of Adam by the Law of nature written in his heart Confidence in God through Christ or the Messiah was required of the Israelites by the Law published upon the Mount Adam was to performe obedience to the Lord immediately without a Mediatour being himselfe pure and innocent But the Israelites being in themselves sinnerâ— â—ould not in their own names performe service pleasing and acceptable unto the Lord. Adam knew he was beloved of the Lord so long as he continued in obedience but had no warrant to wait upon his mercy when he had broken the Covenant of works But to the Israelites God bound himselfe in Covenant upon Mount Sinai promising to be their God and take them for his people notwithstanding they were sinners in themselves which could not be without forgivenesse and this Covenant they might and did renew by repentance after transgression The Law is not to be confounded with the Gospell but the sacred and inviolable knot of the one with the other is to be maintained unlesse we shall make God contrary to himselfe The Law doth not so directly and expressely teach faith in When Paul saith Faith came by the Gospell it is to be understood of the manner of propounding vvithout the invvrappings of types that the Doctrine vvas â— taught plainly vvithout types and figures Rom. 8. 3. Christ but require obedience yet doth it leade us to Christ and more obscurely command faith in him The Gospell doth more fully reveale Christ and the grace of God in him commanding faith by name but it doth also urge presse and exact obedience Thus sweetly doe the Law and Gospell consent together But here it is to be noted that faith is commanded in the Law which exacteth every thing that is good but it is given to us not by the Law but of the holy Ghost The distinction of the Law and Gospell as they are opposed one to another is cleare and evident but as the Law was given to the Jewes it is not opposite but subordinate to the Gospell The Law in it selfe considered exacted perfection of works as the cause of life but when that was impossible to man by reason of the infirmity of his flesh it pleased the Lord to make knowne to his people by the ministery of Moses that the Law was given not to detaine men in confidence of their own works but to leade them unto Christ Whatsoever the Law teacheth whatsoever it promiseth whatsoever it commandeth alwayes it hath Christ for the scope thereof For though the Law of righteousnesse promise a reward to the keepers thereof yet after it hath shut up all men under sinne it doth substitute another righteousnesse in Christ which is received by faith not purchased by the merit of works And therefore the Apostle doth reprehend the Jewes as perverters of the true sense and meaning Rom. 10. 4 5 6 c. of the Law when they sought to be justified by their works and sheweth that Moses taught them to look for Salvation in the Messiah and seek for that righteousnesse which is by faith Whereby it is manifest that the Law was given 〈◊〉 be a manuduction unto Christ in whom we have Redemption from all things from which by the Law of Moses we could not be justified and a rule to the faithfull according to which they must frame their conversation For what word was that which Moses saith was neere even in their hearts but the Law which the Lord gave upon Mount Sinai and promised to write in the hearts of his people under the Covenant of Grace And from this ground it is not hard to answer what is further objected against this truth as If faith be commanded in the Law then being justified by faith we are justified by the works of the Law For faith is not a work of the Law nakedly and absolutely considered as it exacteth perfect obedience of man in his own person but of the Law as it was given to the Jewes to direct them unto Christ who is the soule and life of the Law And though it be commanded in the Law as it is in the Gospel or new Covenant yet it justifieth not as a part of Regeneration or an act of obedience and work of Grace by it worth or dignity but in respect of that office whereunto it is assigned of God and as it receiveth the promises of mercy It is a sâ—phisticall forme of reasoning to say Faith is commanded in the Gospell therefore if we be justified by faith we are justified by the works of grace The arguments are like and both faultie For justification by faith in Christ is opposed to justification by the works of the Law because he only is justified before God by the Law whose acts being examined by the Law are found just and righteous according to that which the Law requireth but he is justified by faith who being in himself ungodly believeth in Christ for salvation So that according to the Apostles meaning wheresoever faith be commanded he is justified by faith without the works of the Law who is acquitted from sin by the meer and rich grace of God in Jesus Christ received by faith And to seek justification by works is to rest upon our works for salvation as they that answer in all things to that righteousnesse personall which the Law requireth Justification by faith and justification by workes are opposite and so is faith and workes but faith is not opposed to one act commanded whereby the promise is received for then it should be contrary to it selfe but to works whereby the Law is fulfilled in our owne persons to workes I say not to one work because no one worke can justifie but all are necessary If it be said the Apostle doth every where oppose the Law and the Gospel or the old and new Testament The answer is from the same ground that in the Scriptures of the new Testament the Law as well Ceremoniall as Morall is opposed to faith or the Gospel and yet the Ceremonies of the Law did prefigure Christ as all men acknowledge Therefore the Apostle doth not perpetually and absolutely oppose the Law and the Covenant of grace for he teacheth expresly that faith establisheth Rom. 3. 31. the Law For he understood the force and sentence of the Law to consist in faith but because the Jews addicted to the latter of the Law did pretermit the force and life of it Paul proves the Law so taken and separated from faith to be the cause not of life but of death as that which did not only want Christ who is the soul of the Law but is opposite to him And therefore Paul doth this because the Jews faith being let passe did seek righteousnesse in the dead works of the Law and did oppose the Law to the Gospel and Christ who was the end and scope of the Law This will be more plain if we shall examin the particular passages of Scripture wherein this matter is handled
The Apostle saith the Covenant from the Mount Sinai gendreth to bondage figured by Gal. 4. 24. the bond-woman and her sonne who were cast out of Abrahams Family The Apostle his argument may be drawne thus the same proportion which Hagar the hand-maid had to Sarah her Mistresse in Abrahams house the same proportion hath the old Testament to the new in the Church of God the same proportion which Hagâ—â—s off â—pring had to Sarahs the same proportion had the children of the Law that is the Jerusalem which then was unto the Jerusalem which is above that is to the children of the Gospel or sons of promise Now Hagar was sometimes a visible and principall member of Abrahams family a kind of second wife to Abraham and Ishmael her sonne was for a while Abrahams presumed heire yet after Hagar did begin to despise and contest with her Mistresse Sarah and Ishmael to flout or persecute Isaac Abrahams heir apparent and son of promise both mother and son were cast out of Abrahams house and deprived of all hope of inheritance in the Land of promise Sarah bearing the type of the true visible Church then on earth did pronounce that sentence Gen. 21. 10. of Excommunication against them Cast out the bond-woman and her sonne and God ratifying in heaven what she had bound on earth injoyns Abraham to put her sentence in execution Gen. 21. 12. The Covenant likewise which God made with this people upon Hagar or Mount Siâ—â—i was â—s the be trothing of Israel unto himselfe The Law of Moses whilst it was lawfully used was the only Catechisme or Introduction without which there was no entrance into the Church of God The children of this Covenant did by vertue of it become the presumed heires or children of God But when the deputed or nursing mother came once to contest with the true Spouse of Christ with the new Testament or Gospel and after her children the Jerusalem which then was began to persecute the children of the Jerusalem which is above the mother with her children that is the Law with such as sought to be under it were cast out of the true visible Church by the Apostles unto whom ouâ— Saviour had committed the keyes of the Kingdome of Heaven For it now stood in such opposition to the Gospel as Hagar did to her Mistresse Sarah at the time when â—he and her son committed those misdemeanours for which both of them were cast out of Abrahams house The Jerusalem which was on earth was sometimes or in some part rather a consort than an opposite or adversary to the Jerusalem which was above So was the old Testament or Law and all such as lawfully used it rather subordinate allies then foes or adversaries to the new Testament or heires of promise They that used the Law as a School-master to bring them unto Christ to them it was the Covenant of grace for substance Unto such as used the old Testament as they ought only as an Introduction to the new there was indeed but one Testament For as the Schools speak Vbi â—â—um propter aliud ibi â—â—um tantuâ— But such as rested in the Law and used it not as a pedagogie to Christ but sought justification by the observation of the Law Morall or Ceremoniall and opposed Christ the soul of the Law such were held under damnable bâ—â—dage and cut from Christ And in this sence the Covenant made upon Mount Sinai did beget children unto such bondage for which they ought to be cast out of the Family of God And in this sence the two dispositions differ not only in circumstances but in substance they be not only two but opposite By the way let it be observed that by the former Covenant upon Mount Sinai is understood the Law given by Moses both Ceremoniall consisting in divers rites and commandements and Morall as the Jewes sought to be justified thereby who refused Christ The Old Testament then and the New are sometimes compared and considered by sacred writers as the thing including and included the Huske and the Graine The Gospell before Christs time was in the Law as the Corne new set in the â—are And the Law and the Gospell and the two Testaments thus considered are rather one than two at least there is an unity of subordination betwixt them The same Testaments may be considered sometimes as abstracted or severed each from other Thus the Gospell or New Testament since our Saviours death and resurâ—ection is become as pure Corne threshed and winnowed The Old Testament or Law thus severed from it remaines only as the chaffe or huske If we thus consider the Law or Old Testament as the Jewes embrace it that is altogether severed from the new to which alone we Christians adhere by faith they are not only two but two opposites or contraries This opposition or subordination between the Legall and Evangelicall Testament is opened by the Apostle saying If the first Covenant had been faultlesse then should no place have been sought for the second Fâ—r finding fault with them he saith Behold the dayes câ—me saith the Lord when I will make a new Covenant with the house of Israel and the Heb. 8. 7 8 â— 10. Jer. 31. 32 3. â— house of Judah not according to the Covenant that I made with their fathers in the day whâ—â— I tooke them by the hand to leade them out of the Land of Egypt because they continued not in my Covenant and I regarded them not saith the Lord. For this is the Covenant that I will make with the house of Israel after those dayes saith the Lord I will put my Lawes into their mind and write them in their hearts and I will be to them a God and they shall be to me a people But what Law was it which the Lord promiseth to write in the hearts of his people was it not the Law given before by Moses concerning which also Moses expresseth the same promise that Jeremy doth The Lord thy God will circumcise thy heart and the Deut. 30. 6. heart of thy seed that thou mayest love the Lord thy God with all thy heart and with all thy soule that thou mayest live Now that Law God himselfe had delivered in writing and commanded Moses Exod. 34. 1 27. also to write the same Therfore the words of the Prophet as touching the writing of Gods Law in our hearts can import nothing but this that the Lawes which were before by the ministery Ezek. 36. 26 27. 2 Cor. 3. 1 2 3. of Moses delivered only in Inke and Paper should by the power of the holy Ghost through the faith of Christ be wrought and written in the affections of the heart that God in Christ would not only administer outwardly the letter of the Law whether in writing or preaching but would by the regeneration of the Spirit give grace inwardly to the obedience thereof And as the Law written in the tables of the heart and
consideration is the subject of the Covenant as it is divided for kinds or altered for circumstances and degrees but man is the subject of the Covenant without such particular considerations The Lord having respect to the mutability and weaknesse of mans nature was pleased as to try his obedience by Symbolicall precepts so to evidence the assurance of his faithfull promise by outward seales but when the creature shall grow to absolute perfection and unchangeablenesse such symbolicall precepts and outward seales shall cease as needlesse The good promised is eternall blessednesse with all good things that doe accompany it or belong thereunto the good required is obedience to the just and righteous Commandement of God which he as our Soveraigne Lord doth claime and call for according as he shall prescribe and appoint The end thereof is the glory of God viz. the praise of his wisedome justice and bountie And in all these things the Covenants howsoever divided in kinds or varied in degrees and circumstances doe sweetly consent and agree But seeing the Covenant is not one but manifold both in kinds and degrees we must distinguish it and weigh more diligently what doth agree to every kind and wheâ—ein they agree and wherein they differ one from another Some distinguish thus the Covenant is either of Nature or of Grace or subservient to both which is called the Old Testament Others thus the Covenant is Legall or Evangelicall of works or of grace The Covenant of workes wherein God covenanteth with man to give him eternall life upon condition of perfect obedience in his owne person The Covenant of Grace which God maketh with man promising eternall life upon condition of beleeving And this distinction is one for substance with the former and with that which may be taken from the speciall consideration of the subject with whom it was made scil the Covenant made with Adam in the state of Innocencie or with man after the Fall We reade not in Scripture the Covenant of works or of grace totidem syllabis the neerest we come to it is Rom. 3. 