must children endeavour to be like him We are all children of Abraham Gal. 3. 7 29. Now it is an honour for a childe to be like his Father We ought then rather to be like him because there are no such difficulties and obstacles opposed unto us Gods promises and means of accomplishing them do now sweetly concur We live in times wherein we see the substance of all former promises accomplished Rom. 4. 24. §. 95. Of Christ comprised under the promises made to Abraham THe foresaid promises and also Abrahams faith therein were the greater in that they held out Christ and Abraham eyed Christ in them For 1. That generall promise that God would bless Abraham did set out Christ for all blessings come to children of men in Christ. 2. The promise of seed intended Christ which the Apostle proveth by the singular number seed spoken as of one Gal. 3. 16. 3. The numerous encrease as the Stars of Heaven dust of the earth and sand of the Sea hath especiall respect to the Church which is the body of Christ. 4. The extent of the blessing to all Nations Gen. 12. 3. and 22. 18. was in and by Christ accomplished 5. The Land of Canaan which was promised was a Type of heaven which was purchased by Christ and where we shall have an eternall communion with Christ. To Christ therefore Abraham had an eye in the promises which were made to him In which respect Christ thus saith to the Jewes Your Father Abraham reâ—…ed to see â—…y day and he saw it and was glad Joh. 8. 56. Hereby we may learn what specially to behold in Gods promises namely Iesus Christ and in him Gods favour and all needfull blessings that may bring us to an eternall communion with him Thus shall our faith be more firmly stablished and we made the more patient in expecting the issue and end of all the Salvation of our soules §. 96. Of Gods promise the ground of Faith and Patience THe Apostle to give proof of Abrahams Faith and Patience maketh mention of Gods promise to shew that Gods promise is the only true ground of Faith and Patience This made Caleb and Ioshua constant in their Faith and Patience fortie yeares together in the wilderness notwithstanding the many murmurings and rebellions of the other Israelites This made David endure many yeares persecution from the time of his annointing to the time of his possessing the Kingdome This was the ground of the Faith and Patience of all Martyrs and other Saints iâ—… all ages The word which David intendeth where he saith Remember the 〈◊〉 unto thy servant was a word of promise whereof he thus further saith upon which thou hast caused me to hope this is my comfort in my affliction c. Psal. 119. 49 50. Gods promise is as his very essence which changeth not Mal. 3. 6. Heaâ—… and earth may pass away but Gods word shall not pass away Mar. 13. 31. For faithâ—…l 〈◊〉 he which promiseth Heb. 10. 23. and will also do it 1 Thes. 5 24. For breeding and strengthning faith for adding patience thereunto and for making us without fainting to hold out it will be needfull and usefull to acquaint our selves with the promises of God and with his truth in performing the same Though God in his unsearchable wisdome may set a long date for the accomplishment of his promises so as to us who know not his time and season he may seem to forget his promises yet his justice truth faithfulness and unchangeableness will not suffer him to make his promise utterly void If a King or great man make a promise of this and that we can waite for it yet they are but 〈◊〉 and many wayes subject to faile for every man is a lyar but God most true Rom. 3. 4. Let us not therefore by incredulity or impatiency make void to our selves any promise of God as the incredulous Prince did 2 King 7. 2 20. Let us rather shew our selves to be true children of Abraham by such a faith as he had and manifest the truth thereof by patience §. 97. Of Gods confirming his promise by oath GOd that made the aforesaid promise to Abraham did most solemnly confirm it by his oath Thus it is here taken for granted in that he sets down the boâ—…d whereby he bound himself together with the reason thereof in this manner because he could swear by no greater he sware by himself Here therefore is to be considered 1. This act of swearing atributed to God 2. That object by whom he swore himself 3. The reason hereof He could swear by no greater Of the notation of the Hebrew word translated swearing of the generall nature of an oath of this act attributed unto God and of the bonds whereby God â—…yeth himself in his oath See Chap. 3. v. 11. § 114 115. Of the certainty or infallibility of Gods oath See Chap. 3. v. 3. § 26. God is oft said to swear in wrath as we may see in the places whereunto reference is made But here his swearing is in mercy for confirmation of his promise made for the good of Abraham and his seed Thus he confirmed the promise of Christs Priest-hood Psal. 110. 4. And of the everlasting continuance of Daâ—…ids Kingdome Psal. 13â—… 11. And of the calling of the Gentiles Isai. 45. â—…3 And of the prosperity of the Church Esai 62. 8. This manner of Gods confirming his promise may not be imagined to arise from any variableness in God but rather from his tender respect to man partly to strengthen his faith the more and partly to move him with patience to expect Gods season for the accomplishment of his promise Object Abraham gave testimony of his faith what need was there then that God â—…ld swear to him Answ. 1. Though in some things he testified a strong faith Rom. 4. 18. c. Heb. 〈◊〉 8. c. Yet he being a man was subject to humane frailties Instance his twice 〈◊〉 all of Sarah to be his wife and that for fear Gen. 12. 12. and 20. 2. This phrase also Lord God whereby shall I know that I shall inherit it Gen. 15. 8. And his going in unto Hagar Gen. 16. 4. imply a kind of distrustfulness We read â—…e like of David a man of great faith as is evidenced by his setting upon a Lyon and a Bear and a Giant 1 Sam. 17. 36. And by his long bearing out Sauls persecution yet afterwards he manifested great weakness when he said in his heart I 〈◊〉 now perish one day by the hand of Saul 1 Sam. 27. 1. And when in his haste he 〈◊〉 all men are lyers Psal. 116. 11. which he especially intendeth of such Proâ—…ts as told him he should be King 2. Gods oath was needfull for and usefull to Isaac who was newly delivered 〈◊〉 of the very jawes of death and then present when God confirmed his promise to Abraham by oath Gen. 22. 12. c. for the promise concerned
The two 〈◊〉 Conquerours Alexander and Caesar were carefull in taking the first opâ—… and in using all the expedition they could The Motto of the one was 〈◊〉 he let slip no season and of the other that as soon as he came and saw 〈◊〉 overcame These principles are of special use in spiritual dangers §. 127. Of continuing in what is well begun THE time of their continuing to hide their Son is set down in this phrase three months which is expressed by one word in Greek The Grecians have 〈◊〉 words for other months as for four months John 4. 35. and five months 〈◊〉 so others they have one general word to comprise all months unâ—… it Those three months were as long a time as they could hide him Some say 〈◊〉 the Egyptians searched the Israelites houses every three months It appears 〈◊〉 some discovery began to be made of their child or at least that there was 〈◊〉 suspition of such a child For the history saith she could not longer hide him 〈◊〉 2. 3. Questionless diligent inquisition was made by the Egyptians conâ—… the Israelitish women that were with child from which inquisition though 〈◊〉 while they might conceal their child yet long they could not For wicked 〈◊〉 as their father 1 Pet. 5. 8. are diligent and sedulous in pursuing their 〈◊〉 and mischievous courses Thus was Herod in seeking the life of Iesus 〈◊〉 2. 8 16. and Ahab in seeking after Elijah 2 Kings 18. 10. This circumstance sheweth that care in preventing danger is to be continued 〈◊〉 long as may be It is said of the mother of Moses when she could not longer 〈◊〉 him Exod. 2. 3. So as she hid him as long as she could Rahab hid the 〈◊〉 till they who fought them were out of sight Iosh. 2. 15 16. So Ioseph aâ—… in Egypt to keep Iesus there safe untill the death of Herod Matth. 1. 15. The benefit of preventing danger consisteth in continuing so to do till fear of 〈◊〉 be overpast If such as are hid for a time be left and fall into the danger 〈◊〉 good cometh by the former hiding 〈◊〉 it is a point of unfaithfulness to fall from those whom we have begun to 〈◊〉 and succour Such were the men of Keilah who would have delivered 〈◊〉 into the hands of Saul 1 Sam. 23. 12. or rather that timorous and 〈◊〉 King of Israel who after he had taken some care of Ieremiah and freed 〈◊〉 out of the prison where he was like to die and caused bread to be allowed 〈◊〉 every day upon the instigation of the Princes delivered him up into their 〈◊〉 â—…er 38. 5. This unfaithfulness is much greater in the spiritual dangers of our souls as 〈◊〉 Governours shall begin to protect their people from Idolatry and after 〈◊〉 them up thereto as Ioash did 2 Chron. 24. 17 18. and Ministers that 〈◊〉 well begin to keep their people from Sathans snares and after suffer 〈◊〉 to slide back by negligence or by any corruption in life or doctrine as sunâ—… false brethren and Apostles in the primitive Church So Parents and Goverâ—… of families So friends and neighbours yea and all backsliders that negâ—… their own souls which for some time they have begun to keep An Apostles 〈◊〉 of such is that it had been better for them not to have known the way of 〈◊〉 2 Pet 2. 