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
thing whereunto it is imputed In the last phrase imputation commeth in betwixt righteousnesse it selfe as the thing imputed and life as the end whereunto it is imputed This passage whereof we now speake is diversly interpreted by Orthodox Divines but all aiming at the same truth and meeting in the maine being rather severall expressions of the same truth then different interpretations The first is That faith is imputed unto righteousnesse that the obedience of Christ apprehended by faith may be righteousnesse unto the apprehender For faith and beleeving ever implieth the possession of Christ and his obedience in our hearts and the imputation of faith unto righteousnesse is the thing that makes Christ possessed by faith to be our righteousnesse Christs obedience is righteousnesse in it selfe so that it is neither our faith nor Gods imputation of our faith that makes his obedience to be righteousnesse but imputation of faith to us as ours maketh the obedience of Christ possessed by faith being righteousnesse in it selfe to be our righteousnesse For as the making of that whereby we obtaine possession to be ours maketh the thing possessed also to be ours so that imputation of faith which is a gift supernaturall and not within our power maketh Christs obedience to be that unto us which it is in itselfe though it were never imputed unto us And to confirme this exposition that of the Apostle is alleadged With the heart man beleeveth Rom. 10 10. unto righteousnesse and with the mouth he confesseth unto salvation In which sentence the Greeke word which is rendred unto cannot be rendred for without darkning if not perverting the true sence and meaning of that place For we are said to believe with the heart unto righteousnesse in the same sence and meaning wherein we are said to confesse with the mouth unto salvation Neither is there any reason why faith should be said to be imputed unto righteousnesse in any other sence as concerning the word unto then we are said to believe unto righteousnesse but in all reason the Greeke word which we render unto must in both these phrases be taken in one and the same sence that is as we believe with the heart to this end that we might by faith as the only apt and meete instrument and only covenient and effectuall meane to apprehend and possesse attaine to the possession of the righteousnesse of God in Christ even so the Lord our God imputeth faith to us as our own to this end that the righteousnesse which we possesse by it may make us righteous before him or be righteousnesse unto us in his sight The second exposition is that faith is graciously imputed reckoned or esteemed for righteousnesse or in the place or steed of righteousnesse because the righteousnesse of Christ is imputed to none but beleevers For those sinners onely are justified before God who we speake of them that live till they come to yeares of discretion by a sound and saving faith doe lay hold of and rely Quae semper tacentur nunquam affirmantur Quae affirmantur dum reliqua tacentur sola affirmantur upon Jesus Christ as he is set forth of God to be a propitiation Hence it is that the Covenant of Grace in steed of the righteousnesse of the Law required to legall Justification which is wanting in us by reason of our sins exacteth no other thing inherent in us as a cause of Justification or condition in respect whereof we are justified but faith alone And thus in a fit sence it may be said that faith is of grace accounted in steed of legall righteousnesse not that it is the meritorious or materiall cause of our Justification as legall righteousnesse should have been if Justification had been by the Law nor that it is accepted for the perfect righteousnesse of the Law but because it is the sole instrumentall or conditionall cause required on our part to Justification in respect whereof we are acquitted from our sins For in the Covenant of workes perfect obedience is required at our hands to Justification but in the Reputare sive imputare adjustitiam idem est quod in justitiae loco numerare Covenant of Grace nothing but faith on our parts is called for and that not as the forme or matter of Justification but the instrument only whereby we receive remission of sins and are partakers of the merits of Christ The third Exposition is that when faith is imputed for righteousnesse it is not to be understood materially as though the dignity worth and perfection of faith made us just but relatively and in respect of the object that is to us beleeving righteousnesse sc of Christ is freely imputed and by faith we receive righteousnesse and remission of sins freely given of God And therefore to say faith justifieth and faith is imputed for righteousnesse are phrases equivalent For faith justifieth not by it's merit or dignity but as an instrument and correlatively that is the merit of Christ apprehended and received by faith justifieth not faith whereby it is apprehended and received unlesse it be by an improper speech wherein the act of the object by reason of the neare and strict connexion betwixt them is given to the instrument And