27. the Law of works opposed to the Law of faith which holds out as much as the Covenant of workes and the Covenant of Grace For there the Apostle is disputing about justification and by consequent eternall Salvation which is Gods part to give under a Covenant But of this hereafter The Covenant which God made with our first parents is that mutuall contract or agreement wherein God promised eternall happinesse to man upon condition of intire and perfect obedience to be performed in his owne person The Author of this Covenant was God his Creator and Soveraigne who had bestowed many and great blessings upon man furnished him with excellent abilities and enriched him with singular priviledges This Covenant God made in Justice yet so as it was of Grace likewise to make such a free promise and to bestow so great things upon man for his obedience God did in strict justice require obedience promise a reward and threaten punishment but yet as bountifull and gratious unto his creature intire and perfect if he should so continue God did in justice proportion the reward and the worke the weight of the blessing promised and the work of obedience required but yet I cannot thinke it had been injustice in God to have given lesse or not to have continued so great things to man so long as he continued his obedience No God was pleased to manifest his goodnesse to man continuing in obedience no lesse then his justice as formerly in creation he had shewed himselfe exceeding gratious to man above other visible and corporall creatures This Covenant God made with man without a Mediatour for there needed no middle person to bring man into favour and friendship with God because man did beare the image of God and had not offended nor to procure acceptance to mans service because it was pure and spotlesse God did love man being made after his Image and promised to accept of his obedience performed freely willingly intirely according to his Commandement The forme of this Covenant stood in the speciall Promise of good to be received from justice as a reward for his work Doe this and live and the exact and rigid exaction of perfect obedience in his own person without the least spot or failing for matter or manner The good that God promised was in it kind a perfect systeme of good which was to be continued so long as he continued obedient which because it might be continued in the eye of creating power for ever we call it happinesse life and everlasting happinesse But upon a supposition of Adams persisting in a state of obedience to say that God would have translated him to the state of glory in Heaven is more then any just ground will warrant because in Scripture there is no such promise And if we must not presume above what is written we may say Adam should have continued in that blessed estate in which he was created but as for his translation after some number of yeares spent on earth we reade it not In this state and condition Adams obedience should have been rewarded in justice but he could not have merited that reward Happinesse should have been conferred upon him or continued unto him for his works but they had not deserved the continuance thereof for it is impossible the creature should merit of the Creator because when he hath done all that he can he is an unprofitable servant he hath Luke 17. 10. done but his duty The obedience that God required at his hands was partly naturall to be regulated according to the Law engraven in his heart by the finger of God himselfe consisting in the true unfained and perfect love of God and of his Neighbour for the Lords sake and partly Symbolicall which stood in obedience to the Law given for his probation and triall whether he would submit to the good pleasure of God in an act of it selfe meerely indifferent because he was so commanded Though God had put many abilities and honourable priviledges upon man yet he remained his Soveraigne which by an act of restraint he was pleased to make man thus exalted to know which he did by requiring and commanding his creature to abstain from one fruit in it selfe pleasant to the eye and good for meat This was mans Homage-penny a thing before the command indifferent unto which he had a naturall inclination from which he was now to abstaine because God who had before given to man as part of his patrimony and not as reward of his obedience to this particular restraint liberty to eat of every tree of the Garden here interposed himselfe and reserved this as an Homage unto himself God in his Soveraignty set a punishment upon the breach of this Gen. 2. 16. his Commandement that man might know his inferiority and that things betwixt him and God were not as between equals The subject of this Covenant
an Oath to walke in Gods Law which was given by Moses the Servant of God and to observe and doe all the Commandements of the Lord our God and his Iudgements and his Statutes Neh. 10. 29. And thus runneth the exhortation of Joshua to the two tribes and halfe when he sent them home Take diligent heed to doe the Commandements of the Law which Moses the servant of the Lord charged you to love the Lord your God and to walke in all his wayes and to keepe his Commandements and to cleave unto him and to serve him with all your heart and with all your soule Iosh 22. 5. Which must not so be understood as if he that did of frailty and infirmity offend in any one jot or tittle should be held a Covenant breaker for then no man should be innocent but the promise must be interpreted according as the Law or rule of obedience is given which calleth for perfection but accepteth sincerity In the Covenant of mercy we bind our selves to believe and rest upon God with the whole heart so as doubting or distrust of weaknesse and infirmity must be acknowledged a sinne but every such frailty doth not argue the person to be a transgressour of the Covenant And the same holds true of obedience But of this more largely in the particular manner how God hath been pleased to administer this Covenant Man then doth promise to serve the Lord and to cleave unto him alone which is both a debt of duty and speciall prerogative and he doth restipulate or humbly intreat that God would be mindfull of his holy Covenant or testimony that he would be his God his Portion his Protectour and rich reward These things be so linked together in the Covenant as that we must conceive the Promise of God in order of nature to goe before the Promise and obedience of man and to be the ground of faith whereby mercy promised is received The offer of mercy is made to man an unbeleever that he might come home and the promise must be conceived before we can beleeve else we should beleeve we know not what and faith should hang in the aire without any foundation but mercy offered is embraced by faith and vouchsafed to him that beleeveth Also the duty which God calleth for and man promiseth is mans duty but given of God By grace man is enabled and effectually drawne to doe what God commandeth The Covenant could not be of grace nor the good things covenanted if man by his own strength did or could performe what God requireth This Covenant was first published and made knowne by lively voice afterwards it was committed to writing the tables thereof being the holy Scripture It was made both by word and Psal 85. 4 35. Deut. 29. 12 14. Isai 54. 9. Heb. 6. 17 18. Gen. 22. 16. Luke 1. 72. Oath to demonstrate the certainty and constancy thereof and sealed by the Sacraments which on Gods part doe confirme the Promise made by him and on mans part are bils obligatory or hand-writings whereby they testifie and bind themselves to the performance of their duty For manner of administration this Covenant is divers as it pleased God in sundry manners to dispense it but for substance it is one the last unchangeable and everlasting One For Jesus Christ is the same yesterday and to day and for ever The last for it Heb. 13. 8. succeeded the Covenant of works but none shall succeed it In it God hath revealed his whole pleasure touching the Salvation of man and hath manifested his principall properties the riches of his grace wherein he delighteth to be magnified He that is not saved by the Covenant of Grace must and shall perish everlastingly Unchangeable and everlasting for therein God hath revealed himselfe in respect of the things he willeth concerning mans Salvation to be one and the same for ever There is none other relation and respect that might give occasion to another Covenant It was the pleasure of God to shew mercy to man miserable but he will not extend compassion to him that obstinately and wilfully shall contemne the riches of his grace The Covenant made with Adam in the state of Innocency is altered for our great good and comfort but this Covenant is like the Covenant of the day Isai 24. 5. Psal 111 9. and of the night it stands fast for ever and ever Though men be unfaithfull God continueth faithfull he waiteth for the conversion 1 Sam. 7. 3. Deut. 4. 31. Jer. 3. 1 2. Rom. â— 6. and 11. 1 â—9 of them that goe astray and if they returne he will receive them into favour The Lord will not utterly cast off that people whom he hath once chosen and received unto mercy And in respect of the life to come the Covenant is eternall for after this life the people effectually in Covenant shall live with the Lord Hos 13. 14. Matth. 22. 32. for ever Externally this Covenant is made with every member of the Church even with the Parents and their children so many as heare and embrace the Promises of Salvation and give and dedicate their children unto God according unto his direction for the Sacraments what are they but seales of the Covenant But savingly effectually and in speciall manner it is made only with them who are partakers of the benefits promised And as the Covenant is made outwardly or effectually so some are the people of God externally others internally and in truth For they are thâ— people of God with whom God hath contracted a Covenant and who in like manner have sworne to the words of the Covenant God stipulating and the people receiving the condition which is done two wayes for either the Covenant is made extrinsecally God by some sensible token gathering the people and the people embracing the condition in the same manner and so an externall consociation of God and the people is made or the Covenant is enâ—red after an invisible manner by the intervention of the Spirit and that with so great efficacy that the condition of the Covenant is received after an invisible manner and so an internall consociation of God and the people is made up Here it may suffice briefly to mention these things because in the sundry manners of dispensation they will come to be discussed more at large From that which hath been said two things may be gathered 1. How the Covenant made with Adam called by some Divines the Covenant of Nature agreeth and differeth from the Covenant of Grace They agree in a generall consideration of 1. The Author which is God only wise most holy our supreme and absolute Soveraigne 2. The matter of the Covenant which is a Commandement and Promise of reward 3. The persons contracting or covenanting which are God and man 4. The Subject not differenced by speciall respects for the Law was given and Gospell revealed to man 5. The forme of administration because to both Covenants is annexed
ingraven in tables of stone is one for substance so is the new and the old Testament The Law is not opposed to the Law but the writing to writing Writing in tables of stone pertained to Moses or to the Old Testament writing in the heart to Christ or the new Covenant The Law is the same but otherwise administred in the hand of Christ then in times past in the hand of Moses Moses gave the Law in tables of stone but could not give power or ability to doe what the Law required but Christ writeth the Law in the heart and inableth the faithfull in some measure to doe what he commandeth And in the same place the Lord by the Prophet sheweth that when he made this Covenant with Jer. 31. 32. the Fathers which they brake he declared himselfe to be an husband unto them or joyned himselfe in marriage unto them But God never joyned himselfe in marriage unto a people but by the Covenant of grace It may be said the Apostle sheweth the former Jer. 3. 14. Covenant to be faultie or that another Covenant was lacking But that is not mentioned to prove the Covenants to be two in substance opposite one to the other but because the first Testament did not containe the Image of the things themselves and therfore was not to be rested in as if we could be justified by Heb. 10. 1. the workes of the Law or ceremoniall observances annexed but must be used as an introduction to leade us unto Christ who is the very Image of the things themselves This first Covenant therfore could not be fulfilled or effectuall but by the bringing in of a second which was prefigured thereby For the blood of Bulls and Goats was not availeable to purge away sinne but did prefigure the blood of Christ which is effectuall to purge our consciences from dead workes The blood of Bulls and of Goats and Heb. 9. 13. 14. the ashes of an Heifer sprinkling the uncleane sanctifieth to the purifying of the flesh sc from a trespasse meerely committed against the Law of Ceremonies but the bloody sacrifice of our Lord and Saviour Christ whereof the legall Sacrifices were tipes and shadowes was alone appointed of God and is effectuall to cleanse us from all sinnes committed against the Morall Law of God and to purifie us from such dead works as not expiated by his blood would bring forth everlasting death Of necessity therfore the first Covenant because it is of grace must bring forth a second Joh. 1. 17. Joh. 5. 46. in which is fulfilled that which in the first is prefigured The Law was given by Moses and the righteousnesse of faith was taught by Moses as our Saviour testifieth Why then doth the Apostle in the words following add by way of opposition but grace and truth came by Jesus Christ The sence of the place seemes to be this That the Law prefiguring Christ and redemption in him and teaching and commanding what ougâ—â— to be done but neither giving grace to doe it not containing the substance of the thing prefigured was given by Moses but grace to doe what was commanded came from Christ in whom also the substance of what was prefigured by the Ceremonies is fulfilled But if the Law of Moses sent the Jewes to Christ and directed them how to walke believing in him but of it selfe did not give grace or truth of necessity it must make knowne Christ 2 Cor. 3. 6 7 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or as some bookes have it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Syr. verba viva Ar. Sermâ—nem vivum in some sort and command faith in him which is proper to the Covenant of grace The Law is a killing letter saith the Apostle and the ministration of death and condemnation But the same Law which is called a dead or killing letter is stiled a lively word or lively oracles that is such as give life The words of Paul therfore are not to be understood absolutely of the Law but as it was Act. 7 38. Lev. 18 5. Ezek. 20. 13. Neh. 9. 29. separated from Christ and the Gospell of men who did rest in the Law and sought to be justified by it whereas Christ was the end of the Law which the Jewes not perceiving they erred from the truth and perverted the true sence and scope of the Law For the ministery of Moses as it is referred to the mind and counsell of the Lord is bright and illustrious but the carnall people could not behold that brightnesse and therefore the Law is vailed to the carnall Jew that he cannot behold the light that shineth therein Even unto this day when Moses is read the vaile 2 Cor. 3. 15 16. is upon their heart Neverthelesse when it shall turne unto the Lord the vaile shall be taken away That is when Israel shall be turned unto the Lord the vaile shall be taken away that in the law it selfe they may see Christ whom now being blind by reason of their indurate mind they could not fee. For there was a double vaile drawne over their eyes the first of hatred against Christ the second of the Law it selfe in which Christ was revealed but not so clearely as in the Gospell which double vaile shall be taken Isa 25. 7. Rom. 4. 15. 3. 20. 7 9. away when they shall be converted unto Christ The Law worketh wrath and discovereth sinne yea reviveth it What the Apostle speaketh of the Law in these and other above rehearsed passages is to be understood of the whole Jewish pedagogie viz. the Law Morall and Ceremoniall as it was given by Moses And as here the Law is said to worke wrath and terrifie so Psal 19. 7 8 9. 119. 47. elsewhere it is said to cause the soule to returne to enlighten the eyes and rejoyce the heart Of necessity for the reconciliation of these sayings of the Prophet and Apostle in shew contrary it Beza in Rom. 2. 27. Calv. in 2 Cor. 3. 17. Col. 2. 13. The ceremonies are visible words preaching Christ and they preached our guile and wrath belonging unto us must be granted that the Law animated by Christ is pleasant and delightfull but as it is barely considered in opposition to Christ and to the Gospell as it exacteth perfect obedience but giveth no ability or power to performe what is required it woundeth terrifieth killeth and worketh wrath Of the Law there is a twofold use and consideration One as it is a rigid exactor of intire obedience and hand-writing against us for sinne and thus of it selfe barely considered it woundeth but healeth not it reviveth sinne but mortifieth it not The other as it pointeth to Christ in whom Salvation is to be found and directeth how to walke in all well-pleasing before the Lord and thus it is an easy yoke The Law considered without Christ woundeth killeth and reviveth sinne by reason of our Corruption But the Law considered in Christ and as it