21 22. This particular sheweth how necessary constancy and perseverance is in the 〈◊〉 things that we do enterprise Hereof see more Chap. 3. v. 6. § 68. §. 128. Of respecting Children that carry Gods Stamp ONE special reason of the aforesaid care that the Parents of Moses had of him is thus expressed because they saw he was a proper child This word because doth in general intend a reason The particular reason was a visible stamp of Gods respect to this child in the 〈◊〉 favour and feature of it The Hebrew expresseth it by a general word that signifieth good and compriseth under it every kinde of goodness Hereof see Chap. 13. v. 9. § 116. It setteth out the beauty and comeliness of persons and is translated fair Gen. 6. 2. and 24. 16. The Greek word here used signifieth comely and beautifull It is used in this very case Acts 7. 20. There the word God is added to it and the title God being added it is translated very fair for the addition of God to things in Canaans language addeth an excellency unto them as Cedars of God tall Cedars Mount of God a great mount and so in other things Or els this phrase fair to God may imply a divine Stamp whereby it was evident that God had marked him for some great work This might God set on him to move both his Parents and also Pharaohs daughter to respect him In this respect it was not fondness in the parents by reason of the prettiness comeliness and fairness of the child that moved them to do what they did but that divine Stamp and their faith thereupon God oft setteth a Stamp on such as are by him deputed to weighty works Iacobs holding his brother by the heel was such a kind of stamp Gen. 25. 26 and Iohn Baptists springing in his mothers belly Luk. 1. 41. So Sampsons strength Iudg. 14. 6. and Davids courage 1 Sam. 17. 34. This God doth to raise up in men before hand an expectation of some great matter that thereby they may be moved to call upon God to depend on him and to ascribe the praise and glory of that which is done by such to God Moses his brethren are herein blamed that they did not understand that God would deliver them by Moses when Moses avenged one of his brothers that was oppressed and smote an Egyptian Acts 7. 24 25. This is the reason that moved the parents of Moses to take such care as they did of preserving him and thereby it appears that it ought to be the care of Parents to take special notice of such children as God doth set any special mark upon The name which God gave to the second child of Bathsheba which was Solomon 1 Chron. 23. 9. and Iedidiah 2 Sam. 12. 25. gave David to understand that that Son was a select Child of God hereupon both David was the more carefull of his education Prov. 4. 3 4. and Bathsheba also Prov. 31. 1 2. On that ground David is carefull to give his Son sundry instructions 1 Chron. 22. 7. c. and to give his Princes a charge concerning him 1 Chro. 2â—… 17. c. and 28. c. This phrase which is oft applied to the Virgin Mary She laid up those things in her heart Luk 2. 19 51. have reference to extraordinary evidences of divine glory in her Son and made her more carefull over him 1. Care upon such a ground importeth an eye of the soul on Gods providence and faith in effecting some great matter This as it manifesteth a good and
and where the Lords Seeds-men are absent as the enemy did Matth. 13. 25. 2. To shew his desire of doing the most good he could The greater the number of people that heard him were the more might reap the fruit of his labours 3. To shew his zeal for the glory of his Father The sounding forth of Gods praise in assemblies among much people greatly maketh to Gods glory in that many may thus be brought to know God to acknowledge him and to joyn in praising him 1 Cor. 14. 25. The Apostles after Christs time imitated their Master herein Peter and Iohn went up together into the Temple at the hour of prayer Act. 3. 1. Then did the people assemble themselves in the Temple Paul and Barnabas went into the Synagogue on the Sabbath day Acts 13. 14. By this means the Churches increased exceedingly In this regard the Apostle professeth that he was not ashamed of the Gospel but that he was ready to preach it at Rome also Rom. 1. 15 16. As he had preached it in other populous places so would he also in that City which was the most populous place of all the world at that time We ought to be followers of them even as they also were of Christ 1 Cor. 11. 1. The foresaid practice of Christ is of use to stirre up people to frequent publick assemblies where Gods praise is sounded forth that so they may joyn with such as sing praises to God and reap the benefit of the mysteries that are there revealed concerning Gods Name Christ hath promised his presence iâ—… such places Matth. 18. 20. See Chap. 3. v. 1. § 27. §. 118. Of the Apostles fit application of a Divine testimony to Christ. Verse 13. And again I will put my trust in him and again Behold I and the children which God hath given me IN this verse two other evidences of Christs propheticall Office and of his humane nature are set down The former is the ground of that encouragement which Christ had to hold out in executing his Office which was his confidence in God declared in a Divine testimony The later is an effect of that his Office Because the manner of bringing in this proof is like the former both of them being taken out of the Old Testament he thus joyneth them together and again Of this Transition see Chap. 1. § 77. In opening the former Scripture four Questions are to be resolved 1. Whence the testimony is taken 2. How fitly it is applied to Christ 3. How truly it proveth Christs humane nature 4. How pertinently it is inferred on the execution of Christs Propheticall Office For the first This phrase I will put my trust in him is in many places of the Old Testament especially the Book of Psalms But there are two places at either of which or at both which the Apostle may have an eye One is Psalm 18. 2. where the words of this Text are according to the Hebrew Obj. The LXX have not in their Translation of that place the very words which the Apostle here useth Answ. Penmen of the New Testament do not alwayes tye themselves to the words of the LXX instance Matth. 2. 6 15 18. No nor this Apostle instance Chap. 3. v. 9. Evangelists and Apostles were not Translators of the Old Testament They only took proofs out of the same for which purpose it was enough to hold the true sense and meaning of the holy Ghost though they exprest it in other words Answ. 2. The very words which the Apostle useth are also used by the LXX in the said Psalm as it is registred 2 Sam. 22. 3. The other place whereunto the Apostle may have an eye is Isa. 8. 17. There the LXX use the very same words which the Apostle here doth though our english thus translate them And I will look for him Quest. Can one proof be taken out of two places Answ. Yea if they set down one and the same thing and that in the very same words The Evangelists in quoting a testimony oft name Prophets in the plural number as Matth. 2. 5 23. Ioh. 6. 45. Acts 13. 40. This duely weighed taketh away the ground of that dispute which is betwixt Expositors about the place out of which this testimony should be taken Some affirm that it is taken out of Psal. 18. 2. Others out of Isa. 8. 17. Arguments pro and con are brought on both sides But I suppose that this dispute might have been spared For to come to the second Point 2. Both the Psalmist and the Prophet Isaiah may be fitly applied to Christ. In that Psalm there are sundry points that can be applied to none properly but to Christ as this Thou hast made me the head of the Heathen ver 43. And this As soon as they hear of me they shall obey me the strangers shall submit themselves to me ver 44. And this He sheweth mercy to his anointed to David and to his seed for evermore ver 50. Besides these words Therefore will I give thanks to thee among the heathen and sing praises unto thy Name ver 49. are expresly applied to Christ Rom. 15. 9. Object The Title of Psalm 18th sheweth that in special manner it concerned David being his song when the Lord had delivered him from the hand of all his enemies and from the hand of Saul And it is set in the history of Davids life 2 Sam. 22. 1 c. To shew that it concerned him Answ. It cannot be denied but that this Psalm concerned David and is fitly pâ—…t among his acts For he was the Author and enditer thereof In this respect it might justly have been registred in the history of his life though it had been wholly Propheticall even a meer Prophecie of Christ. Neither can it be denied but that the Title intendeth it to be meant of David For the Psalm is in part historicall and concerneth David himself yet to us he was a type of Christ. That which in the history concerned David as a type may in a mystery concern Christ as the truth Besides that Scripture which in some parts of it is only historicall as Psal. â—… 12. may in other parts be only Propheticall and appliable to Christ as Psal. 40. 6 7. The like is observed in 2 Sam. 7. 12 13 14. As for the other place namely * Isa. 8. 17. That Chapter also may be typicall and concern the Prophet who wrote it and Christ also the truth of the type Sundry passages of that Chapter are in the new Testament applied to Christ as that in ver 13. Sanctifie the Lord 1 Pet. 3. 15. And that in ver 14. He shall be for a sanctuary 1 Pet. 2. 4. And that is ver 14 15. He shall be for a stone of stumbling c. Mat. 21. 44. Luk. 2. 44. Rom. 9. 32. 1 Pet. 2. 8. And that in ver 18. are for signes and wonders in Israel Luk. 2. 34 Heb. 10. 33. And that in ver 18.