with this exposition for substance of matter agreeth theirs that make an Hypallage in these words faith is imputed unto or for righteousnesse as if the sence was this righteousnesse is imputed unto faith or the faithfull are partakers of the righteousnesse of Christ The thing questioned in these expositions is whether the words must be taken tropically or properly but the matter and substance of doctrine contained in them is one and the same For herein they all agree that Abraham did beleeve the whole truth of God revealed but his beleefe which was accepted for or unto righteousnesse did respect the promised seed Abraham beleeved the power of God to performe whatsoever he promised he beleeved whatsoever God plainly promised and he beleeved what God promised though farre off as the giving of the Land of Canaan but the principall thing promised was that in his seed all Nations of the earth should be blessed and belief in this promise was accepted for righteousnes All earthly promises made to Abraham proceeded from the meer love and favor of God towards him and many of them were types and figures of spirituall so that in beleeving them he must needs beleeve the promise of blessing in his seed which is Christ Abraham could beleeve no promise but he must beleeve that God is the rewarder of them that diligently seeke him but he cannot beleeve in God as the rewarder of them that seek him unlesse he have an eye to the promised seed The righteousnesse here mentioned is not the singular righteousnesse of this or that act whereby a man is said to doe justly or righteously which is called the righteousnesse of fact but universall righteousnesse or the righteousnesse of Justification whereby a man is freely acquitted
it teacheth that without faith it is impossible to please God And if man stand in need of a Saviour he is lost in himselfe so the prescribing of the remedy doth discover the malady Without hope of pardon there is no true turning unto God but the Gospell propoundeth mercy to them that humble their soules and conâ—esse their sinnes If men may be perswaded and drawn to come unto Christ allured and inticed by faire and sweet promises then the Gospell is the sole instrument of Hos 2. 14. Epâ— 2. 17. conversion but conversion is a faire or slattering perswasion if I may so call it Terrours drive no man unto God of themselves but rather from him unlesse he be pleased to work by them and gentle perswasions may prevaile if God vouchsafe to put in with them God doth freely give his Word to whom he please as long as he please and in what manner it seemeth best unto him in his infinite wisdome He gave his Law unto Jacob his Statutes and Judgements unto Israel he hath not dealt so with every Nation The Psal 147. Act. 17. 30. times of ignorance God regarded not Greater things were done in Capernaum Chorazin and Bethsaida then were done in Mat. 11. 23 24. Tyre and Sidon Sodome or Gomorrah Paul was forbidden to preach the word in Asia and the Disciples to enter into the Act. 16. 6. Mat. 10. 5. wayes of Samaria Greater meanes God doth vouchsafe to them that are worse and more meanes to them that be more obdurate Ezek. 2. 7. and 3. 7 8 11. Act. 13. 46. in their sinnes like to them that are unlike and lesser to them that be not so deeply plunged into profanenesse For God doth exhort them that they might be inexcusable that they might know a Prophet had been amongst them that it might be for Ezek. 2. 5. Matt. 24. 14. Isai 6. 9 10. Mat. 13. 14 15 16. Rom. 9. 23. Luke 2. 34. a testimony against them that they might be hardened and that the glory of God might be manifested in the vessels of wrath Thus Christ is set up for a signe that shall be spoken against and for a rock of offence 1 Pet. 2. 7 8. The Word is a morall instrument of conversion which God is pleased to use without which he doth not ordinarily work but it hath no power of it self to work and therefore conversion is the immediate work of the holy Ghost notwithstanding the meanes which God useth in the turning of a sinner Naturall instruments being moved have some power to worke of themselves or by their own faculty morall not so The Word is a fit instrument though of it selfe it have no power to produce the effect For though conversion be not a bare morall perswasion yet it is effected by perswasion or at least not without perswasion In the change God dealeth with man as a reasonable creature or instrument which is to be renewed by grace and allured by promises sweet pleasant profitable firme and sure Now the Word is very fit to convey those admirable and most forcible perswasions from the eare unto the soule The Word is more generally published in the times of the Gospell and Kingdome of the Messiah then it had been in former ages God is in Christ reconciling the world unto himselfe 2 Cor. 5. 19. and hath committed unto us the word of reconciliation the Gospell which hath been preached unto every creature under Heaven Col. 1. 23. that is to all Nations Jewes and Gentiles and to all sorts and sexes noble base learned or unlearned bond or free And thus Col. 1. 6. Mat. 28. 19 20. Rom. 10. 