pointeth unto him killeth corruption and converteth the soule In the Epistle to Gal. 3. 10 17. Act. 7. 53. The law was giveÌ„ ad ordinationes angeloruÌ„ Syr Ar per mandatum as Rom. 13. 2. as a son is said to doe ad nutum patris as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used Num. 16. 34 or secundum juxta oâ—dinationes as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth Gen. 1. 21 paralell to this are Gal. 3. 19. Heb. 2. 2. The reason truth of these sayings seem to be that the Angel which appeared to Moses in the bush v. â—5 and was with him in the wildernes v. 39. did out of the midst of the Angels which did on every side coÌ„passe him about give the Law upon Mount Sinai whereof the Sanctuary was a figure 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the same that decretum vigils the Galathians the Apostle opposeth the Covenant of Grace to the Law in many things as that the Law accurseth every one that continueth not in all things that are written in the booke of the Law to doe them that it was foure hundred and thirty yeares after the Covenant which was confirmed before of God in Christ c. But it is to be remembred that in those passages the Apostle disputeth against the Jewes who trusted in the workes of the Law and thought by the blood of Bulls and Goats to be purged from their sinnes or of them that joyned the Law with Christ in the matter of Justification as if Justification had been in part at least by the workes of the Law which the Apostle every where condemnes as contrary to the intent and purpose of the Lord in giving the Law The contrariety then of the Law or Old Testament even of the Law as it beareth the figurative sprinkling of the bloud of Christ and so pointeth us to him unto the new Testament or Covenant of grace is not in themselves but in the ignorance pride and hardnesse of heart of them who understood not or did pervert the right end of the Law as if it was given for Justification The Law as it opposed to Christ doth accurse every one that continueth not in all things that are written in the booke of the Law to doe them because he that trusteth in the Law is convinced by the Law to be a transgressour but the Law as given to them that be in Covenant doth reprove every transgression and convince every man of sinne who continueth not in all things that are written in the book of the Law to do them but doth not accurse the offendour in every jot or title because in Christ sin is pardoned and forgiven To the Jew who rested in the works of the Law and refused Christ the Law which was given foure hundred and thirty yeares after did make void the promise or Covenant confirmed before of God in Christ But according to the true meaning of the Law and to them that used it aright it did not make void the promise but establish it What the Apostle citeth of the Law out of Deuteronomy and noteth of the giving of the Law after the promise is for substance preached by the Prophet Jeremy at the Lords appointment when he speaketh of this Covenant of grace without all question Heare ye the words of this Covenant and speake unto the men of Judah Jer. 11. 2 3 4 5 6. and say unto them thus saith the Lord God of Israel Cursed be the man that obeyeth not the words of this Covenant which I commanded your Fathers in the day that I brought them forth out of the Land of Egypt from the iron fornace saying obey my voice and doe them according to all which I command you so shall ye be my people and I will be your God That I may performe the oath which I have sworne unto your Fathers to give them a Land flowing with milke and honey as it is this day Then answered I and said so be it O Lord. Then the Lord said unto me proclaime all these words in the Cities of Judah and in the streets of Jerusalem saying Heare ye the words of this Covenant and doe them This Covenant then which God made with Israel was for substance one with that he had made before with the Patriarks that is it was a Covenant of grace and mercy though the Law to them that rested in the works thereof and perverted the right use and end of the Law was a killing letter and ministration of death CHAP. VIII A particular explication of the Covenant that God made with Israel and what Moses brought to the further expressure of the Covenant of Grace THis doubt being thus discussed we may proceed with more facility to lay open the particulars of this Covenant God of his free-grace and mercy made this Covenant with Israel upon Mount Sinai fifty daies after the Israelites were delivered out of Exod. 19. 28. Egypt as fifty daies after the deliverance of his people from the bondage of sin and Satan the same Lord proclaims his Gospel or new Covenant upon Mount Sion in Jerusalem the Metropolis or Isa 2. 2. Micha 4. 2. Gal. 4. 24. Heb. 12. 18. royall seat of Abraham or Davids seed God I say of his infinite love and undeserved mercy did make this Covenant for if he remember mercy when he performeth his Covenant then it was of meere grace that he entred into Covenant Also it is of mercy Ps 103. 17 18. Nehem. 9. 32. Hos 2. 19. that God doth troth-plight him unto any people for the promise runneth I will betroth thee unto me for ever yea I will betroth thee unto me in righteousnesse and in judgement and in loving kindnesse and in mercies But when the Lord made this Covenant he betrothed himself unto Israel And when he made this Covenant he did more fully proclaime his great name and make his mercy better knowne then formerly he had done for Exod. 14. 6 7. ought we find For he passed by before Moses and proclaimed The Lord the Lord God strong mercifull and gracious long-suffering abundant in goodnesse and truth keeping mercy for thousands forgiving iniquity and transgression and sinne and that will by no meanes cleare the guilty visiting the iniquity of the Fathers upon the children unto the third and the fourth generation Which glorious description of Almighty God is often Numb 14. 18. Psal 86. 15. Psal 103. 8. 145. 8. Nehem. 9. 17. Jon. 4. 2. Exod. 6. 3. mentioned by Moses and the Prophets as the ground and foundation of their faith hope and comfort And whereas he had appeared to Abraham Isaac and Jacob by the Name of God Allmighty Now he was knowne to the Israelites by his Name Jehovah which Name denoteth both Gods being in himselfe and his giving of being unto that is the performance of his word and promise in which latter respect he here saith he was not knowne to the Fathers by this Name or as the Greek and
salvations unto his King and sheweth mercy Psal 18. 51. unto his annointed to David and to his seed for ever 7. That the Priests should be cloathed with salvation and the Psal 132. 16. Saints with joyfullnesse that is the ministration of the Priests should be profitable and saving to the people which should be an ornament to them as a garment of honour and the people should sing cheerefully The salvation of the person only is not here meant but the conservation of the ministery as if it should be said I will cause that the ministery of the Priests be safe that it shall not be troubled with ungodly men nor defiled with the filth of errour and that it shall be effectuall in the minds of the godly and many by the blessing of this ministery may obtaine eternall happinesse It may also be applied to the private salvation of the Priests because they should be defended and protected from above and adorned with blessings of all kind Great and pretious are the promises which God hath given to Israel in this Covenant as that God by visible testimonies of his presence would be pleased to dwell amongst them and not forsake them that he would heare their prayers when they prayed before him towards his holy Temple that the Church and politie of Israel should continue that it should be effectuall and the people blessed with rest peace 2 Sam. 25. 5. Rom. 11. 29. Lam. 5. 19. Gal. 3. 20. 2 Sam. 25. 5. Sept. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal 5. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal 23. 5. Isa 21. 5. Sept. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ps 178. 19 Psal 132. 17. Judg. 20. 22. Gen. 14. 8. Sept. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 22. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lev. 1. 7 8 12. Sept. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Al. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Prov. 9. 2. Sept. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aquin. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sym. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Th. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Josh 2. 8. Psa 50. 21. 1 King 2. 3 4. 1 King 3. 6. 1 King 8. 57 58. 1 Chro. 28. 7. I will establish his Kingdome for ever if he endeavour to doe my Commandements 2 Sam. 23. 5. Psal 78. 71. Psal 101. 1 2. Hodie non imperavi quia nemini bene seci joy and blessings of all sorts spirituall and temporall This Covenant that God made with David is everlasting that is unchangeable because the gifts and calling of God is without repentance His word shall be established for ever in Heaven and though the course of the promise be interrupted for a time it shall bud and spring and bring forth fruit It is also a well ordered Covenant in all things fitly marshalled disposed or set forth as an army in comely order orderly addressed prepared setled furnished directed firme and sure that is the good things promised were all prepared and in readinesse and should be performed in comely order and fit season But the ordering of this most desired and saving Covenant was in the power and pleasure of God both in respect of his house the Kingdome and the whole Church of Christ who had faithfully promised and would effectually make good in his own time whatsoever he had spoken And it is a sure Covenant faithfully to be kept and observed a Covenant that God doth remember taketh heed unto and will make good for his mercy sake For the Lord is faithfull and will not deny himselfe though we be inconstant unfaithfull and apt to start aside The condition of this Covenant is that they should walke in the wayes of the Lord and keepe his watch take heed to the charge of the Lord their God and keepe his statutes and his Commandements and his judgements and his testimonies to walke before the Lord in truth with all their soules The Lord our God be with us as he was with our Fathers that he forsake us not nor leave us That he may bow our hearts unto him that we may walke in all his wayes and keepe his Commandements and his Statutes and his Lawes which he commanded our Fathers Particularly He that ruleth over men that is the Israelites must be just ruling in the feare of God And thus it is observed of David That he fâ—d Jacob and Israel according to the integrity of his heart and guided or led them by the discretion of his hands that is with most prudent and discreete administration managed he them This was that which David promised I will sing of mercy and judgement to thee O Lord will I sing I will doe wisely in the perfect way oh when wilt thou come unto me The Priests they must justly and holily administer their office Let the Priests be cloathed Psal 132. 9. with righteousnesse The Prophet speakes not so much of the righteousnesse of their persons but of their office the first is a great ornament of the ministery the other more necessary in respect of the body of the Church sc that they fullfill their ministery teaching sound and incorrupt doctrine exhorting admonishing comforting sacrificing and performing all other offices and services which the Lord commanded The whole body of the people they should walke in holinesse sing of the praises of God and give up themselves unto God as an holy people zealous of good works As for the execution of this Covenant First David did fight the warres of God and the Lord was with him and did prosper 2 Sam. 7. 2. 1 Chro. 17. 2. 1 Chro. 23. 25. 2 Sam. 5. 9 10 12. 1 Chro. 1â— 1 3. and 16. 1 2 3 c. Ps 132. 1 2 3. Aâ—xia animi sollicitudine him untill his enemies were subdued and the people had rest and peace from them that were round about them 2. He prepared a place for the Arke of the Lord at Jerusalem and set it there David prepared a place for the Arke of the Lord and pitched for it a tent And he gathered all Israel together to bring up the Arke of the Lord unto his place which he had ordained for it Remember David and all his afflictions how he swore unto God and vowed a vow unto the mighty God of Jacob. 3. He set the courses of the Priests in their offices and the Levites 2 Chron 8. 14. and 29. 25. 1 Chron. 23. 28 29 30. 1 Chron. 24 1 2 c. in their watches for to praise and minister before the Priests every day and the Porters by their courses at every gate The office of the Levites was under the hand of the sonne of Aaron for the service of the house of the Lord in the courts and chambers and in the purifying of holy things and in the worke of the service of the house of God c. So David and the Captaines of the Army 1 Chro. 25. 1 2. separated for the ministery the sonnes of Asaph and Heman and Jeduthun who should sing prophecies with Harpes with Viols and with Cymbals He appointed