then the High-Priests yet were they not types in all things that appertained to them They were of the Tribe of Levi They offered Sacrifices for their own sinnes They oft renewed their Sacrifices They had Successors when they died In none of these were they types of Christ. See Ch. ver 5. § 12. But the excellent prerogatives heaped up together have not relation to Solomon alone The Prerogatives as they are propounded to David in the Name of the Lord are these in order 1. I will set up thy seed after thee which shall succeed out of thy bowels 2 Sam. 7. 12. 2. I will establish his Kingdom Ibid. 3. He shall build a House for my Name 2 Sam. 7. 13. 4. I will establish the Throne of his Kingdom for ever Ibid. 5. I will be his Father and he shall be my Sonne 2 Sam. 7. 14. 6. I will settle him in my House and in my Kingdom for ever 1 Chr. 17. 14. 7. He shall be a man of rest and I will give him rest from all his enemies c. 1 Chro. 22. 9. These at least most of them were literally meant of him who by name is expressed Solomon Yet not singly and simply considered in himself alone but as a type of Christ For David and his posterity had their royall dignity conferred upon them not so much for their own sakes as that they might be a fore-going type and a visible representation of Christs royall dignity and of that redemption and salvation which he should bring to the people of God So as those excellencies which in the Letter are spoken of David Solomon and others are mystically truly and principally foretold of Christ whereby the benefit of those promises was infinitely encreased and the comfort of true beleevers above measure enlarged This the Apostles who were inspired with a divine Spirit well knew and thereupon on all occasions applied those types to their intended truth as here in this place True it is that Davids Sonne by Bathsheba was named Solomon but the mysticall truth of this name as of the name of Melchisedech chap. 7. v. 7. was manifested in Christ Jesus Reade the 72 Psalm which carrieth this Title For Solomon and it will be found that Christ is the true Prince of Peace which Solomons name importeth and that all things there set down are fullfilled in Christ. But to compare the type and truth together in such particulars as are mentioned in the promise made to David 2 Sam. 7. 12. these instances following are to be observed 1. Solomon was a man of Rest and Christ was the Prince of Peace Isa. 9. 6. God gave Solomon rest from all his enemies such as were the Philistins Aramites Moabites Ammonites and others like them But Christ so judgeth among the Nations as they beat their swords into plough-shares c. Isa. 2. 4. and the Wolf shall dwell with the Lamb c. Isa. 11. 6 7 8 9. Yea God in giving Christ hath raised up an horn of salvation for us in the house of his Servant David that we should be saved from our enemies and from the hand of all that hate us Luk. 1. 69 71. not only from men but from devils also For he hath spoiled Principalities and Powers Col. 2. 15. 2. God gave peace and quietnesse to Israel in Solomons daies But Christ is our Peace Eph. 2. 14. and it pleased the Father to reconcile all things to himself by Christ Col. 1. 20. 3. Solomon was the seed that proceeded out of Davids bowels whom God set up after David But Christ was that promised seed that by an excellency and property was called the Sonne of David Matth. 1. 1. who also by lineall descent proceeded out of Davids bowels An ancient Father expounding this phrase Out of thy bowels thus Out of thy belly as the LXX and vulgar Latin do hath this comment upon it If you simply take this of Solomon it is ridiculous For then might David be thought to have brought forth Solomon as a Mother Hereupon he applieth this to the Virgin Mary out of whose womb Christ came But that Father mistook the mark For the Hebrew word properly signifieth the bowels as our English turns it and it is elsewhere applied to men as Gen. 15. 4. 2 Sam. 16. 11. And in 1 Chr. 17. 11. it is thus expressed which shall be one of thy sonnes therefore Solomon must not be clean excluded but be immediatly intended yet as a type and Christ most principally as the truth and substance 4. God established Solomons Kingdom but much more Christs whose Kingdom cannot be moved Heb. 12. 28. as Solomons was For first ten Tribes fell away from his Sonne 1 King 12. 20. and afterwards the whole Kingdom was translated from Solomons race to Nathans Compare Mat. 1. 12. with Luk. 3. 27. where therefore it is further said I will establish the Throne of his Kingdom for ever If this be applied to Solomon it must be taken improperly for long date but applied to Christ it is most truly and properly spoken For he shall reign over the house of Jacob for ever and of hiâ—… Kingdom there shall be no end Luke 1. 33. So as this extent of the promise to everlastingnesse evidently proves that Christ is here principally intended 5. Where it is further said that the promised Sonne of David should build an House for the Name of the Lord this is true of the earthly Temple built of Stone and Timber and garnished with gold silver silk and other like ornaments which was a typicall House for Gods Name 1 King 5. 5. But Christ built the mysticall spirituall true House of God which is the Church of the living God Hebr. 3. 3 6. 1 Tim. 3. 15. Well therefore and that most fitly and properly may this part of the promise I will be a Father to him and he shall be a Son to me be applied to Christ. To Solomon it was spoken in a type To him indeed God was a Father in favour and love and he was a Sonne to God as he bare Gods image being a King and through the grace of adoption and regeneration But God is a Father to Christ by begetting him and communicating his whole essence to him and Christ is a Sonne to God by being properly begotten of God and of the same essence with him Thus is this testimony as pertinent to the Apostles purpose as the former Father and Son being here properly taken in a like mutuall relation of one to another Quest. How then is this set down in the future tense as of a thing to come I will be He shall be seeing the divine generation is eternall Answ. As in the former testimonies so in this the Apostle setteth out the Sonne of God incarnate whereby he was visibly manifested to be the true proper only begotten Sonne of God So as this promise is of a future conspicuous declaration of an eternall relation As if the
weak flesh 2 Pet. 1. 10. §. 146. Of the resolution of Heb. 1. 11 12. Verse 11. They shall perish but thou remainest and they all shall wax old as doth a garment Verse 12. And as a vesture shalt thou fold them up and they shall be changed but thou art the same and thy years shall not fail CHrists excellency is further set out in these two verses See § 64. The proof thereof is taken from Christs Immutability The summe of this Text is in these two words Christs Immutability The Argument to prove Christs excellency herein is drawn from a comparison The comparison is betwixt Christ and creatures The Argument may be thus framed He who is immutable is more excellent then the things that are mutable But Christ is immutable and all creatures mutable Therefore Christ is more excellent then all creatures There are parts of Text. 1. The mutability of creatures 2. The immutability of Christ. The mutability of creatures is declared two waies 1. Simply They shall perish 2. Symbolically by two resemblances One resemblance is taken from a garment as a garment The other from a vesture as a vesture The former importeth a corruption by degrees waxeth old The latter implieth a renovation fold them up This latter is amplified 1. By the efficient which is Christ Thou shalt 2. By the effect They shall be changed The immutability of Christ is set out in three branches 1. His eternity Thou remainest 2. His stability Thou art the same 3. His perpetuity Thy years shall not fail §. 147. Of the Doctrines arising out of Heb. 1. 11 12. I. CReatures decay This is to be applied most properly to things sublunary which are in the air earth and waters See § 137. II. The longer creatures continue the nearer they are to their end They wax old See § 139. III. Such creatures as decay not shall be renewed This phrase folded up intends as much See § â—…39 IV. All crâ—…res are subject to alteration This general particle ALL demonstrates as much either they shall decay or be renewed V. Comparisons make points more clear For this end these two comparisons of a vesture anâ—… garment are here produced VI. It is Christ that altereth creatures This phrase Thoâ—… shalt fold them up is directed to Christ See § 140. VII Creatures are at Christs dispose What Christ will alter shall be changed See § 140. VIII Christ is whatever he was This phrase Thou remainest implieth as much See § 138. 141. IX There is no alteration in Christ He is the same See § 141. X. Christ will for ever continue the same His years shall not fail See § 143. §. 148. Of the 110 Psalm applied to Christ. HEB. 1. 13 14. But unto which of the Angels said â—…e at any time Sit on my right hand until I make thine enemies thy footstool Are they not all ministring Spirits sent forth to minister for them who shall be heirs of salvation THE Apostle further proceedeth in setting out Christs excellency above Angels This here he doth by declaring the dignity whereunto his Father advanced him above Angels This he here bringeth in by way of opposition as the first particle BUT implieth This opposition may have reference to that meannesse which he had before said of the creatures about their perishing But here a farre greater matter is said of Christ Or it may have reference to that which follows after as if it had been thus expressed he said to Christ Sit on my right hand But to which of the Angels did he say any such thing Or this particle of opposition BUT may be here put for the copulative And and so have reference to the former proofs of Christs excellency above Angels for it is a seventh proof of that point See § 64. The Apostle bringeth in this proof after the same manner that he did a former ver 5. To which of the Angels said he at any time Hereof See § 46. The proof is taken from a different degree betwixt Christ and Angels The Argument may be thus framed He that sitteth at Gods right hand is farre more excellent then Ministers But Christ sitteth at Gods right hand and Angels are Ministers Therefore Christ is farre more excellent then Angels The former part of the assumption is in ver 13. The latter part in ver 14. This proof is set out by a divine testimony taken out of Psa. 110. 1. That Psalm is wholly propheticall The Prophecy therein contained is of Christ especially of his Kingly and Priestly Functions for proof of them it is oft quoted in the New Testament as Mat. 22. 44. Heb. 5. 6 10. 7. 17 21. There is also in this Psalm an expresse Prophecy of the calling of the Gentiles ver 6. which manifesteth the enlargement of Christs Kingdom Concerning the Point in hand the Psalmist expresly sheweth the Persons by whom and to whom that which in the Text is set down was first spoken in these words Thâ—… Lord said unto my Lord. The former title Lord which is in Hebrew Iehovah is spoken of the Father the latter of the Sonne who was that Messiah whom the Jews expected It was God the Father that said to God the Sonne Sit at my right hand Indeed the latter word translated Lord is sometimes applied to men as Gen. 32. 4. But it is in this place uttered by a King who was under no man as to his Lord Therefore it must be meant of him that was God Christ by this Argument proveth himself to be the Sonne of God in that David who was his Father after the flesh giveth him this Title My Lord Mat. 22. 43. It appears that the Teachers of the Jews held this Psalm to be a Prophecy of Christ in that they denied not this testimony to be meant of Christ when Christ produced it to prove the Messiah to be more then a Sonne of man Otherwise they would readily have denied the proof and said That David did not there speak of his Sonne rather then be put to silence as they were Mat. 22. 46. §. 149. Of Gods setting Christ on his right hand THE main substance of the proof is in this phrase Sit on my right hand This is to be taken of Christ as Mediatour God-man for in that respect hath God exalted him Him whom God raised from the dead he set on his right hand Eph. 1. 20. Rom. 8. 34. But he was true man that was raised from the dead therefore he was true man that was so exalted next unto God farre above all principality and power and might and dominion and every name that is named not only in this world but in that which is to come Eph. 1. 21. Of this phrase Sit at Gods right hand and of the dignity thereby intended See § 31 32 33 34 The ground of this high dignity was of God Iehovah the only true God said to him Sit on my right hand Christ set not himself there He glorified not
