moses, from that fact and place wherein there is no mention made of his faith, but of that which is contrary to it, namely, his fear. By faith he left Egypt,' is not a proper interpretation of he feared, and fled from the face of Pharaoh.' 3. That which the apostle intends was accompanied with or immediately followed by his keeping of the passover, which was forty years, and somewhat more, after his first flight out of Egypt.

Wherefore, although this leaving of Egypt may be a general expression of his whole conduct of the people thence into the wilderness, yet the apostle hath a peculiar respect to what is recorded, Exod. x. 28, 29. 'And Pharaoh said unto him, Get thee from me, take heed unto thyself, see my face no more, for in that day thou seest my face thou shalt die. And Moses said, Thou hast spoken well, I will see thy face again no more.' Never was there a higher expression of faith and spiritual courage thereon; whence it is said, ch. xi. 8, that he threatened Pharaoh, that all his servants should come and bow down before him, and so went out from him in great anger, or the height of indignation against his obstinate rebellion against God. He had before him a bloody tyrant, armed with all the power of Egypt, threatening him with present death if he persisted in the work and duty which God had committed to him; but he was so far from being terrified, or declining his duty in the least, that he professeth his resolution to proceed, and denounceth destruction to the tyrant himself.

2. This was the manner of his leaving Egypt; un poßnes tov SuμOV TOV Bariλews, he feared not the wrath of the king, and assigning it to this act and carriage of his, wherein he may justly and properly be said to leave Egypt, when he renounced a continuance therein, and addressed himself to a departure, it is properly placed immediately before his keeping of the passover, which sufficiently resolves the difficulty proposed on the behalf of the first opinion.

And we may observe the different frames of mind that were in Moses on these several occasions. In the first of them, when it was reported