impressions in the heart and frame of the Creature which is apparent in the Covenant so often mentioned with the unreasonable creature and this was the manner of covenanting with our first parents in the state of Innocency but is moâ—t observable in the restored reasonable creature when God shall put his Lawes into their hearts and write them in their inward parts Jer. 31. 33. and the more perfect the creature growes the more reall shall the impression be But yet in all ages of the Church past and so to the end of the world God hath ever and ever will make expressions outward of this his Covenant with mankinde The Covenant is one thing the name of the Covenant another For the Covenant includes the whole reason of the Covenant with the circumstances but the name sometimes is attributed to some circumstances So the Covenant may be said to be the same and not the same that which is the same in substance varieth in manner and circumstances Deut. 5. 2 3. and 29. 1. and 4 31. Nor is it a thing unusuall in Scripture that this should be affirmed of one and denyed of another which is more illustrious in one then in another though it be common to both as Matth. 15. 24. Interpreters of Scripture give this rule when it seemes to deny the very essence of the thing it doth deny only some circumstance or respect Mark 9. 37. He that receiveth me doth not receive me which negation properly respects the degrees Joh. 5. 45. There is one that accuseth you even Moses that is Moses primarily and especially Gen. 45. 8. God sent me hither when God and his See Jer. 23. 7. Isai 43. 18. brethren had done it but in a divers manner CHAP. II. Of the Covenant God made with man in the state of Innocencie IT hath pleased God to deale with the reasonable creature by way of Promise and restipulation that is by way of Covenant In which God himselfe is one partie covenanting and promising and the whole reasonable creature the other restipulating and obeying The thing holden out by God is eternall life with all immediate blessings the condition on the part of the reasonable creature is free ready and willing obedience whether from nature or grace The causes why God made choice to deale with the reasonable creature in this manner are principally three First that the creature might know what to expect from the Creator into what state soever cast Secondly that the same creature might alwayes recognize and acknowledge what to retribute Thirdly Such manner of dealing suites best with the nature of the reasonable creature and his subordination to the Almighty But passing by what might be spoken of the Covenant with reasonable creatures both men and Angels we will only consider what Covenant God hath made with mankind because the knowledge thereof doth in speciall manner concerne us and in the unfolding thereof the Scripture is most plentifull We reade not the word Covenant betwixt God and man ever since the Creation both in Innocency and under the fall but we have in Scripture what may amount to as much As in Innocency God provided and proposed to Adam eternall happinesse in the present injoyments and cals for perfect obedience which appeares from Gods threatning Gen. 2. 17. For if man must die if he disobeyed it implies strongly that Gods Covenant was with him for life if he obeyed And after the fall it is most evident God was pleased to hold this course with man in all ages and conditions but with some alterations as seemed best in his infinite wisedome and best fitted the present condition of the creature In this manner hath God afforded both the prime and secondary good unto man under Covenants and seales that he might have the greater assurance so long as he walked in obedience and herein God was pleased to condescend to mans weaknesse and for the confirmation of his faith to adde Seales to his Covenants in all times to bind the bargaine The Covenant in generall may be described a mutuall compact or agreement betwixt God and man whereby God promiseth all good things specially eternall happinesse unto man upon just equall and favourable conditions and man doth promise to walk before God in all acceptable free and willing obedience expecting all good from God and happinesse in God according to his Promise for the praise and glory of his great Name The Author of the Covenant is God not God and man for God doth enter into Covenant with man not as his equall but as his Soveraigne and man is bound to accept of the conditions offered by the Lord. There can be no such equality of power and authority betwixt God and the creature as that he should indent with the most High but he must accept what the Lord is well-pleased to offer and command The Covenant is of God and that of his free grace and love for although in some Covenant the good covenanted be promised in justice and given in justice for our workes yet it was of grace that God was pleased to bind himselfe to his creature and above the desert of the creature and though the reward be of justice it is also of favour For after perfect obedience performed according to the will of God it had been no injustice in God as he made the creature of nothing so to have brought him unto nothing it was then of grace that he was pleased to make that promise and of the same grace his happinesse should have been continued The partees covenanting are God and man for God promiseth unto man upon condition and man promiseth unto God what he requireth In respect of Gods promise the Covenant is called his but in respect of the conditions it may be called mans God promiseth freely to recompence Zech. 9. 11. In the bloud of thy Covenant Sept. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 68. the good of obedience which is already due and might be exacted without promise of reward man promiseth to pay that debt of duty which he oweth unto the Lord in respect of the manifold relations wherein he stands obliged unto him The forme of the Covenant stands in a Promise and restipulation wherein the Lord though he might have required the whole To will and to nill the same things is the sure bond of all amity and friendship Now because the communion betwixt God and us is of infinite disparitie therefore his will is a Law to us and our obedience is true love to him debt of obedience without promise of reward in respect of the good things already bestowed upon the creature yet to the end that man might yeeld cheerfull and free obedience he first bound himselfe to reward the obedience of man before he bound man unto him in obedience The Subject of this Covenant in generall is man not differenced by speciall respects for as the Law was given so the Gospell is revealed to man Man in this or that speciall
is not justified by workes or through workes by the Law or through the Law opposing faith and workes in the matter of Iustification but not in respect of their presence faith I say and works not faith and merits which could never be without doubt he excludes the efficiency and force of the Law and workes in justifying But the particles By and of doe not in the same sense take Iustification from the Law and workes in which they give it to faith For faith only doth behould and receive the promises of life and mercy but the Law and works respect the Commandements not the promises of meere grace When therfore Iustification and life is said to be by faith it is manifestly signified that faith receiving the promise doth receive righteousnesse and life freely promised Obedience to all Deut. 7. 1â— 10. 12. Ier. 7. 23. Lev. 19. 17 18. Luk. 10. 27 Mar. 12 30. Gods Commandements is covenanted not as the cause of life but as the qualification and effect of faith and as the way to life Faith that embraceth life is obedientiall and fruitfull in all good workes but in one sort faith is the cause of obedience and good workes and in another of Iustification and life eternall These it seeketh in the promises of the Covenant those it worketh and produceth as the cause doth the effect Faith was the efficient cause of that pretious oblation in Abell of reverence and preparing Heb. 11 4 7 c. the Arke in Noah of obedience in Abraham but it was the instrument only of their justification For it doth not justifie as it produceth good workes but as it receiveth Christ though it cannot receive Christ unlesse it brings forth good workes A disposition to good workes is necessary to justification being the qualification of an active and lively faith Good works of all sorts are necessary to our continuance in the state of justification and so to our finall absolution if God give opportunity but they are not the cause of but only a precedent qualification or condition to finall forgivenesse and eternall blisse If then when we speake of the conditions of the Covenant of grace by Condition we understand whatsoever is required on our part as precedent concomitant or subsequent to justification repentance faith and obedience are all conditions but if by Condition we understand what is required on our part as the cause of the good promised though only instrumentall faith or beliefe in the promises of free mercy is the only Condition Faith and workes are opposed in the matter of Justification and Salvation in the Covenant not that they cannot stand together in the same subject for they be inseperably united but because they cannot concurre or meete together in one the same Court to the Iustification or Absolution of Man For in the Court of Iustice according to the first Covenant either being just he is acquitted or unjust he is condemned But in the Court of Mercy if thou receive the promise of pardon which is done by a lively faith thou art acquitted and set free and accepted as just and righteous but if thou believe not thou art sent over to the Court of Justice Obedience is two-fold perfect in measure and degree this is so farre required that if it be not performed we must acknowledge our sinne in comming short And this God is pleased to exact at our hands that we might walke in humility before him strive after perfection and freely acknowledge his rich grace and mercy in accepting and rewarding the best service we can tender unto his Highnesse when in the Court of Iustice it deserveth to be rejected 2. Sincere uniforme and constant though imperfect in measure and degree and this is so necessary that without it there is no Salvation to be expected The Covenant of Grace calleth for perfection accepteth sincerity God in mercy pardoning the imperfections of our best performances If perfection was rigidly exacted no flesh could be saved if not at all commanded imperfection should not be sin nor perfection to be laboured after The faith that is lively to imbrace mercy is ever conjoyned with an unfained purpose to walke in all well pleasing and the sincere performance of all holy obedience as opportunity is offered doth ever attend that faith whereby we continually lay hold upon the promises once embraced Actuall good workes of all sorts though not perfect in degree are necessary to the continuance of actuall justification because faith can no longer lay faithfull claime to the promises of life then it doth vertually or actually leade us forward in the way to Heaven For if we say we have fellowship with God and walke in darknesse we lie and doe not the truth But if we walke in the light as he is in the light we have fellowship one with another 1 Joh. 1. 6 7. This walking in the light as he is in the light is that qualification wherby we become immediatly capable of Christs righteousnes or actuall participants of his propitiation which is the sole immediate cause of our justification taken for remission of sinnes or actuall approbation with God The truth of which Doctrine St John likewise ratifies in tearmes equivalent in the words presently following And the blood of 1 Ioh. 1. 7. Christ cleanseth us walking in the light as God is in the light from all sinne But of these things more largely in the severall degrees how this Covenant hath been revealed In this Covenant man doth promise to repent of his sinnes and repenting to cleave unto the promise of mercy made in Iesus Christ and in saith to yeeld willing cheerefull and continuall obedience In contracts amongst men one may aske more and the other bid lesse and yet they may strike agreement But it is altogether bootlesse for men to thinke of entring into Covenant with God if they be noâ— resolved to obey in all things The practise of all Gods people who ever made Covenant with his Highnesse doth expressely speake thus much when they solemnly entred into or renewed their Covenant for thus they promise Whatsoever the Lord saith that will we doe Exod 24. 3 7. The people said unto Joshua The Lord our God will we serve and his voice will we obey Josh 24. 23. And they entred into Covenant to seeke the Lord God of their Fathers with all their he art and with all thâ—eâ—r souâ—e That whosoever would not seâ—ke the Lord God of Israel should be put to death whether small or great whether man or woman 2 Chron. 15. 12 13. And the King stood by the pillar and made a Covenant before the Lord to walke after the Lord and to keepe his Commandements and his Testimonies and his statutes with all their heart and all their soule to performe the words of this Covenant that were written in this booke and all the people stood to the Covenant 2 Chron. 34. 31. 2 Kings 23. 3. They entred into a Curse and into
principall things The power of God is not encreased nor diminished but then it is said to be perfected when in the judgement of man it doth that which is most hard and difficult For we live and die in God and this is of the power of God but when in the greatest streights and even in death it selfe we live and breathe the power of God doth after a speciall manner shew forth it selfe and is perfected in us that is doth shew it selfe to be exceeding great which cannot be conquered or overcome In the same manner as the Apostle saith Fath is perfected by works Jam. 2. 21. not that works doe perfect faith but that faith whilest it brings forth good works doth manifest how perfect it is it borroweth not force from workes but in works doth declare what force it hath Thus the graces of the Spirit are perfected whilest by the effects it is made manifest how perfect they are Psal 19. 7. Mat. 5. 48. Psal 18. 30. Heb. 12. 23. 3. That is perfect which is every way absolute and compleate to which nothing is wanting nothing superfluous and so the soules of the just are made perfect in Heaven In the first degree perfection is necessary to salvation without which we cannot be partakers of the eternall inheritance in the second and third degree it is to be striven after though the latter cannot be obtained in this life The greatest measure of perfection attaineable in this present life is an imperfect perfection but that imperfection is sin and therefore though we come short we must strive forward towards perfection that we might be perfect hereafter Integrity is necessary because the most holy God will never give himselfe to be possessed and enjoyed to a spirituall adultresse who doth affect any other lover more or besides him A woman Rev. 14. 3 4. may have many friends but one as an Husband Conjugall love of it own nature is of that kind that it must be of one and cannot be communicated to many If God be wholly ours we must be wholly his And if we joyne ought with God or take in ought with him we doe not we cannot cleave to him alone When there are two objects upon which the heart is set it is divided and men of divided hearts can have no fellowship or communion with him We cannot serve God unlesse we serve him intirely he cannot be our Master if we have any other Matth. 6. 24. God heares them that pray with their whole heart Jer. 29. 12 13. is found of them that seeke him with their whole heart Psal 119. 2. Deut. 4. 29 30. takes pleasure in them that be intire in their way Prov. 11. 20. and accepts their work Deut. 33. 