he observed that God had utterly forsaken Saul and thereupon took the boldnesse to foretell that the Lord would deliver Israel into the hand of the Philistims and that Saul and his sons should be with Samuel who was then dead that is they should be dead also 1 Sam. 28. 19. Obj. 7. St Paul saith that the coming of Antichrist is after the working of Satan with all power and signes 2 Thess. 2. 9. Answ. In the next clause it is added and lying wonders This last clause shews that the signes before mentioned were but counterfeit not true miracles Papists who are the Antichristians do exceed above all others in counterfeting miracles which are but plain deceits and illusions It remains notwithstanding all that hath been or can be Objected that God alone doth true miracles Whatsoever the Lord pleased that did he in heaven and in the earth in the seas and all deep places Psal. 135. 6. and so can he still do While we have God for our God we need not fear nor faint by reason of any danger or want for means but when we know not what we do to lift up our eyes upon him 2 Chron. 20. 12. And in faith to say God will provide Gen. 22. 8. we ought on this ground to be of the minde of those three faithfull servants of God who by a King were threatned with a burning fiery furnace and say Our God whom we serve is able to deliver us from the burning fiery furnace and he will deliver us Psal. 46. is worthy our serious and frequent meditation for this purpose It is by many stiled Luthers Psalm because Luther oft said it and sung it especially in the time of any trouble So trust to the power of God in all straits as ye subject to his Will and prescribe no means to him but referre the manner of working to his Wisdome For he hath said I will never leave thee nor forsake thee Heb. 13. 5. §. 30. Of Gods bearing witness to his Word by his Works OF those works which could not be done but by God himself it is said that God did bear witness thereby For such works do evidently demonstrate that such a word is Divine Gods words sent from God himself The greater the works are the more excellent and more sure is the word that is ratified thereby To bear witness to a thing is to confirm the truth of it The word which the Apostle here useth is a double compound The simple verb signifieth to witnesse a thing Iohn 1. 7. The compound to adde testimony to testimony or to adde a testimony to some other confirmation as 1 Pet. 1. 12. The double compound to give a joynt testimony or to give witnesse together with another So much signifies another like Greek compound used by the Apostle Rom. 8. 16. and translated bear witnesse with Thus God by his works did witnesse with his Sonne and with his Apostles to that Gospel which they preached Gods works give a most clear and sure evidence to that for which they are wrought or produced When the people saw how God had led them through the depths and how the waters had covered their enemies then they believed his words Psal. 106. 9 11 12. When others saw the fire that upon Elijahs prayer fell from heaven they fell on their faces and said The Lord he is God The Lord he is God 1 Kin. 18. 39. When the widow of Zarephath saw her son that was dead restored to life by Elijah she said Now by this I know that thou art a man of God and that the word of the Lord in thy mouth is truth 1 Kin. 17. 24. On such a ground saith Nicodemus to Christ We know that thou art a Teacher come from God for no man can do these miracles that thou doest except God be with him John 3. 2. When the Jews had seen the miracle that Jesus did they said This is of a truth that Prophet that should come into the world John 6. 14 On this ground doth Christ oft produce his works to witnesse who and what he was The works which the Father hath given me to finish the same works that I do bear witnesse of me that the Father hath sent me saith Christ Iohn 5. 36. And again The works that I do in my Fathers Name they bear witnesse of me Thereupon he addeth Though ye believe not me believe the works Iohn 10. 25 38. This witnesse that God hath given gives good evidence of his speciall care over his Church in that he laboureth so much to establish her in the Word of Salvation For he thought it not enough to have the Gospel once published though it were by his Sonne or to have it further confirmed by other witnesses and those many but he further addeth other witnesses even his own Divine Works which may well be accounted witnesses for they have a kinde of voice according o that which the Lord himself saith It shall come to passe if they will not believe thee neither hearken to the voice of the first signe that they will believe the voice of the later signe Papists upon this kinde of witnesse by miracles do exceedingly insult against Protestants and that in two especiall respects 1. In regard of a pretence of many miracles wrought for confirmation of their Church and their Doctrines 2. In regard of the want of miracles among Protestants whence they infer that we have neither true Church nor true Ministry To the first ground of their insultation I Answer that they prove themselves thereby if at least the kinde of their miracles be throughly examined to be plain Antichristians For whosoever shall judiciously reade their Legends and Authors that have written of their miracles shall finde them so ridiculous as they plainly appear to be lying wonders And the Apostle saith that the coming of Antichrist is after such a manner 2 Thess. 2. 9. As for the other part of their insultation I Answer that we have all the miracles that Christ and his Apostles did to confirm our Church our Ministry and Doctrine For our Church is built upon Christ the chief corner stone and upon that Foundation which his Apostles laid And our Ministry is according to the order which Christ and his Apostles have ascribed unto us and our Doctrine is the same which Christ and his Apostles preached What need we then any other Confirmation then that which is here set down by our Apostle Indeed if we joyned new Articles of Faith or preached another Gospel then they did or had another way of Ordaining Ministers then they have warranted unto us miracles would be necessary for confirming such new things §. 31. Of Signes Wonders and Miracles THe means whereby God did bear witnesse to the Gospel are set out in four words Signes Wonders Miracles Gifts The three former set out the same things 1. Signs according to the notation of the word imply such externall visible
opening the sense of a mystery or an obscure sentence This mystery In Isaac shall thy seed be called is thus opened that is they which are the children c. Rom. 9. 8. and in exemplifying such things and persons as are indeffinitely propounded as here in this phrase that is the devil Power of death may be thought to appertain unto God to whom belong the issues of death Psal. 68. 20. and so indeed it doth as he is the high supream Lord over all and judge of all Lest therefore any should overmuch spend their thoughts about him who is here said to be destroyed the Apostle plainly expresseth whom he meaneth Herein he doth as Ester after she had indeffinitely complained to the King of one that had sold her and her nation unto death upon the Kings enquiry who it was she plainly and directly answered The adversary and enemy is this wicked Haman Est. 7. 6. §. 146. Of the Devil an accuser THis title Devil in the Greek signifieth an accuser It is derived from a root that signifieth to cast as Ioh. 8. 7. Thence a compound which signifieth 〈◊〉 strike through metaphorically to accuse Luk. 16. 1. An accusation falsly and maliciously made striketh a man as it were a dart through the heart The Noun is oâ—… translated a false accuser as 2 Tim. 3. 3. Tit. 2. 3. Thus this title Devil setteth out his disposition which is to be a false and malicious accuser To prove as much an other word which more properly signifieth an accuser is attributed to him Rev. 12. 10. That word in Greek is derived from a root which signifieth a place of judicature and a Noun compounded and derived from thence signifieth such an one as in such places useth to accuse others and plead against them Acts 24. 8. Ioh. 8. 10. The title adversary attributed to the Devil 1 Pet. 5. 8. intendeth as much The root from whence the Greek word is derived signifieth strife contention or suit in Law Thence a compound Verb which signifieth to stand against one in suit of Law He who doth so is properly termed an adversary who pleads against one in a Court of Justice or in any other publike assembly and to prejudice the cause raiseth false accusations and forgeth unjust crimes against him Such an one was Duâ—… 1 Sam. 22. 9. against whom David penned the fifty second Psalm Never was there nor ever can there be such an accuser as the Devil As his name is so is he He spareth none nor ever ceaseth to accuse He accused God to man Gen. 3. 5. and man to God Iob 1. 9 10. and man to man 1 Sam. 22. 9. and man to himself as Matth. 27. 4 5. These two latter instances of Saul and Iudas are the rather applied to the devil because the holy Ghost doth expresly note that an evil spirit even the devil came upon the one 1 Sam. 16. 14. and upon the other Luk. 22. 3. Behold here by what spirit false accusers and forgers of unjust crimes against the children of God are guided I may say of all them as Christ did of the Jews Ye 〈◊〉 of your father the Devil and the lusts of your father ye will do Joh. 8. 44. §. 147. Of all the Devils combined in one THat which is here said of the Devil in the singular number is to be extended to all the infernal spirits They are indeed many for so they say of themselves We are many Mark 5 9. And we read that the devils made an host to fight against Michael and his Angels Rev. 12. 7. all that host consisted of devils It at once there were an whole legion in one man which is computed to contain about 6666 how many are there in all the world besides for we may suppose that no man is free at any time but hath devils about him to solicit him to sinne The innumerable number of good Angels hath been noted before Chap. 1. § 73. It is indeed probable that there are not so many Angels that sell as stood yet they that fell might be also an innumerable company but they are here and in sundry other places set down as one Devil The reasons hereof may be these 1. Devil is a collective word and compriseth under it all the evil spirits as Jew Gentile Turk c. 2. They are all under one head for we read of a Prince of Devils Mark 3. 22. and the name Devil is given to this one head as is clear by this phrase The Devil and his Angels Matth. 25. 