21. it did come unto them they not minding it or having it once in their thoughts And hereof this is an argument that it commeth not where it is sought but where it is gainsaid The Spirit was more abundantly poured forth upon the Church after the Resurrection of Christ The Pastours of the Primitive Churches were faithfull and diligent the primitive Christians did 1 Thes 1. 8. not hide their candle under a bushell but did shine as lights to others and labour their conversion and the Gospell like the Sunne for clearnesse did spread forth the beames of light more abundantly The Gospell is more glorious then the Law or truth of God manifested in the old Testament that was as a Candle that could not spread it light farre this as the Sunne disperseth his 2 Cor. 3. 5 6 7 8 9 10 11. beames farre and nigh It is the ministration of life a quickning spirit the ministration of righteousnesse which shall endure for ever and in this respect it doth exceed in glory it is a Gospell full of glory If the types of Evangelicall things were glorious how much more glorious must the Gospell it self needs Gal. 1. 27. Jam. 2. 8. 2 Cor. 3. 8 9. 1 Thes 2. 12. 1 Pet. 1. 12. be The Gospell is called a glorious Mystery a royall Law a ministration of glory nay glory it self a glory which draweth the study and amazement of the most glorious creatures unto it The publisher of the Gospell is Jesus Christ the only begotten Sonne of God who being in the bosome of the Father the truth Joh. 1. 18. it selfe and most familiarly acquainted with all his Counsells hath revealed and brought it to light The matter it selfe is great Salvation such as eye hath not seen Heb. 2. 3. 1 Cor. 2. 9. care hath not heard nor ever entered into the heart of man to conceive Newes from heaven touching righteousnesse and life eternall through faith in Jesus Christ Gods wisdome power goodnesse mercy grace longsuffering c. are gloriously set forth in the Gospell The maine subject is Christ the brightnesse of his Fathers glory Heb. 1. 1 2 3. Col. 1. 19. the Image of the invisible God This word propounded by the ministery of man is not only preparatory as if an other word which may be called consummatory must be suggested by the Spirit unto the minde For the holy Ghost doth not inlighten the soule by his internall action into any other acknowledgement of Christ then that which is contained in the Word externally proposed or affect the heart with other senses then which are proposed out of the same Word Faith is Rom. 10. 14 15 16. 17. by hearing that is by preaching and preaching by the Word of God that is by commission or edict from God But this preaching did perfectly containe all things consummatory for the sanctification Joh. 17 17 20. Joh. 14. 16. Joh. 15. 15. 17. 8. Joh. 1. 18. 3. â—2 Joh. 16. 13. of the Church even all things which Christ taught to his disciples which he had heard of the Father and were delivered unto him who was in the bosome of the Father all truth whereby not the Apostles only but the whole Church even to the end of the world shall be sanctified The wisedome of
to love them saith Moses and he chose their seed after them Deut. 10. 15. When I passed by thee and saw thee polluted in thine owne blood I said unto thee when thou wast in thy blood live Ezek. 16. 6. See Ezek. 36. 32. Luk. 1. 54 55 72 78. This Covenant was made in Christ in and through whom we are reconciled unto God for since God and man were separated by sinne no Covenant can passe betwixt them no reconciliation can be expected no pardon obtained but in and through a mediatour Sinnes were never remitted unto any man no man was ever adopted into the place and condition of a sonne by grace and adoption but in him alone who is the same yesterday to day and for ever Jesus Christ true God and true man Act. 4 12. Heb. 13. 8. The fall of our first parents was occasion of this Covenant for Actus nostrae liberationis divinam bonitatem causam habet Sed aliter actus exactio nimirum paenae per modum satisfactionis caâ—sam eam habet quae ad paenam exegendam irritat id autemest peccatum God suffered him to slip that he might manifest the riches of his mercy in mans recovery Mercy freeing man from misery possible might have taken place before transgression and have discovered it selfe in the preventing of sinne and so of misery but it seemed good unto Almighty God to suffer misery to enter upon man through sinne that he might make knowne the infinite riches of his mercy in succouring and lifting him up being fallen and plunged into a state remedilesse and desperate for ought he knew Besides we may conceive that Almighty God upon just grounds disdaining that such a base creature falne by pride should thus upon advantage of the mutability of his reasonable creature ruinate the whole frame of the Creation and trample the glory of his name under foot and withall looking upon the Chaos which sinne had brought and would further make if some speedy remedy was not provided did out of his infinite and boundlesse love to man though in the transgression and just and dreadfull indignation against Sathan give forth this gratious and free Covenant The forme of this Covenant stands in gratious and free promises of