11. If a Christian be not intire he can never be perfect in degree for what is defective in parts can never be made up by any growth He can never come to be a perfect man in Jesus Cerist and every way compleate in whom the work of grace is imperfect and maimed in the parts essentiall or integrall If a plant be imperfect it will never be a perfect tree If a Child be borne maimed or imperfect no growth of parts received can restore what is defective in nature If a Christian be sanctified in mind only or in some affection only and not in every part no growth in what he hath obtained can ever make his sanctification perfect and compleate Integrity is the qualification of a subject capable of finall pardon and eternall blessednesse through grace Remission of sins is received by faith but faith that embraceth pardon doth unite and knit the soule inseparably to God and to the word of his grace it seasoneth every affection and stirreth them up to their proper functions according as the word directeth Blessed is the man whose iniquity is forgiven and whose sin is covered Blessed is the man to whom the Lord imputeth no sin and in whose spirit there is no guile God will passe by the imperfections which he espieth in the best service of his children when once he seeth their hearts to be intire and perfect towards him Hypocrisie drowneth many excellent graces and causeth God to take no notice of them but integrity is so well pleasing to his Majesty that if it be not shaken he will not see many other infirmities This is the chalenge against the Church of Sardis I have not found thy works perfect before God Rev. 3. â— David had many imperfections and did often step aside in the way but he is not accused to breake the whole Law in any thing save in the matter of Vriah 1 King 15. 5. The Holy Ghost hath noted sundry defects in Asa but addeth this of him by way of conclusion yet his heart was perfect towards the Lord all his dayes 1 King 15. 14. Contrarily in Jehu after a large description of many excellent things it is observed But Jehu regarded not to walke in the Law of the Lord with all his heart and so his service in destroying Ahabs house rewarded with a temporall blessing 2 King 10. 31. Hose 1. 4. 2 Chron. 30. 15 19. to the fourth generation was reckoned murder Hezekiah is bould to pray in behalfe of them that came unprepared to the Passeover The good Lord be mercifull unto him that prepareth his heart to seeke the Lord God though he be not cleansed according to the purification of the Sanctuary An Husband will beare with many aberrations in the behaviour of his Wife so long as he is perswaded of the intirenesse of her heart towards him and so dealeth the Lord with them that feare before him with all their hearts Great is the excellency many the priviledges of the intire and perfect man Better is the poore that walketh in his integrity Prov. 28. 6. 19. 1. Psal 1 19. 1. Causall blessednesse is the pardon of sin but perfection is blessednesse in order to the execution and fullnesse thereof The perfect man is actually blessed but the cause of blessednesse is the free mercy of God Psal 119. 80. Job 8. 20. Psa 37. 18 19. 2 Chron. 16. 9. then he that is perverse in his wayes turning away now on this side now on that though he be rich Integrity advanceth the poore man above the wealthy and yeeldeth him more sound comfort and profit both then all the riches in the world can They are blessed that walke in the perfect way Not they that walke in the way of the Ministery or of the Magistracy but indefinitely they which walke in any way allowable by the word with a perfect heart be it never so meane or simple they are blessed Blessed are the undefiled in the way whatsoever it be be it to be the scowrer of Channels drudge in a Kitchen or to serve in the Gallies More particularly The perfect shall not be confounded Let my heart be intire in thy statutes that I be not ashamed For God will not cast away the perfect
man neither will he take the wicked by the hand He may seeme to neglect but he doth not forget them that follow after righteousnesse he is thought to favour but he doth abhorre the workers of iniquity The eyes of the Lord runne to and fro throughout the whole earth to shew himselfe strong in the behalfe of them whose heart is perfect towards him Psal 18. 25. Howsoever they may be weake in themselves in him they shall be victorious his power shall be perfected in their weakenesse For Psal 37. 18. as it is in the Psalme With the perfect man thou wilt shew thy selfe perfect thou wilt not faile him in his need This is the nature of God that he frameth himselfe to the dispositions of men good to the good hard to the stubborne intire to the perfect that waite upon him The Lord knoweth the dayes of the perfect and their inheritance shall be for ever that is he seeth to what evils they lie open what help they need and ordereth all events to their Prov. 28. 16. 10 9 29. speciall good He that walketh in his integrity is safe no danger can overtake or meete a man in that way because he is under the shadow and protection of divine providence Righteousnesse preserves him that is intire in the way but wickednesse overthroweth the sinner Prov. 13. 6. 11. 5 6. Let integrity and uprightnesse preserve me Psal 25. 21. Integrity is a guard that doth continually keep watch and ward and doth not only leade men to a good way and tell them what is their duty and fit to be performed but maketh the way passible for them and them prosperous in it An intire heart is a channell or Barke in which the graces of the Spirit are contained and faith doth swimme above all stormes and tempests but a mind void of all integrity is full of slisters and chincks that if the most holy liquour of piety be offered it is powred in and out together and at once This is the nature of integrity that by it the soule is intire in it selfe and hath a spirituall continuity which may be shadowed forth by the similitude of things corporall and therefore so long as integrity is preserved the heart is apt to containe and keep safe the graces of the Spirit if it be cracked grace would be lost should not God make up the breaches of it A soule destitute of grace is starke dead an heart without integrity not well compacted is next to death or destruction as a ship full of holes or a body unloosed or dissolved An heart well compact and knit fast together in the Lord as is the intire is Prov. 10. 29. valiant and couragious in all dangers trials temptations It is not put out of countenance with slanderous tongues nor shaken with feare of troubles Though mine adversary should write a booke against me would I not take it upon my shoulder and bind it as a crowne unto me saith Job The hypocrite in peace and security may seeme strong and valarous but let God by some affliction drag him out as it were by the eares from his lurking hole and convent him before his tribunall and thou shalt not see any thing more abject and heartlesse Then is that of the Prophet verified The sinners in Sion are afraid a feare is come among the hypocrites Isa 33. 14 15. Who among us shall dwell with the devouring fire Who among us shall dwell with the everlasting burning But the entire heart even in this case holds out confident and couragious And no marvell for every man that walketh in his integrity hath the priviledge of a treble guard the guard of Gods protection of the good Angels and of a good conscience for his defence against all adversary power Mark the perfect man and behold the upright Ps 37. 37. Ps 37. 40. Ps 91. 11. for the end of that man is peace for the Lord shall helpe and deliver him he shall deliver him from the wicked and save him because he trusteth in him The Lord will defend the perfect and he hath given his Angels charge over them to beare them in their hands and keepe them in their waies In which respect they may say with the Prophet how many soever rise up against us they be more and stronger that be with us then they that rise up against us Moreover they are blessed of God with a good conscience which is as a strong Castle against which no batteries of the enemy can prevaile he is a most valiant Champion who will not be daunted with any proud on-set of the Adversary which he knoweth to be weake and of no strength As there is nothing more base or sooner abashed then a corrupt conscience destitute of integrity So nothing more bold and hardy then a good and perfect conscience David in the midst of all his reproaches had the face to professe the name of God before Kings and Princes without ever being blanked Ps 119. 23. at their presence And shall a man so guarded regard the enmity of any fear the threatnings of any though never so mighty be dismayed at any hard condition that he is fallen into for the present No he will not be afraid for any evill tidings for his heart is fixed and trusteth in the Lord. Integrity addeth to the glory of our good actions even such as are but of the lower sort There is not the meanest duty whatsoever which integrity will not set a faire glosse upon that in some respects it shall be matchable even to workes farre greater in their owne nature A poore labouring man that lives by his hands having performed holy obedience to God therin with an entire heart may have as much comfort on his death-bed as the best Minister or Magistrate whose service in it selfe is farre more honourable yea if his integrity be greater his comfort also shall be greater For God regards not so much the matter as the forme of obedience nor so much the thing done as the affection wherewith we doe it Wise men regard more the mind of the giver then the value of the gift When we first give our hearts wholly and entirely to God then is our service how small soever very acceptable unto his Majesty It is not the greatnesse or multitude of those good workes which we have done but the good disposition of an honest and entire heart in the doing of them that doth bring comfort as the internall qualification of that faith which makes a sound plea for mercy before the throne of grace An halting heart dasheth the acceptance of the most glorious worke an entire heart addeth weight to the basest service The widdowes mite was little in worth had not her good heart raised it's price In value it came farre short of the superfluities that the rich men cast into the treasury but her heart was better and so her gift greater then theirs When Hezekiah had received the sentence
the Church by his Ministery The curse of Gods revenging justice had now seized upon mankind for many generations even thousands of yeares so that now it was time for God to remember mercy in the midst of wrath and to breake out into a clearer expression of this free gratious Covenant extended to a people sprung up into a great number and to be joyned together in an outward policie The Covenant of free grace running downe in Abrahams seed was daily cast out and grew wilde as in the Ishmaelites Edomites Syrians c. therefore God was now pleased to knit the seed of Abraham together in a stronger and as I may call it a state Covenant that things might grow better and not worse The body of the people to whom the Covenant pertained was now growne populous and numerous so that either it must grow wild and come to nothing by it owne weight or else be brought under the Covenant of God into a state and nationall Church The Covenant which God made with Israel is called the Old Testament or the Law not because it was first as some suppose but because it was to wax old and to give place to the more excellent Covenant succeeding and finally to be abolished Heb. 8. 13. But here at the first we meet with a great difficulty How and whether at all the Covenant of Grace was manifested by Moses Some make the Old and New Testament as the Covenant of workes and grace opposite in substance and kind and not in degree alone and that to introduce an unsound distinction viz. of promise set against Covenant or Testament as though God conferred Grace unto the Fathers only by promise and not by Covenant leaving all that Moses puts under Covenant to be the Covenant of works and old Testament not considering that God calleth his promise of Grace to Abraham a Covenant Gen. 17. 1. being in every branch a compleat Covenant not adverting that the Apostle who knew how to speake according to the sence of the old Scriptures cals the promise made unto Abraham a Covenant or Testament Gal. 3. 17. and the Covenant of promise distinguishing the degrees of manifestation Ephes 2. 12. Neither can it be proved that ever God made the Covenant of works with the creature fallen but whensoever the Scripture speakes of Gods entring into Covenant with man fallen and plunged into sinne and for sinne deserving wrath it must be understood of the Covenant of Grace as shall be shewed hereafter Others make the Old Testament a Covenant subservient to the Covenant of Grace and describe it to be that which God made with Israel in Mount Sinai to prepare them to faith and to inflame them with a desire of the promise and Evangelicall Covenant which otherwise had languished in their minds and to restrain them from wickednesse as it were with a bit and bridle untill the time wherein God should send the Spirit of adoption into their hearts and governe them by the Law of liberty This they make to agree with the Covenant of nature in this that in both the one partie contracting is God the other man both hath a stipulation annexed and that the same in respect of the morall Law the promise is the same in generall and both leade unto Christ But to differ from it in this that the Covenant of nature was made with all men but this with the Israelites alone that was made with man created and perfect in Paradise and had no preludia this was made long after with some part of mankind sinners in Mount Sinai and had many preludia that bound to obedience due by the Law of nature this to the Ceremonies also in that the injoyment of life in Paradise was promised here in the Land of Canaan the Covenant of nature leads to Christ by accident as it shewes what man doth owe unto God and what punishment remaines if he pay not his debt of duty the old Covenant leads unto Christ by it selfe for that is the true and proper scope thereof God exacting his due of man for none other end but that the creature convicted of his imbecillity should flie to Christ The Covenant of Nature leanes upon the Creation and generall conservation the old Covenant upon the Election of Israel his deliverance out of Egypt and conservation in the Land of Canaan The Covenant of Nature was written in the heart but the old Gal. 4. 24. Covenant did beget to servitude and so did compell and restraine by force as when we leave undone what we would doe or doe what we would not for feare that is eternall this temporary written in Tables of stone The thirst after Christ which the Covenant of Nature doth stirre up in man is allayed by the application of Christ either in the Promise or in the Gospell but the thirst which the old Covenant stirred up could not be allayed but by the comming of Christ in the flesh With the Covenant of Grace it agreeth that the Author of both is God both contracted with man a sinner both doth shew sinne both restraine from sinne both leade to Christ both the Symbole of the Church both made by a Mediatour and life promised in both They differ in these that in the Covenant subservient God is considered as reproving sinne and approving righteousnesse in the Covenant of Grace as pardoning sinne and renewing man in righteousnesse the stipulation of the old Covenant is Doe this and live Gal. 3. 12. Of the New Beleeve and thou shalt not come into judgement Joh. 3. 18. The Old Testament was added to the Promise of Grace which went before Gal. 3. 16 17. and shewes sinne not primarily but by experience of humane weaknesse in keeping Covenant But the Covenant of Grace doth this primarily for it teacheth expressely that all men are sinners Rom. 3. 9 23. and that his happinesse doth consist in the remission of sinnes Rom. 4. 6. The old Covenant did restrain from sinne by compulsion Rom. 7. 23. 24. the Covenant of Grace with a free inclination of mind and soule Rom. 6. 12. The Covenant of Grace leads to Christ directly the old Covenant indirectly The old Covenant is the carnall Symbole of the Church of the Jewes the new Covenant a spirituall Symbole of the Church both of Jewes and Gentiles Moses is the Mediatour of the old Covenant Christ God and man Mediatour of the new In the old Covenant is given the spirit of bondage but the Spirit of Adoption in the new Rom. 8. 15. The old Covenant was a meane to the end the new the end it selfe The old Covenant did terrifie the consciences the new doth comfort Man a sinner fallen a sleep is the object of the old Covenant the conscience terrified with sinne the object of the new The old Covenant shewed the manner of worshipping God but gave not ability the new Covenant doth both The old Covenant was an hand-writing against us Col. 2. 14. the new an easie yoke