41. Under the head all the members are comprised as under Israel all that descended from Israel 3. All the evil spirits concur in one minde and aime at the same end and thereupon are all counted as one Devil 4. Their forces are so united and combined as if they were all but one Thus it is said That all the children of Israel went out and the Congregation was gathered together as one man Judg. 20. 1. This word Devil being here thus comprehensively taken doth much amplifie the power of Christ in subduing all the power of hell And it giveth evidence of our freedom from all our spirituall enemies And it is a strong ground of confidence to rest on Christ and not to fear any fiend of hell §. 148. Of Christs vanquishing the Devil for our deliverance Verse 15. And deliver them who through fear of death were all their life time subject to bondage BOth the Copulative particle And and also the setting down of this verb deliver in the same mood and tense that the other verb destroy in the former verse was sheweth that that act of destroying the devil and this of delivering us do both tend in generall to the same purpose namely to declare the ends of Christs assuming our nature and subjecting himself therein to death One was to destroy the devil the other to deliver us This latter is set down in the latter place because it is also an end of the former For this end did Christ destroy the Devil that he might rescue and free us from the power of the devil as Abraham destroyed those enemies that had taken Lot captive with the rest that dwelt in Sodom that he might deliver Lot and the rest of the people from those enemies Gen. 14. 14. And as David destroyed the Amalekites that he might deliver his wives and children and others that were taken by them out of their hands 1 Sam. 30. 9 c. Man by yeelding to the devils temptations Gen. 3. 6. became his slave and was in bondage under him as the Apostle sheweth in the words following It was therefore for our liberty that Christ vanquished the devil in the manner that he did rather then for his own glory So implacable and unsatiable an enemy was the devil as he would not let us go but per force Christ therefore thought it not enough to satisfie Gods justice and pacifie
any just occasion to neglect the other On this ground we ought with greater conscience to attend the duties of our parâ—… places for they use to be pressed with speciall Items and great earnestnesse 〈◊〉 Let the wise see that she reverence her husband Eph. 5. 33. With much earnestâ—… doth the Apostle presse upon Timothy the duties of his particular calling â—… 〈◊〉 4. 15 16. 2 Tim. 4. 2 5. § 16. Of doing all things which God giveth in charge THe substance of the charge which God gave to Moses is that he do what God 〈◊〉 to be done which was to make the things shewed unto him This word make must here be taken metonymically for procuring or causing to be made For Moses called Bezâ—…leel and Aâ—…oliab and every wise hearted man c. 〈◊〉 unto the work to do it Exod. 36. 2. Thâ—…s God said that Solomon should bâ—…ild 〈◊〉 for his naâ—…e which yet Solomon did not with his own hands but caused it to be done 2 Sam. 7. 13. In like manner it is said The â—…ands of Zernbbabel have 〈◊〉 〈◊〉 foundation of this house his hands shall also finish it Zec. 4. 9. Yet he proâ—… others to do it Of Christ it is said that he made and baptized more Disciples 〈◊〉 〈◊〉 â—…hough Iesus himâ—…elf baptized not but his Disciples Ioh. 4. 1 2. This Meâ—…onymie hath an emphasis and implyeth that they who have the charge of a work must be as carefull to see it well done by others as if they did it themâ—… with their own hands For God will exact an account of them to whom he giveth the charge the defaults and defects of the workmen shall be laid to the charge of them that seâ—… them on work Instance Saul 1 Sam. 15. 13 c. The gâ—…nerall point here to be observed is this Gods charge is to be fulfilled In this case Christ laid a must upon himself saying I must work the workes of him that 〈◊〉 me Joh. 9. 4. and his Apostle a necessity Necessity saith he is laid upon me yea 〈◊〉 is unto me if I preach not the Gospell 1 Cor. 9. 16. 1. God is an high supreme Lord to whom we all owe obedience 2. God hath power to call us to account and so he will do Matth. 25. 19. 〈◊〉 16. 2. It well becomes them who take God for their Lord and would be accounted his servants to take notice of that charge that the Lord layeth on them and to make 〈◊〉 of observing what he requireth There is a word of extent all things added by the Apostle which is not in 〈◊〉 Hebrew yet necessarily intended Tâ—…us sounds the charge in Hebrew Look 〈◊〉 make them Exod. 25. 40. This indefinit relative them hath reference to 〈◊〉 thing that God had shewed Moses in the Mount Such an indefinite proposiâ—… 〈◊〉 â—…quivalent to a generall As to make clear the full sense of an inhibition 〈◊〉 inscrâ—…ed this exclusive particle only Compare Deâ—…t 6. 13. with Matth. 4 10. So the Apostle here to make clear the full meaning of this admonition addeth this generall adjective all things Hereby he expresly teacheth that every particular which God appointeth to be done must answerably be done The three reasons which an Apostle rendereth for keeping the whole Law Iam. 2 10 11. may be applyed to this point 1. The Authour of the Law who is one for he that said do not commit adulâ—…ery 〈◊〉 do not stâ—…al So the same Lord that giveth one part of a charge giveth also the other Now if a man observe one part and observe not every part he is a transgressor of his will who gave the whole charge 2. The nature of the Law which consisteth of many lincks insomuch as he that breaketh one linck breaketh the whole chain which is made up of those lincks So is a charge that consisteth of many particulars 3. The guilt of the Law which extendeth to every single transgression For he that offendeth in one point is guilty of all So is it in every charge that God giveth consisting of severall branches They who make conscience of doing any thing which God enjoyneth must learn hereby to make conscience of every thing and to adde unto somethings all things The Apostles good conscience was extended to all things Heb. 13. 18. Herein lyeth a main difference between a renewed spirit and a spirit only restrained between an upright and an hypocriticall heart The hypocrite whose spirit is only restrained may in some things seem to begin well but fails before he hath finished all or he may do such things as seem to come near to his own humour and clean neglect other things but the regenerate spirit and upright heart hath his eye and heart on God and observeth what is his will and pleasure in all things to do the same Thus was the charge given to Moses observed according to all that the Lord commanded Moses so the children of Israel made all the work Exod. 39. 42. Herein men testifie that what they do they do in a conscionable respect to God and his charge whereupon they may with greater confidence expect to be accepted approved and rewarded by God But they whose obedience is partiall who may do something but fail in other things loose the comfort glory and recompence of the things which they may think to be well done This is a point of egregious folly Partiall obedience as it is unsound so it is dangerous For he who on one by respect neglecteth one part of his charge may on another by respect neglect another part yea and on other occasions omit every part and do nothing that is enjoyned him §. 17. Of the right manner of doing duty THis phrase according the pattern hath reference to the manner of doing what was enjoyned even so as was prescribed For duty must be performed in due manner The Law requireth thus much Thou shalt love the Lord thy God This sets down the matter and substance of the first table With all thy heart and with all thy soul and with all thy mind This sets down the manner of observing it The like is noted of the second table Thou shalt love thy neighbour as thy self Matth. 22. 37 39. Thus in the Gospell this phrase As it is in heaven added to the third petition declares the manner of Evangelicall obedience Thus the Apostle prescribeth the manner of Church-officers performing their duty Rom. 12. 8. These epithites added to graces work of faith labour of love patience of hope intend the manner of exercising those graces 1 Thess. 1. 3. So do these phrases serve God acceptably with reverence and godly fear Heb. 12. 28. See Chap. 13. § 157. 1. The same Lord who enjoynes the manner prescribes the manner 2. As great respect is manifested to God in the manner of doing what he requires as in the matter In this was David commended 1 King 3. 6. This was it that Hezekiah pleaded
too dear for Christ who thought not his own blood too dear for us Well might Christ say If any man come to me and hate not his Father and Mother and Wife and Children and Brethren and Sisters yea and his own life also he cannot be my Disciple Luke 14. 26. 6. In particular let it move us to give our selves wholly to Christ. He gave himself to death for us He requires that we give our selves a living sacrifice to him Rom. 12. 1. He gained nothing to himself by shedding his blood but we gain remission of sins reconciliation with God justification all happinesse 7. From the foresaid price of our redemption ariseth a firm and sure ground of faith What place is left for doubting and despairing when such a price of redemption as Christs own blood is paid This price affords two strong props of faith 1. Infinite mercy 2. Perfect justice §. 58. Of Christ entering by his blood THe word translated entered is a compound and that of the same simple verb that was used chap. 6. v. 19. § 155. and the preposition is doubled with like emphasis as it was there Whereas it is said that by his blood he entered c. It is not to be taken of carrying the blood which he shed with him into heaven in a Vessel or otherwise as the high Priest carried the blood of the sacrifice into the most holy place That needed not in that he presented his body out of which the blood is shed and which was the sacrifice it self that was offered up which was more then that which the Priest did Christ shed his blood on earth before his ascention and that sundry times as 1. When he was circumcised Luke 2. 21. 2. When in his agony he sweat drops of blood Luke 22. 44. 3. When he was scourged John 19. 1. 4. When a Crown of thorns was clapt upon his head Iohn 19. 2. 5. VVhen his hands and feet were nailed to the Crosse Iohn 20. 25. 6. VVhen his side was pierced so as water and blood came out from thence Iohn 19. 34. This was the evidence of the losse of his life For the water that came out with the blood shewed that his very heart was pierced This phrase by his blood implyeth the merit of his death that thereby expiation was made for our sins For it was shewed that there is no expiation without blood § 57. §. 59. Of Heaven an holy place THe place whereinto Christ entered is here stiled the holy place Of the divers acceptions of the Greek word translated holy place see v. 8. § 47. Here it is taken for heaven it self The Apostle plainly expresseth as much v. 24. There never was any place to which this title so properly belonged as heaven Of Christs entering into heaven see chap. 1. v. 3. § 35. chap. 4. v. 14. § 84 85. The title given to heaven in this place sheweth it to be a most holy place So it is expresly stiled Psal. 20. 6. Isa. 57. 15. 1. Heaven is the truth of that type which under the Law was sanctified for the most holy place 2. As heaven at first was made holy so ever since it hath continued to be Never was it any way polluted 3. There is nothing in it but that which is holy As holy Angels spirits of 〈◊〉 men made perfect 4. It is further sanctified and glorified by the continual glorious presence of the holy God If such places on earth where God was pleased sometimes to manifest his presence ordinarily as the Tabernacle and Temples or extraordinarily as the place where he appeared to Moses Exod. 3. 