all good to be repaired restored augmented and a restipulation of such duties as will stand with free grace and mercy For the Covenant of Grace doth not exclude all conditions but such as will not stand with grace The Covenant which was made of free love when we lay wallowing in our blood and which calls for nothing at our hands but what comes from and shall be rewarded of meere grace is a Covenant of grace though it be conditionall So the pardon of sinne is given of grace and not for workes though pardon be granted only to the penitent and faith on our part a lively unfained and working faith be required to receive the promise The parties covenanting are two and so are the parts of the Covenant the one in respect of God the other in respect of man A Covenant there is betwixt God and man but no mutuall obligation of debt for such mutuall obligation is founded in some equality but there is no equality between the Creator and the creature much lesse betwixt the Lord most high and man a sinner If man had never offended God almighty who gave him his being and perfection could not have been indepted unto him but as he was pleased to recompence the good of obedience in the creature that never deserved punishment much lesse can God be indepted to the creature that hath offended who can neither endure his presence nor beare the weight of his wrath nor satisfie Justice nor deliver his soule from the thraldome of sinne The obligation of man to God is of double right and debt but it is of rich grace and abundant love that God doth bind himselfe unto man God doth promise in this Covenant to be God and Father by right of redemption and Christ to be Saviour of them that beleeve in God by him and in faith do yeild sincere uniforme willing upright and constant obedience unto his Commandements Jer. 31. 31 32 33 Deut. 31. 6. Ezek. 36. 25 26. Gen. 15. 1 4 5. Jer. 32. 40. 33. 9. Heb. 8. 10 11 12. Isa 54. 7. Hos 2. 19. The stipulation required is that we take God to be our God that is that we repent of our iniquities believe the promises of mercy and embrace them with the whole heart and yeeld love feare reverence worship and obedience unto him according to the prescript rule of his word Repentance is called for in this Covenant as it setteth forth the subject capable of Salvation by faith but is it selfe only an acknowledgement of sinne no healing of our wound or cause of our acquittance The feeling of Luke 13. 5. Act. 11. 18. 2 Cor. 7. 10. Ezek. 18. 27â— paine and sicknesse causeth a man to desire and seeke remedy but it is no remedy it selfe Hunger and thirst make a man to desire and seeke for food but a man is not fed by being hungry By repentance we know our selves we feele our sicknesse we hunger and thirst after grace but the hand which we stretch forth to receive it is faith alone without which repentance is nothing but darknesse and despaire Repentance is the condition of faith and the qualification of a person capable of Salvation but faith alone is the cause of Justification and Salvation on our part required It is a penitent and petitioning faith wherby we receive the promises of mercy but we are not justified partly by prayer partly by repentance and partly by faith but by that faith which stirreth up godly sorrow for sinne and enforceth us to pray for pardon and Salvation Faith is a necessary and lively instrument of Justification which is amongst the number of true causes not being a cause without which the thing is not done but a cause wherby it is done The cause without which a thing is not done is only present in the action and doth nothing therein But as the eye is an active instrument for seeing and the care for hearing so is faith also for justifying If it be demanded whose instrument it is It is the instrument of the Soule wrought therin by the Holy Ghost and is the free gift of God In the Covenant of workes workes were required as the cause of life and happinesse but in the Covenant of grace though repentance be necessary and must accompanie faith yet not repentance but faith only is the cause of life The cause not efficient as workes should have been if man had stood in the former Covenant but instrumentall only for it is impossible that Christ the death and blood of Christ and our faith should be together the efficient or procuring causes of Justification or Salvation When the Apostle Rom. 3. â—â— 22 28 30. Gal. 2. 16. 17. Rom. 4. 2 3. writeth that man
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