also divisions of Porters of 1 Chro. 26. 1â— the chiefe men having the charge among their brethren to serve in the house of the Lord. And of the Levites Abijah was over the treasures of the house of God and over the treasures of the dedicate things And Shelomith and his brethren were over all the treasures of the dedicate things which David the King and vers â—6 the chiefe Fathers the Captaines over thousands and hundreds and the Captaines of the Army had dedicated 4. He made preparation for the house of God exhorted the Princes and encouraged his sonne Solomon unto the work I have 1 Chro. 28. 11 12 20 21. 1 Chro. 29. 2 3. prepared with all my power for the house of my God gold for vessels of gold and silver for them of silver c. Moreover because I have delight in the house of my God I have of mine owne gold and silver which I have given to the house of my God beside all that I have prepared for the house of the Sanctuary And the vers 7 8 9. Princes of the families gave for the service of the house of God five thousand talents of gold and ten thousand pieces c. And they with whom pretious stones were found gave them to the treasure of the house of the Lord. And the people rejoyced when they offered willingly for they offered willingly unto the Lord with a fit heart 5. God gave Solomon a large heart for wisedome and understanding to goe in and out before the people Behold I have done 1 King 3. 12 28. according to thy words loe I have given thee a wise and an understanding 2 Chron. 1. 7 12. heart so that there hath been none like thee before thee neither after thee shall arise the like unto thee 6. The Lord magnified Solomon in dignity in the sight of all 1 Chro. 29. 25. Israel and gave him so glorious a Kingdome as no King had before him in Israel And the King gave silver and gold at Jerusalem 2 Chron. 1. 1â— 9. 27. 2 Chron. 9. 22. ver 23. as stones and gave Cedar trees as the wild figge trees that are aboundantly in the plaine So King Solomon excelled all the Kings of the earth in riches and wisedome And all the Kings of the earth sought the presence of Solomon to heare his wisedome that God had put in his heart And they brought every ver 26. 1 Chron. 28. 11 12 13. 1 King 6. 1. 2 Chron. â— 1â— man his present And he reigned over all the Kings from the river even unto the Land of the Philistines and to the border of Egypt 7. Solomon built the Temple upon the Mount Moâ—iah the place appointed and appropriated by the Lord according to the patterne shewed unto him by his father David So Solomon began to build the house of the Lord in Jerusalem in Mount Moriah which had been declared unto David his Father in the place that David prepared in the threshing floore of Ornan the Jebusite 8. Also he dedicated the house of God blessed the people praised God for his goodnesse prayed unto the Lord that his eyes â— Chron. 6. â—â— 20 21 c. might be open towards this house day and night even toward this place whereof the Lord had said that he would put his name there that he would hearken unto the prayer which his servants pray in that place This prayer of Solomon the Lord answered first by signes of acceptation for when he had made an end of praying fire 2 Chron. 7. 1 2. came downe from Heaven and consumed the burnt offering and the sacrifices and the glory of the Lord filled the house so that the Priests could not enter into the house of the Lord because the glory of the Lord had filled the Lords house And then the Lord appeared to Solomon 2 Chron. 7. 12 13 16. by night and said to him I have heard thy prayer and have chosen this place for my selfe to be an house of Sacrifice And I have now chosen and sanctified this house that my Name may be there for ever and mine eyes and mine heart shall be there perpetually And if thou wilt walke before me as David thy Father walked to doe according Vers 17 18. unto all that I have commanded thee and shalt observe my Statutes and my Judgements Then will I establish the throne of thy Kingdome according as I made the Covenant with David thy Father saying Thou shalt not want a man to be ruler in Israel Hitherto things succeeded prosperously the King going before the people followed with joy and cheerfulnesse and the blessing of God accompanied them But when they turned aside and forsooke the statutes and commandements which the Lord had set before them and went and served other Gods and worshipped them then the Lord afflicted the house of David and the house which he had sanctified for his name he cast out of his sight and made it a Proverbe and a common talke among all people and an astonishment to every one that passed by In this Covenant therefore the internall efficacy and outward administration is to be distinguished or some things are absolutely promised or if upon condition so as God will make good the condition others are conditionally promised so as they take not effect because the condition was not made good In the first sence God promised a Sonne to David who should sit upon his throne and build an house unto the Lord God of Israel He promised also to establish his throne for ever but that tooke not effect in Solomon but in Christ who came of the loynes of David and in whose hand the spirituall Kingdome was established for ever-more I will establish thy seed for ever and I will build thy Psal 89. 5. Vers 30. throne from generation to generation If you seeke for corporall succession in the stock of David it failed together with the Kingdome but this eternity is to be found in Christ who builded a Kingdome that shall never fade an heavenly and spirituall Kingdome which shall not cease before things that are in Heaven doe perish and vanish away that is never not earthly and corporall which is subject to change and alteration In this sence 2 Sam. 23. 5. David saith This was all his Salvation and all his desire although he made it not to bud that is he rested in this alone that God would effect and make good his promise not for their righteousnesse for Davids house was not such as it ought kept not Covenant with God but for his great names sake In the second sence many things were promised which never tooke effect and yet God is faithfull and true because the condition was broken To the spirituall house of David so to speake was promised pardon of sinne adoption comfort joy and an heavenly inheritance all this was made good for God freely called them by his Spirit and by
his power kept them by faith unto Salvation Though the house of David lost the Kingdome and government in Israel yet God preserved his posterity untill Christ came in whom the throne of David was established for ever for this was absolutely promised But the temporall glory of Davids house and the peace of Israel was changed because they changed the ordinances neglected the charge and brake the Commandements of God If his sonnes forsake my Law and walke not in my Psal 89. 31 32 judgements If they prophane my statutes and keep not my Commandements Then will I visit his transgressions with the rod and his sin with scourges If ye turne away and forsake my statutes and my Commandements 2 Chron. 7. 19 20 21 22. which I have set before you and shall goe and serve other gods and worship them Then will I pluck them up out of my Land which I have given them and this House which I have sanctified for my Name will I cast out of my sight and will make it to be a Proverbe and a common talke among all people And this House which is most high shall be an astonishment to every one that passeth by it so that he shall say Why hath the Lord done thus to this Land and to this House And they shall answer Because they forsooke the Lord God of their Fathers which brought them out of the Land of Egypt and have taken Sep. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hould on other gods and have worshipped them and served them therefore hath he brought all this evill upon them Davids heart was not perfect with the Lord in the matter of Vriah and for that cause the sword of God never departed from his house When Solomâ—n waxed old and gave his heart to pleasure his outlandish wives inticed him to Idolatry and the Lord rent ten tribes from the house of David In after times the house of David fell away more and more the Priests neglected the charge of God and the people grew prophane obstinate impenitent and then the Lord abhorred his people was wroth with his heritage and gave his glory unto the enemies hand Jerusalem was laid wast and desolate the Temple burnt with fire the Princes led captive and made tributary the aged were despised the young men made slaves and bond men maidens dâ—floured and children dashed against the walles They were slaine with the sword burnt up with famine languished through oppression misery and sorrow had in contempt and derision daily but there was none to pittie or comfort them Neverthelesse the promise of God was firme and sure to all the seed in respect of the things absolutely promised for the infidelity of man cannot make the faith of God of none effect Hence we learne two things are to be considered in the Covenant 1. The persons in Covenant according to the externall administration or according to the effectuall purpose and internall administration 2. The good things promised not only temporall but spirituall For they are either such as are absolutely necessary to salvation or such as concerne the welfare of a Christian his peace joy chearfull and constant walking with God without offence and such like To the first sort the promises of the Covenant are made sincerely but conditionally If they doe well they shall be accepted if they consent and obey they shall inherit the good things of the Land To the other being effectually called all other promises are made absolutely or at least shall absolutely be made good because God will give them to doe what he requireth Effectuall calling is not of him that willeth nor of him that runneth but of God that sheweth mercy It is wrought freely effectually certainly but when where and as the Lord will not conditionally nor according to promise to this or that person God promiseth he will preserve his Church and uphold the seed of David but to this or that person God hath not promised that he shall be brought home or gathered to the flock The Covenant made presupposeth man called and taking hold of the Covenant it doth not promise that he shall be effectually wrought upon and powerfully drawne to lay hould upon the promise Faith is the gift of God which he giveth as he pleaseth but to the believer he assureth all other necessary good things with continuance in faith according to his free Covenant Of good things spirituall there be two sorts as was said some absolutely necessary as faith repentance pardon of sinne perseverance eternall life and these are all most certainly promised and assuredly conferred And though Justification and eternall life be conditionall promised unto and so bestowed upon the unfained beleever yet may they be called absolute because God giveth to the man in Covenant every thing necessary to Salvation Other things are good in themselves and profitable as joy and chearfulnesse of heart deliverance from scandalous and reproachfull evils wounding conscience and grieving the Spirit And these are not promised nor evermore bestowed upon the faithfull David may be an instance hereof He was not preserved from sinne-wasting conscience and staining the soul but was recovered from the danger thereof To repent of the sinne and to be pardoned of free grace was necessary to Salvation God therefore vouchsafed this sure mercy unto him To be kept from falling was not of that necessity God therefore suffered him to fall to cure pride of heart make him know himself and magnifie the riches of his grace in his recovery This is evident from this that in the Covenant as the Lord promised mercy which he performed so he threatned judgement and destruction against them that did disobey if they persisted obstinate and would not returne And therefore both in shewing mercy and inflicting punishment the Lord dealt according to promise Sometimes when the house of David sinned the Lord spared them but then he gave them hearts to humble themselves and so the judgement was prevented Thus saith the Lord Ye have forsaken me therefore have I also left you in the 2 Chron. 12. 5 6 7 8. Sept. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sept. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hands of Shishak Then the Princes of Israel and the King humbled themselves and said The Lord is just And when the Lord saw that they humbled themselves the word of the Lord came to Shemaiah saying They have humbled themselves therefore I will not destroy them but I will send them deliverance shortly and my wrath shall not be poured out upon Jerusalem by the hand of Shishak Neverthelesse they shall be his servants so shall they know my service and the service of the vers 12. Kings of the earth And because he humbled himself the wrath of the Lord turned from him that he would not destroy him altogether And also in Judah the things prospered Sometimes the Lord poured his wrath upon Judah and Jerusalem according as he threatned but he let them goe on in the stubbornnesse of their hearts