5. and to Ioshua Ios. 5. 15. were 〈◊〉 much more the place of his continual residency in his greatest glory 1. This is a motive to lift up pure hands in prayer 1 Tim. 2. 8. for they are lifâ—… 〈◊〉 to an holy place David saith I will wash my hands in innocency so will I compâ—…â—…hine Altar Psal. 26. 6. Heaven is a more holy place then the Altar was we 〈◊〉 therefore be more careful to wash our hands in innocâ—…ncy when we approach to Heaven but in prayer the soul after an especial and spiritual manner entereth into that holy place This inference our Apostle teacheth us to make chap. 10. v. 19 20. 2. It is a motive to â—…eanse our selves from all filthinesse throughout the whole câ—…se of our life 2 Cor. â—… 1. and to grow up into full holinesse that we may be fitted to enter into this holy place for there shall in no wise enter into it any thing that deâ—…leth Rev. 21. 27. When those Angels that at first were made holy became unholy this holy place could hold them no longer 2 Pet. 2. 4. It is most meet that we be fitted for the place of our everlasting aboad Two graces are in special requisite hereunto 1. Faith whereby we apply to our selves the blood of Christ that cleanseth 〈◊〉 from all sin 1 Iohn 1. 7. 2. Repentance whereby sin is mortified in us Luke 13. 3 5. Act. 2. 38. §. 60. Of Christs entering once into Heaven THe time of Christs entering into heaven is limited by this particle 〈◊〉 This is not here taken as it was v. 7. for once a year but exclusively once for ever Thus it is taken chap. 6. v. 4. and Iude v. 3. In this exclusive respect men are said once to die v. 27. And it is said of Christ that he died for sin once Rom. 6. 10. That Christ entered but once into heaven is evident by this phrase whom the Heaven must receive until the time of restitution of all things Act. 3. 21. Christ in the dayes of his flesh did and endured whatsoever was requifite for mans eternal redemption v. 26. see more hereof chap. 7. v. 27. § 115. Among other Arguments this may be pressed against the conceit of Christs personal reigning on earth for a thousand years after which they say he is to enter into heaven again But hereof we may have a more fit occasion to speak upon the last verse of this Chapter § 143. §. 61. Of Christs perfecting mans redemption before he entered into Heaven ONe special ground of Christs entering into Heaven is thus expressed â—…ving obtaâ—…ned eternal Redemption Th word translated obtained properly signifieth sound Mat. 2. 8 11. For he that find s a thing obtains it VVhere the Angel saith to the Virgin Mary Thou 〈◊〉 sound favor with God Luke 2. 30. He meaneth thou hast obtained favour So this phrase finde grace Heb. 4. 16. is all one as obtain grace The word here used is a participle of the first Aorist and implieth the time past or a thing done and effected Thus it intendeth that Christ had done and endured whatsoever was requisite for mans redemption whilst he was on earth and after that went into heaven A like tense is used to set forth the like thing Eph. 5. 26. which word for word is thus to be
translated that he might sanctifie having cleansed it This is farther evident by these words it is finished John 19. 30. which Christ uttered immediately before his death 1. Heaven is no place of suffering it was therefore requisite that all suffering should be finished before Christ came thither 2. Heaven was the place where possession was to be taken of that which Christ by his blood had purchased the price therefore of the purchase must needs be paid before he could take possession Quest. Why then doth Christ in Heaven make intercession Answ. Christ his intercession is no addition of new merit but an application of what he did and endured on earth See chap. 7. v. 25. § 106. This is a strong motive to trust wholly and only on that which Christ hath done for our redemption §. 62. Of mans Redemption by Christ. THe great benefit which Christ obtained for man is expressed under this word Redemption The Greek Verb from whence this noun is derived among other things signifieth to pay a debt and this noun signifieth such a Redemption as is accomplished by discharge of a debt To this purpose another like noun is used which signifieth the price of redemption Mat. 20. 28. Redemption is in general a freeing one out of thraldom Exod. 6. 6. This is done three wayes 1. By interceding and pacifying wrath Thus the Prophet Oded procured redemption for the Captives of Judah by his intercession 2 Chron. 28. 9. c. 2. By force and might Thus Abraham redeemed his brother Lot and the people that were captives with him by overcoming their enemies Gen. 14. 16. 3. By ransom or paying a price Thus an Hebrew that was sold a slave to a stranger might be redeemed by one of his Brethren Lev. 25. 48 49. The last of these is most agreeable to the notation of the several words which in the three learned Languages do signifie to redeem Though the last be especially intended in that mention is here made of a price namely Christs blood yet the other two are not altogether exempted For Christ hath every way redeemed man This will more clearly appear if we duly weigh the distinct kinds of bondage in which mâ—…n were by reason of sin 1. They were debtors to divine justice in which respect Christ teacheth us thus to pray forgive us our debts Mat. 6. 12. 2. They are Children of wrath Eph. 2. 3. 3. They are slaves to Satan Heb. 12. 14 15. 1. As debtors Christ paid a ransom for them 1 Tim. 2. 6. 2. As Children of wrath Christ makes intercession for them Rom. 8. 34. 3. But though justice be satisfied and wrath pacified the Devil will not let his captives go Therefore Christ by a strong hand wrested them out of Satans power and destroyed him that had the power of death that is the Devil c. Heb 2. 14 15. And he spoiled principalities and powers c. Col. 2. 15. The ransom which Christ paid was the ground of mans full redemption For by satisfaction of justice way was made to pacifie wrath both which being accomplished the Devil lost his right and power over such as he held in bondage This redemption is a full freedom from all that misery and compriseth under it reconciliation justification sanctification salvation Thus true redemption was wrought for man by Christ. I say true in opposition to the types and shadows of redemption under the Law Here the truth and substance of them is intended even redemption from all iniquity Tit. 2. 14. and from the curse of the Law Gal. 3. 13. The consequences and effects following hereupon do prove as much for by this redemption divine justice is satisfied wrath pacified grace procured and all spiritual enemies vanquished and we that are redeemed are also justified sanctified and saved That which effecteth all these must needs be true The ground hereof iâ—… 1. The dignity of his person who undertook the work Christ God-man Thâ—… was he worthy to stand before God to satisfie his justice and procure his favour Thus also was he able to vanquish all that stand against him 2. The value and worth of the ransom and price that he paid which was hiâ—… own blood as was shewed § 57. See more hereof chap 2. v. 15. § 152. §. 63. Of the difference betwixt the work of Creation and Redemption MUch matter of admiration doth this work of Redemption afford unto us The work of Creation is many wayes very admirable yet not to be compared to the work of Redemption wherein the power wisdom justice mercy and other divine attributes of God do much more brightly shine forth and wherein the redeemed reap much more good then Adam by his Creation Particular differences are these and such like 1. In the Creation God brought something out of nothing but in Redemption out of one contrary he brought another out of death he brought life this was a work of far greater power wisdom and mercy Death must first be destroyed and then life brought forth 2. In Creation there was but a word and thereupon the work followed In Redemption there was doing and dying And this for Redemption could be done by none but God God must come from Heaven God must be made man God must be made sin God must be made a curse 2 Cor. 5. 21. Gal. 3. 13. 3. In the Creation God arrayed himself with majesty power and other like properties fit for a great work in the work of Redemption he put on weaknesse he assumed a nature subject to infirmities and the infirmities of that nature he did as David did when he fought against Goliah he put off all Armour and took his staffe in his hand and drew near to the Philistine 1 Sam. 17. 39 40. 4. In the work of Creation there was nothing to withstand In the work of Redemption there was justice against mercy wrath against pitty death and he that had the power of death was to be vanquished 5. By Creation man was made after Gods Image like to him By Redemption man was made a member of the same mystical body whereof the Son of God is the head 6. By Creation man received a natural being By Redemption a spiritual 7. By Creation man received a possibility to stand By Redemption a certainty of standing and impossibility of falling 8. By Creation man was placed in an earthly Paradise By Redemption he is advanced to an heavenly Paradise §. 64. Of that humiliation gratulation and subjection which the Doctrine of Redemption teacheth THough the work of Redemption be glorious in the kinde thereof yet it puts us in mind of such an estate and condition as ministreth much matter of humiliation The need that man had of Redemption sheweth that he was a slave and a captive This bondage was the most woful estate that a Creature could fall into Slaves are not their own but they are altogether theirs who hold them in slavery Now according
exceeding great number Deut. 1. 10. 2. If all that have descended from Abraham and shall descend from him be duely weighed they will be found exceeding many 3. All that profess the faith of Abraham that is all Christians in all generations are comprized under the Seed of Abraham Gal. 3. 29. Hos. 1. 10. 4. The Apostle here sheweth that he intends no more but that they were innumerable as he expresseth in the last word of this verse The foresaid Hyperbolies and other like unto them are used to make things worthy of all observations to be the more heeded and better regarded 1. It appears hereby that to tax all hyperbolical speeches of falshood and lying savoureth too much of ignorance of the arts which the Word of God approveth Hyperbolical speeches are to move men not to believe untruths but to make them the better to conceive the depth of truth in weighty matters 2. That hyperbolies may not be perverted and abused these rules that follow and others like unto them are to be observed 1. Hyperbolies must be used of such things as are indeed true in the substance of them To say of things that are in number but small and of the increase of them there is no great admiration they are as Stars and Sands is an abuse So to say of an Army that is a little discomfited as the Army of the Israelites was before Ai Iosh. 7. 4 5. they are beaten as small as the dust of the earth 2 Sam. 22. 43. 2. They must be used in weighty truths which are worthy of a more than ordinary consideration Such are all the hyperbolies used in Scripture otherwise they fail of their main and principal end 3. They must so near as may be set out in proverbial sentences Proverbs are by common use and experience well known and the meaning of them well understood Such are the hyperbolies of this Text. 4. Men must therein shew that they aim more at the sense and meaning of the matter than at the sound and measure of words This will be discerned by an indefinite expressing of them without words of infallible certainty such as these just as many as Stars full as high as Heaven every way as small as dust Hyperbolies are set forth by words of similitude and dissimilitude rather than by words of equality and inequality 5. The end of them must be to inform not to flatter as they did who said of Herod's Oration It is the voyce of God and not of a Man Act. 12. 〈◊〉 Herein Cicero much failed in his hyperbolical phrases of Pompey and Cisar 6. They must be kept in measure Though they have a far reach yet there is a decorum to be kept The tales of Garamantus are in this respect most absurd 7. They may not be brought in comparison with God thus as true as God §. 61. Of the great increase of Gods blessing THis last word of the verse innumerable sheweth the end of the two forementioned hyperbolies Stars and Sand which was to set out the surpassing great number of Abrahams and Sarahs Posterity The English word fitly answereth the Greek Both of them are compounds The Greek is derived from a noun that signifieth number Act. 6. 7. Thence a verb to number The preposition is privative so as this compound setteth out that which cannot be numbred This giveth instance that God can increase his blessing beyond mans apprehension This may further be exemplified in particular persons in whole Churches in the graces that are bestowed upon men and in divine ordinances 1. For persons how wonderfull great was the increase of Gods blessing upon Ioseph Moses David Daniel Esther Mordecai sundry Prophets and Apostles but especially upon Christ himself who was that little Stone that was 〈◊〉 â—…ut of the Mountain without hands and became a great Mountain and 〈◊〉 the whole Earth Dan. 2. 35. 2. For Churches that Church which at first was comprized in one Family and afterwards increased into twelve Tribes became a very great Nation but the Christian Church did much more increase 3. For gifts and graces they use to grow as Mustard-seed which is the least of all Seeds but becometh a Tree Matth. 13. 31 32. 4. For the Ordinances of God they seem at first to many contemptible and are counted foolishness 1 Cor. 1. 18. but they appear to be the power of God to salvation Rom. 1. 16. There is no stint that can be put to the blessing of God this is it that maâ—…brich Prov. 10. 22. Hence this Proverb Cast me into the Sea and give me Gods blessing and I shall do well enough This giveth us in small and mean beginnings to call and depend upon God for his increase thereof and to be perswaded of this that he can and will as he seeth just cause give an increase according to yea and beyond our expectation See more hereof § 57. §. 62. Of the resolution of Hebr. 11. 11 12. V. 11. Through Faith also Sarah her self received strength to conceive Seed and was delivered of a Child when she was past age because she judged him faithfull who had promised V. 12. Therefore sprang there even of one and him as good as dead so many as the Stars of the Skye in multitude and as the Sand which is by the Sea-shore innumerable IN these two verses there is a commendation of a Womans faith In it is set down 1. The thing commended 2. The arguments by which it is commended In the former there is expressed 1. The particular grace Faith 2. The name of the person in whom that grace was Sara The commendation it self is taken from two arguments 1. From the effects of her Faith 2. From the consequence that followed thereupon Two effects are 1. Propounded 2. Amplified The effects propounded were 1. To conceive Seed 2. To be delivered of a Child These are amplified three waies 1. By the ground of them She received strength 2. By the seeming impossibility When she was past age 3. By the proper cause of all Because she judged c. In setting down the cause we may observe 1. Her act she judged 2. The object of that act which was God who is described 1. By his goodness in making promise 2. By his faithfulness in performing what he promised The consequence of Sarahs faith is 1. Generally hinted in this particle of reference Therefore 2. Particularly exemplified The exemplification noteth out 1. The kind of blessing in this word Sprang there 2. The greatness of it This is set down two waies 1. By the meaness of the beginning 2. By the greatness of the issue The meaness of the beginning is manifested 1. By the singularity of the person Even of one 2. By the improbability of the means and him as good as dead The greatness of the issue is set out two waies 1. Comparatively 2. Simply The comparison is taken from two innumerable things 1. Stars of the Skye 2. The Sand which is
Gospel is set forth by this word Matth. 1â—… 44. And the sloathfull servants talent that was put into the earth Matth. 〈◊〉 25. Thus Iesus is said to hide himself from the Jews Iohn 8. 59. and 12. 〈◊〉 And they who are afraid of the Judge are said to hide themselves Rev. 6. 1â—… 16. The reason why Moses parents hid him was a cruell edict of the King of Egypt 〈◊〉 every son that was born of an Israelite should be cast into the river Exod. 1. 〈◊〉 To prevent this destruction of Moses his parents hid him So as persons 〈◊〉 〈◊〉 may be concealed from mischievous attempts Thus Rebekah used 〈◊〉 to conceal Iacob from the fury of his brother Gen. 27. 43. Thus Rahab 〈◊〉 spyes Iosh. 2. 4. And a woman hid Ionathan and Ahimaas 2 Sam. 2. 1â—… To omit other instances it is said of God himself that he hid Ieremiah and 〈◊〉 Jer. 36. 26. Obâ—… These were extraordinary cases and they that did it were guided by an extraordinary spirit Ans. 1. They were speciall cases not extraordinary All examples are a kind 〈◊〉 instances Yet in a like case are for our warrant 2. Though in some particulars they might be extraordinary and might be 〈◊〉 by an extraordinary spirit yet the general equity of them is ordinary and 〈◊〉 Hereupon Rahab's example is set before us as a pattern ver 31. Iam. 1. 1â—… The Spies that searched Iericho were imployed in a good cause warranted by 〈◊〉 whereof Rahab was assured partly by the common fame that God had deâ—… all Canaan to destruction and partly by an inward inspiration of the Spiâ—… this respect her act is imitable It was extraordinary to hide Spies that 〈◊〉 to search her Country This she did by an extraordinary spirit But to hide 〈◊〉 as were in Gods work and in a warranted course was ordinary and imitable 1. To hide one self from foreseen evill is a point of prudence Prov. 22. 3. 〈◊〉 to be extended to others 2. It is a fruit of charity to prevent the danger of others 3. Many benefits may thence arise as 1. Protecting the innocent 2. Preventing wrongs 3. Disapointing Satans instruments 4. Preserving such as may be usefull to men and honourable to God 〈◊〉 hurt comes to none hereby 1. Quest. What if such as are hid be enquired after by authority may they then be concealed Answ. If it may be done without impeachment of truth Otherwise I make question of this question For 1. All lying is a sin Eph. 4. 25. 2. Though good may come thereby to man yet it is against God and his truth 3. It impeacheth the power and prudence of God as if he could not maintain his own servants without untruth 4. It prevents the providence of God in his own course 5. We may not talk deceitfully for God Job 13. 7. 2. Quest. What if a good end follow upon some untruth Answ. A good end is not sufficient to justifie a matter If a thing be ill in the 〈◊〉 or manner or end it is not to be done Obj. A bad end marrs a good thing by consequence of contraries a good end may justifie an evill act Answ. That is no good consequence For there is difference betwixt good and evill One circumstance maketh a thing evill but all circumstances must concur to make it good One kind of poyson is enough to take away life but there must be many ingredients to make a portion for preserving life 3. Quest. What then is to be done when Innocents and Saints are unjustly sought after Answ. We must be silent and say nothing one way or other or couragiously refuse to betray him or so prudently order our answer as nor the partie be endangered nor truth impeached The application of this point concerneth such especially as live among those who like Pharaoh and the Egyptians are persecuters of the Church oppâ—…essors of men inhuman and cruell It doth not justifie concealers of malefactors Christians must take heed of making such inferences from such approved paterns as this is Thereby they pervert the Word of God scandalize the profession of the Gospell open the mouths of enemies bring themselves under the penalty of good Laws and suffer as malefactors which is expresly forbidden 1 Pet. 4. 15. On the other side their undue timiditie and overmuch fear of danger is manifested who are ready upon undue respects to bring others into danger as 1. They who Doeg-like discover Gods servants to their enemies 1 Sam. 2. 29. and this in hatred of and malice against them 2. They who discover such to currie favour with great men as the Ziphims 2 Sam. 23. 19. 3. They who for feare of incurring danger themselves refuse to stand to Gods cause when they are questioned about it as the parents of the man that was born blind Iohn 19. 22. 4. They that denie that succour which they might and ought to their brethren for fear of men Those and such like shew how little faith they have §. 126. Of preventing danger betimes THat act of their faith in hiding their son is amplified by the time both when they began and how long they continued In regard of the former the Apostle saith that they did it when he was born This implieth a timely doeing of that act even so soon as he was born They did not invite their neighbours at her travell nor when the child was brought forth they did not make known that they had a child born so as they prevented the danger betimes This was an especial point of wisedom An Angell admonished Ioseph to carry his reputed Son Iesus out of Herods reach before he could know that he was mocked of the wise-men Mark 2. 13. Slack not thy hand from thy servants come up to us quickly and save us and help us say the men of Gibeon to Ioshua Josh. 10. 6. It is commended in Saul that he came to succour Iabesh Gilead in the morning watch 1 Sam. 11. 11. Otherwise all paines all endeavours may prove to be in vain being too late It is too late to shut the stable dore when the steed is stollen It is therefore a point of wisedom carefully to observe what danger we our selves or others especially such as are under our charge are in and to afford them seasonable succour It is noted that the man-child which the Dragon sought to devour as soon as it was born was presently caught up unto God Revel 12. 4. 5. The Apostle exhorteth us to be vigilant because the Devill seeketh whom he may devour On this ground we ought by faithfull prayer to lift up our Children to God so soon as they are born to bring them to the Sacrament of Baptism so soon as conveniently we may to instruct them so soon as they are capable to train them up to good callings and to perform other duties betimes Resist all Sathans temptations in the beginning many fair advantages are lost by delay