Jer. 32. 37 38 39. shall say surely our Fathers have inherited lies vanity and things wherein there is no profit Behold I will gather them out of all Countries whether I have driven them in mine anger and Ezek. 11. 17 18 19. Eze. 20. 40 41 42 43. Lam. 4. 22. Thy punishment O daughter of Zion is finished he will not adde to give thee to be carried away scil after thou shalt return into thy Country out of present Captivity in my fury and in great wrath and I will bring them againe into this place and I will cause them to dwell safely And they shall be my people and I will be their God And I will give them one heart and one way that they may feare me for ever for the good of them and of their children after them And I will make an everlasting Covenant with them that I will not turne away from them to doe them good but I will put my feare into their hearts that they shall not depart from me And in these respects this Covenant which pertained to the old Testament might be called an inchoation of the new because the old ordinances distilling grace in some measure into the whole Covenant were to continue untill Christ should be incarnate and erect a new Tabernacle which should stand and continue for ever when a new people should be added to the Lord and the old ordinances because of their weaknesse being taken downe a new forme should be set up to abide for ever And from all this we may briefly observe in what accidents the old and new Testament differ one from another when for substance they be one and the same They both flow from the free-grace and mercy of God looking at poore sinners in Jesus Christ They have both one common matter the obedience of Heb. 5 8. Act. 3. 19 Eph. 1. 14. faith required and life everlasting and all secondary good things promised by the imputation of the righteousnesse of faith and free adoption in Jesus Christ They have both one object Jesus Christ who being promised to the Fathers in propheticall Scriptures God hath in due time exhibited under the Gospel They have both one generall end viz. the praise of the glorious grace of God in Jesus Christ Both Covenants are struck with man-kind as invested in one and the same reall and formall consideration whither before or after Christ viz. with sinners and those which worke not but beleeve in him that justifieth the ungodly In both the same spirit sealed up the truth of the Covenants to all under Covenant for seeing the adoption and inheritance in some measure belonged to the Fathers in the old Testament the earnest of that inheritance cannot be denied them But the new Covenant doth in many things out-strip the old which do nothing derogate from their substantiall and reall unity and agreement First In the old Testament the Lord did proclaime himself to be mercifull and gracious slow to anger aboundant in goodnesse and truth which he confirmed by great and wonderfull deliverances of his people out of Egypt and Babylon but yet at first he gave his Law with signes of Majesty glory and terrour yea of anger and displeasure against sin and wickednesse But the new Exod. 19. 18. Heb. 12. 21 22 23. Eph 2 17 18. 2 Cor. 5. 17 18. Testament was given with manifest tokens of love favour and free mercy God being reconciled in the Son of his love and therein he hath revealed his superaboundant and transcendent love mercy and long suffering as shall be shewed hereafter Secondly In the old Testament Christ was knowne to be the seed of the woman the selected seed of Abraham his bloud and death typified in Moses his person and office humiliation and resurrection fore-told by the Prophets but all these were more obscure and darke to the Jewes but in the new Testament Joh. 1. 12 â—â— Rom. 1. 4. Gal. 3. 19. 2 Co. 1. 20 he is openly manifested to be the Son of God made unto us of God wisdom righteousnes sanctification and redemption to whom the promise was made and by whose love authority as the great Testator of heaven they are all made put forth ratified established Thirdly The commandments of the old Testament were many Heb. 7. 16. Col. 2. 14 15. of them carnall standing in ceremoniall observances and containing an hand-writing against them and the promises were many corporall as of an earthly inheritance so that by them their faith was to ascend up to spirituall and heavenly things and the spirituall promises were obscure in number fewer and such as were farre off But the commandments of the new Covenant are spirituall Mat. 6. 33. and the promises spirituall plainly revealed nigh at hand ratified by the comming of Christ particular earthly things are promised as an additament to them that seek the Kingdome of heaven and included in the spirituall Fourthly Moses was the Mediatour of the old Testament a Gal. 3. 19. typicall imperfect Mediatour as not a right middle person a Heb. 9. 15. 8. 8. 6. 12. 14. Mediatour in respect of the outward administration and that by the power and vertue of Christ but the force of that Covenant had foundation in Christ and it was in and through Christ that the federates were partakers of the good things promised But Christ the Mediatour of the new Covenant a true and perfect Mediatour a right middle person between God and man who hath revealed the Gospel satisfied revenging justice brought in everlasting righteousnesse who alone is able to remove the guilt of sin from the conscience repaire the lost image of God in his people bow their hearts to walk in obedience and procure acceptance to their service Fifthly The old Testament was confirmed with the bloud of Heb. 9. 18 19 20. Heb. 9 14. Mat. 26. 28. beasts because the typicall Mediatour was not Testator and so was not to die but in the new Testament the true and perfect Mediatour was also the Testator and so the Covenant was confirmed by his precious bloud Sixthly The Law was written in tables of stone yet so as it was Exod. 31. 18 Deut. 9. 10. Deut. 30. 6 11 12. 2 Cor. 3. 5. Jer. 31. 33. Heb. 8. 10. engraven in the tables of the heart though not in that plenty and abundance that afterward for under the old Testament God would have both letter and spirit but more letter and lesse spirit But the Gospel is written in the fleshie tables of the heart yet so as it is committed to writing for in the new Testament the Lord would have both letter and spirit but more spirit and lesse letter then in the old Testament Seventhly The old Covenant was made with one selected Nation though Proselites if any offered themselves might not be excluded but in the new Covenant the world in opposition to Mat. 28. 1â— Dan. 7. 14. the Jewish Nations all Nations
shall flourish The word of the Lord doth alwaies good to them that walke uprightly Micha 2. 7. God doth pronounce all good to them that live according to his Commandments instructions will sinke into such hearts the promises cheare and revive them by the doctrines they are made wise they increase in wisdome they grow Psal 73. 1. from one measure of grace and comfort to another God is good to Israel even to them that be of an upright heart and the word of God doth speake mercie peace quickning and doe good to the upright in heart The integrity of the upright shall guide and Prov. 11. 3. preserve them that is shall procure good direction from the Lord both for his service and for their own happinesse and make them tractable to follow it Contrary to this is the condition of the crooked and unstable who are not led by the word but over-ruled by their lusts and therefore misled by them to their undoing For thus standeth the opposition the integrity of the upright shall guide them in the way and so preserve them but the frowardnesse of the wicked will keepe them from the way and so destroy Isa 40. 4. 1 Sam. 12. 13. Psal 143. 10. â— them The path of the upright is even strait plaine lightsome good the next and shortest cut to heaven that can be I will teach you saith Samuel the good and the right way And the Saints pray Let thy good Spirit bring me into the Land of uprightnesse that is an even and plaine Land where my feet should not stumble Teach me thy way O Lord and leade me in a plain path Psal 27. 11. a way of uprightnesse that my foot tread not aside that I doe nothing unjustly to the dishonour of thy name or offence of mine adversaries God is both the Sun and Shield of the upright their buckler of defence and comfort in this life their crowne and glory in the life to come God saveth the upright in heart He is Psal 7. 10. Prov. 2. 7. Psal 25. 21. Psal 125. 4. Psal 97. 11. a Buckler to them that walke uprightly They may pray with confidence Let integrity and uprightnesse preserve me for I hope in thy word Doe good O Lord to them that be good to them that be upright in heart Light is sowne for the righteous and joy for the upright in heart Comfort is reserved and laid up in store for them though hidden for the present as seed in the ground which will spring and ripen This life is the seed time of an upright man the harvest of his comfort shall be in heaven neverthelesse some portion of that heavenly treasure the Lord doth impart unto him on earth Therefore the upright are called upon Psal 36. â—0 again and againe to rejoyce in the Lord at all times in all conditions to rejoyce heartily before him Shout for joy all ye that are upright in heart praise is comely for the upright All the upright Psal 32. 11. Psal 33. 1. Psal 64. 10. Psal 112. 4. in heart shall glory Vnto the upright there ariseth light in darknesse scil God gracious mercifull and righteous is his light joy and salvation or it ariseth from God mercifull gracious and righteous as some interpret it The secret of the Lord is with the Prov. 3. 31. upright that is his secret and hidden wisdome of attaining true happinesse They are of the Lords privy Councell his intimate and familiar friends whom he will instruct in the way that they Psal 15. 2. Psâ—l 140. 13. Isa 33. 14 15 16. should choose They shall abide in the Mountaine of his holinesse and dwell in his presence for evermore The upright shall dwell with the everlasting burning and not be consumed The Lord will astonish them with feares that give themselves to all manner of sinne and wickednesse but as for them that love and follow uprightnesse he communicateth himselfe graciously and familiarly unto them He stiles himselfe a consuming fire least his Majestie and power should be contemned but whosoever draw nigh unto him with a true and unfained desire to please him in all things they shall feele by the effects that his presence is most sweet and aimiable Psal 112. 2. Neither doth the blessing of God reach to the upright only but to their posterity The generation of the upright shall be blessed But as for the crooked and perverse it is not so with them for their sins are uncovered The froward is an abhomination to the Lord their hope shall perish they shall be cut off from the earth they shall be taken in their own naughtinesse and their end shall be accursed The effects of uprightnesse are many but specially these 1. An heavenly disposition of heart whereby we are affected to love all good and hate all evill truly according to the nature and degree thereof and to have respect universally not equally to every Commandment The high way of the upright is to depart Prov. 16. 17. from evill that is to depart from evill is the case-way of the upright in which they walke rightly fitly securely or in great safety The uprightnesse of David is thus described that he did according 1 King 9. 4. to all that the Lord commanded him and kept his Statutes and his Judgements that he did that which was right in the 1 King 15. 5. eyes of the Lord and turned not aside from any thing that he commanded him all the daies of his life Thus the uprightnesse of Zacharie Luk. 1. 6. and Elizabeth They walked in all the commandements and ordinances of the Lord blamelesse An honest heart mainly desires to please God in matters of justice and judgement the great and weighty matters of the Law for God desires mercy and not Hos 6. 6. 1 Sam. 15. 22. sacrifice and the knowledge of God more then burnt offerings and in the duties of his particular calling because every tree must beare his owne fruit and every man attend to his proper charge and in such duties as in respect of time and place be of greater importance because he must not be wanting to the opportunity but he takes care withall to be faithfull in every circumstance pin hoofe and naile These things ought ye to have done The upright Mat. 23. 23 2. â— mans assurance and resolution is this Then shall I not be confounded when I have respect to all thy commandments I have refrained Psal 119. 6. vers 101. my feet from every evill way that I may keepe thy word For they doe nothing with an upright heart that give themselves liberty to transgresse any one commandment If a man shall keepe Jam. 2. 10. the whole Law soil in outward and externall actions and yet offend in one point willingly and of indulgence so as by the Covenant of grace he shall be held a transgreslour he is guilty-of all Of frailty and weaknesse a man may and
the most holy doth break every commandment and is guilty of none so as it shall be imputed unto him But he that habitually willingly on set purpose shall dispence with himselfe in the transgression of any one commandment or any branch thereof he is a trespasser he shall be accounted guilty 2. To be upright is to stand as it were in Gods presence as one of the words doth signifie Isa 57. 2. as was shewed before I 2 Cor. 12. 19. 2 Cor. 2. 17. 4. 2. 7. 12. Psal 18. 22 23. Psal 119. 16â— have set the Lord alwaies before me Psal 16. 8. So David protesteth his uprightnesse for all his judgements were before me and I did not put away his Statutes from me I was also upright before him and I kept my selfe from mine iniquity And I have kept thy precepts and thy testimonies for all my waies are before thee Thus Job proveth himself to be no hypocrite as his friends Job 13. 15 16. imagined Though he slay me yet will I trust in him but I will prove mine owne waieâ— before him He also shall be my salvation for an hypocrite shall not come before him And seeing he walketh as under the eye and in the sight of the Almighty therefore in some measure he is alike in all places and companies because he remembreth well that God is present in every place and doth behold and discerne all his actions yea his secret imaginations 3. The third effect of uprightnesse is hatred of all sinne of our bosome delightfull profitable sins of secret sins of the sins of our inclination custome education whatsoever but more in our selves then in others and love of good specially the best and chiefest good in others as in our selves Homebred sin is most hatefull because most hurtfull to the soule pernicious to our State dishonourable to God And it is a good token of a plaine and down-right heart when a man is willing to see ready to acknowledge and can with eagernesse of affection set against his owne sinne rather then against the sins of other men For the love of sin is abandoned the heart is framed to self-deniall which it hath not by nature but by grace and sinne will have no pleasure to lodge in that heart where it is thus pursued But true goodnesse is lovely in all men because it proceeds from God conformeth a man after the image of God and inableth to the obedience of his commandment and whose heart is right with God he cannot but rejoyce to see his name glorified by whomsoever 4. Delight in the most high at all times in all conditions prosperity and adversity evill report and good report making God the stay of our soules when oppressing trouble lieth heavie upon us and walking before him in humility meekenesse and feare when all things prosper according to our hearts desire and readily performing our vowes which we made in the day of our calamity Job 27. 10. Job 3. 23. and 2. 3 10. This is a notable effect of uprightnesse Thus Job confirmeth his uprightnesse in adversity he called upon God and waited upon his aide in prosperity he remembred his change eschewed evill stood in awe of God shewed mercy to the poore fatherlesse and widdow comforted them that were in distresse in both estates God was his delight and his portion It is a double and crooked heart that starts aside and varieth in obedience according to outward conditions that goeth forward or backward on this side and on that as occasion requireth that praisetâ— mercy in his need but commendeth sparing and nearenesse when he washeth his pathes in butter The upright is resolved of his way and doth breake through all lets and barrs whatsoever may be cast before Prov. 21. 29. him in his journey A wicked man hardeneth his face but as for the upright he directeth his way As the ungodly man is obstinate in evill so is the upright constant in piety and will not be removed from it I have enclined my heart to performe thy Statutes alway even unto the end Hold thou me up and I Ps 119. 