vvhile it lived and is severed from it by death vvhether it do or can before the resurrection enter into that body again and in that body perform any duty of a living man vvithout a miracle for Papists teach that the Soul of Samuel appeared unto Saul after he was dead For this they render these reasons 1. The Scripture expresly saith that Saul perceived that it was Samuel and that Samuel said to Saul 1 Sam. 28. 14 15. Ans. It is usual in Scripture to give the names of things to resemblances of them even to such things as are like them Besides Saul might be deceived and think that he perceived that to be Samuel vvhich vvas not so 2. He that is called Samuel foretold things to come even such things as did answerably fall out 1 Sam. 28. 19. Ans. 1. There vvas probability of that vvhich he that appeared to Saul did foretell namely That Israel should be delivered into the hands of the Philistines the next day and that Saul and his sons should be dead For the enemies vvere very strong vvell prepared to battel and resolved to put it to the Trial the next day vvithall he knew that God had forsaken Saul and supposed that God would leave him in that straight and thereupon conclude that he and his sons should be destroyed 2. God might use evil spirits to declare some things to come as vvell as evil men Deut. 13. 2. 3. What did the Devil care if that which he foretold had proved 〈◊〉 He is the Father of lies and cares not to be found a liar so as he may work any mischief by his lie That it was not the Soul of Samuel appears by these Arguments 1. The Souls of those that depart in the Lord are so preserved by the Lord as nor Witches nor Sorcerers nor the Devil himself can disquiet them and bring them to their bodies again 2. The uniting of body and soul again after they are separated by death is a Divine work and cannot be done by a Diabolical power Eliah and Elisha were declared to be the Prophets of God by a like work 1 King 17. 〈◊〉 2 King 4. 35 36. and 13. 21. So Christ declared himself to be the son of God by like acts Matth. 9. 25. Luke 7. 15. Ioh. 11. 44. And Peter hereby shewed himself to be an Apostle of Christ Act. 9. 40. So did Paul Act. â—…0 10. 3. Had he been Samuel indeed he would not have suffered himself to be worshipped as Saul worshipped that personage which appeared to him An Angel would not suffer Divine worship to be done unto him Rev. 19. 10. Not Peter Act. 10 25 26. We may therefore well conclude that Samuel himself being dead quietly rested and could not be molested by the Devil upon any ones motion as is suggested §. 224. Of Samuel's being a type of Christ. THE last point to be observed about Samuel is to shew wherein he was a type of Christ. This will appear in the particulars following 1. In the ground of his birth Samuel was a Child of prayer and a Child of promise intended in this phrase God grant thee thy petition that thou hast asâ—…ed of him 1 Sam. 1. 17. This he spake as High-Priest by the Spirit of God So was Christ Isa. 9. 6. and 14. 7. 2. In the great favour and especial grace wherein he grew up after he was born 1 Sam. 2. 26. So did Christ Luk. 2. 40 52. 3. In the rejoycing that was after his birth A solemn form of praise was spâ—…ung thereupon 1 Sam. 2. 1. So after Christ's birth Luk. 2. 13 14. 4. In the Stock out of which he was brought forth which was a barren woman 1 Sam. 1. 15. So Christ out of a Virgin Matth. 1. 23 25. 5. In his worth and excellency for so were all Children of prayer and promise of singular worth 1 Sam. 3. 19 c. But Christ herein infinitely surpassed all 6. In Gods timely manifesting himself to him even when he was but a child 1 Sam. 3. 1 c. So in Christ at twelve years old Luk. 2. 42. 7. In his distinct offices for Samuel was a Priest 1 Sam. 7. 10. a Prophet 1 Sam. 3. 20. And a Judge 1 Sam. 7. 15. So was Christ a Priest a Prophet and a King 8. In his faithfulness 1 Sam. 3. 20. Christ surpassed all sorts as in other things so in faithfulnes Heb. 3. 2. 9. In the end of his raising up which was to rescue Gods people from their enemies 1 Sam. 7. 13 14. This was the end of Christ assuming our nature Lâ—…k 1. 71. Therefore at the time when the one and the other were raised up 〈◊〉 people of God were in great servitude 10. In that ingratitude of the people against him notwithstanding his diliâ—…ence in well-governing them and the great deliverances wrought by him he was rejected 1 Sam. 8. 5. So was Christ dealt withall Luk. 19. 14. Matth. 11 42. §. 225. Of the speciall evidences of the Prophets Faith THE seventh and last particular is more indefinite than the former were They were set down by their distinct roomes These are many of them implyed under this title of function Prophets The word is of the plurall number because there were many included under it Of this title Prophet Of the function comprised under it of the distinct 〈◊〉 thereof Of their extraordinary endowments of the reasons why they were 〈◊〉 up and of sundry other points concerning them See Chap. 1. ver 1. â—… 12. That which I here intend to add about them is concerning the speciall evidences of their Faith for for that end is mention here made of them The evidences were these 1. Faithfulnes in their function this is manifested two wayes 1. They delivered nothing but what they had received hereupon many of their Prophesies began with this stile Thus saith the Lord The Word of the Lord Isa. 7. 7. Zec. 4. 6. 2. They concealed nothing they had received Though it were a burden This therefore was another phrase of Prophets The burden of the Lord. Mal. 1. 1. When by reason of the peoples unworthines Ieremiah had a thought of concealing Gods Word it was in his heart as a burning fire shut up Jer. 20. 9. 2. Diligence in their calling This is set out by their rising betimes 2 Chro. â—…6 15. And rising up early every day Jer 7. 25. 3. Courage they would not be daunted with peoples opposition Their faces were hardy strong as an adamant Ezek. 3. 8 9. 4. An humble submission to whatsoever God should call them Isaiah walked bareâ—…foot Isa. 20. 3. Ieremiah went with a yoke about his neck Jere. 27. 2. and 28. 10. Ezek. 1. Elie eat his bread made of all sorts of course corne mingled together and drunk water by a stinted measure which was a very small measure Ezek. 4. 11 12. 5. Patient bearing of all manner of persecution Christ testifieth thus much of them Matth. 5. 12. and Stephen Act.
man may run in a race and leave off before he come to the Goal but he that runs the race holds out till he come to the end thereof So as to diligence patience and perseverance must be added §. 10. Of a race set before use TO shew that Diligence Patience and Perseverance must be in a right course the Apostle addeth this clause That is set before us Of the meaning of the Greek word translated set before see Chap. 6. v. 18. § 149. The word may be taken two waies 1. Passively for that which by God is set before us 2. Actively for that which a man sets before himself and hath an eye upon for his encouragement Thus it is especially taken in the next verse where it is said that Christ for the joy that was set before him endured the Crosse that is having his eye fixed upon that joy endured In this verse I take the former sense to be especially intended namely for that which God doth prescribe unto us after which we ought to endeavour so as prudence must be added to diligence patience and perseverance All must be in a right course This doth the Church promise where she sayeth to Christ I will run after thee Cant. 1. 3. And David thus I will run the way of thy Commandements Psal. 119. 32 The way of Gods Commandements is the race set before us The phrase of turning neither to the right hand or to the left Deut. 5. 32. importeth thus much 1 Sam. 12. 6. 2 King 22. 2. The right way is opposed both to the right and to the left hand Isa. 30. 21. 1. The price is only at the end of that course which is set before us 2. Whatsoever is done in a wrong course is not only fruitlesse but damageable and the more diligence patience and continuance is used in a wrong course the worse it is Thus it falls out with travellers out of their way Pauls eagernesse much encreased his sin Acts 26. 9. Phil. 3. 6. So the eagernesse of Pharisees in a wrong course Matth. 23. 15. 1. This limitation of running in a course set before us demonstrates the grossenesse of this error that a man may be saved in any religion 2. This discovereth the folly and vanity of all that zeal patience courage and constancy which Papists pretend in their superstitious and idolatrous courses The like may be said of all others that run in a race not set before them 3. This teacheth us to seek and search after the right way God hath set the right way before us in his word This is the main end why the Scriptures were written 2 Tim. 3. 16. Out of Gods word we may know what race God hath set before us these six wayes 1. By precept This is the surest rule of all For that which is commanded us is without contradiction set before us 2. By counsels Rev. 3. 18. Under this I comprise all advises admonitions exhortations perswasions and incitations 3. By promise That whereunto if we do it God promiseth a reward is set before us to be done Promise therefore is one of those ten words whereby the Law of God is set out 4. By Prayer What Gods faithfull servants have prayed to be enabled thereto is a duty set before us 5. By inhibiting the contrary Where the Apostle forbiddeth vain glory he requireth humility Gal. 5. 26. 6. By example and practice and that of God God-man and good men Eph. 5. 1. 1 Cor. 11. 1. Because a general warrant is not sufficient unlesse it belong to us in particular the Apostle addeth this relative pronoun US set before us for every one must consider what in special belongeth unto himself Hereof see more Chap. 7. v. 13. § 73. §. 11. Of the concatenation of all needfull graces THe concatenation or chaining and knitting of the foresaid graces together sheweth that Christian graces depend one upon another they neither can be nor will be singly alone They are all as several lincks of one Chain and depend one upon another the want of any one of them makes all the rest fruitlesse If one linck of a Chain drawing up somewhat by it break the whole Chain is broken and that which was held up thereby will fall down Of what use can dillgence be if patience be wanting crosses will soon cool the zeal and fervour of the most forward What good will patience do if we do not persevere The man that salleth from that whereunto he hath attained loseth all the benefit thereof What good will perseverance do if it be in an unwarrantable course but aggravate his folly the more what good will a general warrant do if it concern not us in particular To shew that the latter duties depend upon the former as well as the former upon the latter go backward and consider whether pretence of a matter belonging to our place if in general it be not warrantable be a sufficient pretence Again what benefit is it to do that which is lawful if it be done only for a time and not finished And canst thou finish any weighty and commendable matter without patience And will patience stand a luskish lazy slothfull Christian in any stead It is observable that blessednesse is attributed to every needful grace Matth. 5. 3 c. which could not be unlesse he that hath one needful grace had every needful grace for where one grace is that is requisite to blessednesse there are all graces that make up and consummate blessednesse God hath thus lincked all sorts of graces together and made them all in their kind necessary in regard of himself and of us also 1. In regard of himself to manifest his manifold wisdome which lively appeareth by different graces all tending to the same end 2. In regard of us to produce the better trial of our obedience Hereupon it becomes us 1. To be well instructed in all those graces that are requisit for finishing our Christian course 2. To use all good means and do our best endevour for attaining them We may not be idle and slothful we must run we may not be weary or discouraged we must run with patience we may not think it enough with diligence and patience to enter upon the race we must run the race We may not be fervent patient and constant in an unwarrantable course we must run with patience the race that iâ—… set before us We may not think every warrant sufficient but that which is proper and perâ—… to our selves and to our own calling §. 12. Of Iesus an help in our Christian race Heb. 12. 2. Looking unto Iesus the author and finisher of our faith who for the joy that was set before him endured the Crosse despising the shame and is set down at the right hand of the throne of God THe manner of inferring this verse upon the former by a participle thus Looking unto Iesus sheweth that it dependeth thereon as a further means to