112 117 shall be safe and I will have respect unto thy Statutes continually 5. Respect of Gods approbation more then the applause of men resting well contented that we are allowed of him though disesteemed in the world is a good signe of an even and polished heart A good heart regardeth not much what men thinke or 1 Cor. 4. 3. 1 Thess 2. 4. say so God be well pleased I passe little to be judged of mans judgement yea I judge not my selfe As we were allowed of God to be put in trust with the Gospel even so we speake not as pleasing men but God who tryeth our hearts Let the world fawne or frowne speake faire or revile be quiet or persecute all is one a faithfull man will goe forward in his good course neither starting aside nor turning backe For the heart that is well directed seeketh heaven and not earth the favour of God not the faire countenance of men rest in the world to come not peace in this vale of misery and thus minding his â—ome prepared in heaven he goeth on his race not regarding how little his service is esteemed by earthly men 6. An honest heart is no lesse carefull to returne praise for graces and good things received then to beg supply of what is wanting Isa 33. 1. This is the study of the upright and it becomes them well in which they diligently apply themselves to set forth the goodnesse power mercy and rich grace of God vouchsafed unto them 7. To the upright man the hardest things are easie because they are industrious and chearefull in the workes they take in hand according to the Lords appointment The way of the slothfull is an hedge of thornes but the way of the upright Pro. 15. 19. is made plain 8. The down-right Christian is carefull to shunne all appearances occasions and provocations unto sin willing to suffer admonition and rebuke and constant in the use of all means that he Job 31. 1. Psal 141 4 5. might grow in grace The means whereby truth and uprightnesse may be attained and strengthened are 1. Constant and conscionable dependance upon the preaching of the word effectuall receiving and sound feeding upon it Desire 1 Pet. 2. 1. the sincere milke of the word saith the Apostle He cals the word sincere milke a milke without deceit It is in it selfe truth having the God of truth for the Authour Christ Jesus the truth for Joh. 14. 6. the witnesse the Spirit of truth for the composer of it and it worketh truth in the hearts of them that heare and receive it kindly It is mighty to the purging out of that leaven of fraud which is within us and to the transforming of us into the image of God if it be kindly planted and soundly rooted in the heart and conscience Sanctifie them with thy
eternall person Christ man is fitly called God and therefore in Christ man the God-head is said to dwell properly but Christ his humane nature may not be said to be God and therefore the God-head is not so fitly said to dwell in the humane nature as in the person denominated after it that is in Christ man It will be said if Christ rule in the midst of his enemies then it must follow that he is every where present But that is spoken of the person and not of the man-hood alone Psal 120. 2 and what is said of the person doth not necessarily belong to both natures And Christs dominion over all things doth not require his corporall presence with all things According to his divine nature he is every Joh. 8. 58. Christ in respect of his divine nature is every where present without addition and by the spirituall and effectuall presence of his body he entreth the soules and strengtheneth the hearts of all the faithfull by the power of his grace and truth of his promise Ephes 1. 22. Col. 2. 10. 1 Cor. 11. 3. Christ is the first-borne Col. 1. 18. Heb. 1. 2 4. and heire of all things 2 Cor. 4. 5. where present according to the effects of his providence wisdom power grace c. according to his humane nature he is essentially in heaven and now only in heaven but his dominion is over all things which doth not denote soveraignty power or omnipresence essentially divine but glory and Majesty next to divine as was said before The fift thing implied in Christs sitting at the right-hand of the Father is that in speciall he is the head of his Church The word Head is used sometime for one who in any kind is before or above other and in this large sence Christ is the Head of the Angels that is their ruler or governour one that is above them man is the Head of the woman Christ of man God of Christ But here it signifieth that Christ is so over his Church that he is in a more neare and communicative sort conjoyned with it as the head is with the body and members Looke as the King hath a more intimate and aimiable superiority over his Queen than over any other subjects so it is here in Christ our King whose dominion towards his Church who is his Spouse and Queen is more aimiably tempered and nearly affected then is his government over any other Christ hath taken the selfe same holy and spirituall nature with his Church standing as well of that which is outward and sensitive as of that which is inward and intellectuall The faithfull are united to him here by knowledge of faith and love such as Christ himselfe by his Spirit begettetâ— in them as hereafter by glorious light and love He doth communicate unto them that whole life of grace and glory which they have or shall receive direct and move them outwardly by his signifying will and inwardly by sending his Spirit which moveth with efficacy to that which he sheweth and followeth them with aides inward and outward least their faith should be prevailed against Though betwixt the faithfull and Christs naturall body there be a bodily distance yet the Spirit which commeth from Christ doth so joyne them with him that nothing commeth twixt him and them The same life of grace for kind which is in Christ is in every faithfull soule as fire Caro Christi noâ— vivificare dicitur quatenus pro mundi vitâ— data est fide a nobis manducatur hoc est per modum merite simul ejusmodi efficaciae quae Mediatoris personae propriè conveniat Regnat ubique Deus homo divina humana voluntaâ—e ac nutu Filius vivit propâ—â—r Patrem Joh 6. 57. Fâ—lius à Patre habet aeternam increatam vitam ut homo quoque ab codem beatam creâ—tam vâ—â—am habetiut Mediator vitam beatam nobis carnis suae troditione in mortem acquisivit divina sua virtue in nobis effccit Gal. 3. 14. See Field of the Church 1â— 5. cap. 16. Sobin art 3. de person Christ p. 316. Petimus ut Christus nobis velit dare spiritam idqueâ—am humana quam divina sua voluatate tamen non petimus ut secundum humanam naturam ab ipso procedat incorda nostra Sp S seu ut humana per ipsum operetur nam etiam processio Sp. S. operatio perâ—psum est proprium Dei talis opus alterum ad intra alterum ad extra sed ut etiam humana voluntate velit hanc operationem Dei tatis suae in nobis Heb. 1. 6. Ps 9. 7. Phil. 2. 10. Rò 14. 11. Isa 45. 23 Joh. 5. 22. Psal 2. 12. Joh. 3. 15 16 17 18 36. Joh. 6 29 12. 36. Joh. 14. 1. Rom. 15. 12. Mat. 12. 21. Act 7. 50 60. 2 Joh. 3. Rev. 1. 4 5. Ro. 1. 7. Syr. 1 Co. 1. 3. 2 Co. 1 2. Gal. 1. 3. Ephes 1. 2. 2 Tim. 1. â— kindled fire kindling is of the same nature And Christ having fulnesse of grace and glory for all his he cannot be but most ready to communicate with them every thing for their good Christ is the Head of his Church both as God and man our Mediatour For did not the divine nature which is the fountaine of all life naturall and supernaturall dwell with this man or humane nature we could not be enlightned or quickned by it He that eateth my flesh saith Christ hath life in him not that this nature of it selfe can doe these things but because the Deity dwelleth with it and by it as by an instrument joyned personally with it doth properly and efficiently worke these things The omnipotent power of creating spirituall graces is not in the humane nature nor the omnipotent actions which doth produce them doe or can proceed from the humane nature but they are in God only and from God in and with the humane nature working to the same effects according to its property Christs humane nature hath both understanding and will whereby he worketh and is an internall instrument united within the person of God the Son as a part of his person in a sort yea more neerly but these divine works which Christ the Mediatour worketh the chiefe vertue and action which properly effecteth them is in God not communicated really with the other nature though it doth worke them in this humane nature with it yea and by it as a most nearly conjoyned instrument which within the person of God the Son hath his proper actions concurring in an inferiour degree of efficiency to that which the divine nature properly and principally worketh God worketh graces Christ man worketh the same the divine nature createth them and infuseth them into this or that man through Christ man being as a common conceptacle or conduit-pipe The humane nature worketh them not by powerfull creating them but by taking away sin and the cause that so way
Messiah taught and commanded in the Law The true sense and meaning of the Law is to be gathered out of the writings of the Prophets for the same Spirit that breathed the Law informed them in what Jer. 4. 1 2 3. and 3. 13 14. c. Rom. 3. 21 22. The righteousnesse of the Law is testified by Moses and the Prophets c. Deut. 12. 32. and 31. 12. sense the Law was given and how to be understood But by the Exposition of the Prophets it is cleare that the Law as it was given by Moses did admit repentance and consequently require faith in Christ And if the Law did not command faith in Christ the Messiah then might not the Jewes beleeve in him for they were forbidden to adde any thing thereto or to take ought therefrom The Law was to the Jewes a rule according to which they ought both to live and worship God to which they might not adde the least â—ot or title of their owne heads so that either they must not worship praise pray unto and believe in God in and through the Messiah or else faith in him must necessarily be required The Decalogue if we precisely consider the things expressed therein doth not containe many things written of Moses but as it was a summe and abridgement of the whole Law whereunto every particular must be referred and from which as a fountaine it was derived it is a perfect rule whereunto nothing might be added And if without faith it be impossible to please God or to obtaine Salvation the Law which promiseth eternall life to them that keep it doth require faith as well as love or obedience For if faith be necessary to Salvation it cannot be that man a sinner should be justified if he could keep the Law because he cannot by future works purchase Redemption from former transgressions And from all this it followeth that the Law as it was given to the Jewes is for substance the Covenant of grace or a rule according to which the people in Covenant ought to walke The Law is and ever was a rule of life to men in Covenant Matt. 5. 18. One jot or title of the Law shall in no wise passe till all be fulfilled fulfilled in respect of unpartiall and sincere obedience for of that our Saviour speakes as is manifest by the words following He that shall breake the least of these Commandements and teach men so shall be called least in the Kingdome of Heaven except your righteousnesse shall exceed the righteousnesse of the Scribes and Pharisees that is righteousnesse of habite and practise which is that which the Law as it is taken in that place required Many things are objected to the contrary which must be cleared before we passe further As first it will be said that in the Law there is no mention made of Christ without which there is no faith And what the Law revealeth not that it commandeth not But in the Law there is frequent mention of the Messiah and perpetuall adumbration and representation of him and Heb. â—0 â—â— and 8 5. his oblation in washings and sacrifices The Apostle Paul where he professedly handleth the chief heads of faith to wit that Christ ought to suffer and rise againe from the dead denieth that he Act. 26. 23. 1 Cor. 15. 3 4. said any thing besides that which the Prophets and Moses did foretell should come And our Saviour proved out of Moses that he must first suffer and then enter into glory And no marvell Luk. 24. 27 44 seeing Moses by divers types and figures shadowed forth the death and resurrection of Christ as shall be shewed after But in the Decalogue there is no mention of Christ Neither is Moses vvrote of Christ Act. 3. 2â— and 7. 37. Joh. 1. 45. that they should beleeve in him Joh. 5. 4â— Many Prophets just men desired to see his dayes Mat. 13. 17. Luk. 10. â—4 Iun. in Psal 122. ver 4. Abraham rejoyced to see Christ Joh. 8. 56. Gal. 6. 16. that absolutely true For when God saith he is their God who delivered them out of the Land of Egypt doth he not propound himself a Redeemer a spirituall Redeemer of them from the bondage of sinne and Satan whereof that deliverance was a type But he is not a Redeemer from spirituall bondage but in Christ Implicitely therefore in these words Christ is contained and proposed unto us which is done according to the condition of those times wherein as yet all things were infolded and wrapped up And it cannot easily be imagined how Christ should be revealed in the Ceremoniall Law if there be no mention of him expresse or implicite in these words As the Morall Law doth shew and discover sinne so was the Ceremoniall Law as a bill or bond put into the hand of God whereby they did acknowledge themselves indebted to his Divine Majestie and as the Ceremoniall Law was a Schoole-master to point out and direct us unto Christ so was the Morall a rule of obedience to them that be in Covenant with God which of necessity doth presuppose the revelation of Christ in some sort The Ninevites in the threatnings denounced against them by the Prophet Jonas did apprehend a promise of mercy to be implyed upon condition of their repentance which promise was made in Christ And is it any marvell then we should affirme the knowledge of Christ to be manifested in some sort in those words of the Law if we consider the words of the Law it doth command that we love God above all and our Neighbour as our selves but if we search out the meaning of the words we shall find it to be such a love as proceeds from faith and from what faith but in the Messiah That is the foundation upon which all works of love are builded In faith it self or with it there is a motion of the soule towards or a desire of the heart to obtaine the good promised joyned with an hatred of sinne and wickednesse which may be called inchoate love but true sound intire love whereby we affect God as our Father most neerely conjoyned to us and reverence him as the fountaine of all good things and benefits which of his meere grace he conferreth upon the children of his love and we daily expect from him even such as accompany life and salvation this is the effect of faith and followeth the apprehension and habitation of Christ in the heart Faith in Christ is not commanded in the Morall Law as it was engraven in the heart of Adam in the state of innocency but as it was given to Israel to be a rule of life to a people in Covenant it was presupposed or commanded For the generall substance of duty the Law then delivered and formerly engraven in the heart was one and the same but not in respect of the subject by whom the object to whom or the grounds whereupon obedience was required Confidence in God was required