fulnesse of time came And hence the Covenant of Grace is distributed into the Covenant of Promise or the New Covenant so called by way of excellency For the Foundation and Mediatour of the Covenant of Grace is our Lord Jesus Christ but either to be incarnate crucified and raised from the dead or as already Act. 4 12. Heb. 13. 8. incarnate crucified and truly raised from the dead and ascended into Heaven For there was never sin forgiven but in him alone who is the same yesterday and to day and for ever Therefore although before the Incarnation Christ was only God he was our Mediatour yet not simply as God but as the divine person who should take our flesh and in it should finish all the Mysterie of our Redemption and therefore he is called the Lambe of God slaine from the beginning of the world and the Fathers by his grace were saved even as we In the acts of Mediation three things may be considered Reconciliation by which we are accepted of God Patronage by which we have accesse unto the Father Doctrine whereby God hath made himselfe knowne unto men by a Mediatour This third act might be done before he assumed our flesh and indeed was done but the two first did require his comming in the flesh although the fruit of them was communicated to the Fathers under the Old Testament by force of the divine Promise and certainty of the thing to come with God If it be objected that the cause is before the effect and therefore the incarnation and death of Christ must goe before the communication of the fruit and benefit thereof unto the Fathers The answer is That in naturall causes the Proposition holds true but in morall causes the effect may be before the cause and so the fruit and vertue of Christs death was communicated to the Fathers before his Incarnation But although the Sonne of God before he was manifested in the flesh was our Mediatour with God to whom future things are present because he should be and therfore for his sake sinnes were remitted men did teach and learne by his Spirit the Church was governed by him yet the manner and reason of that Mediation was proposed more obscurely the force and efficacy of it was lesse and did redound to fewâ—r The Covenant of Promise then was that Covenant which God made with Adam the Fathers and all Israel in Jesus Christ to be incarnate crucified and raised from the dead And it may be described the Covenant wherby God of his meere grace and mercy in Jesus Christ to be exhibited in the fulnesse of time did promise forgivenesse of sinnes spirituall adoption and eternall life unto man in himselfe considered a most wretched and miserable sinner if he should embrace and accept this mercy promised and walke before God in sincere obedience God the Father of his meere and free grace and mercy looking upon man in Jesus Deut. 9. 5. Gal. 3. 18. Luk. 1. 54 55. Christ in whom he is reconciled is the Author and cause of this Covenant He hath hâ—lpen his servant Israel in remembance of his mercy as he spake to our Fathers to Abraham and to his seed for ever Thus saith the Lord God of Israel your Fathers dwelt on Josh 24 â— the other side of the floud in old time even Terah the Father of Abraham and the Father of Nahor and they served other gods And I took your Father Abraham from the other side of the floud and led him throughout all the Land of Canaan and multiplied his seed and gave him Isaac The condition required in this contract is the obedience of faith Remission of sinnes gratious adoption in Christ and the Inheritance of eternall life is promised to beleevers and eternall condemnation peremptorily threatned against unbeleevers Christ whom God hath exhibited in the Gospell as he was promised to the Fathers in the Scriptures of the Prophets is the object of this Covenant The end thereof is the praise of the glorious grace and mercy of God in Christ to come In this Covenant there is a mutuall compact betwixt God and man God in mercy promising and man in duty binding himself unto the Lord. It was made with man a sinner and reacheth to the faithfull and their seed as God hath promised to accept the children of beleeving parents upon due and religious tender of them made unto his Highnesse according as he hath prescribed but saving effectually it was made with them only who beleeve in him that justifieth the ungodly be the heires of salvation and walke in the steps of our Father Abraham This Covenant doth beget children to liberty doth administer the righteousnesse of faith and the inheritance by faith hope peace of conscience life in Christ and spirituall joy is the effect thereof Internally the Spirit doth seale up the truth of this Covenant in 2 Cor. 4 13. Rom. â— 4 5. Gal. 3. 18. Rom. 8. 15. Gal. 3. 14. Gen 22. 16. Luk. 1. 73. the hearts of the faithfull For when the adoption and the inheritance pertained to the Fathers under the Covenant of promise the spirit of adoption and earnest of the inheritance pertained unto them likewise Externally it was delivered and confirmed by word and oath and sealed by the Sacraments For substance also this Covenant was everlasting and unchangeable The New Testament did not abolish the former but the former was fulfilled by the latter And in all these things it doth Psal 105. 10. agree with the new Covenant which here only are but briefly named because the confirmation of them must be sought in the Chapters following And if the Covenant of Promise and the New Covenant doe thus agree in substance then it must necessarily follow That there Eph. 2. 18 19 20. and 4. 4 5. is but one Church of the Elect the same Communion of Saints one Faith one Salvation and one way of obtaining the same viz. by Faith in Christ Secondly that the Word of God was no lesse incorruptible seed Rom. 11. 17. to the Fathers and the Israelites then to us That the Fathers did eat the true flesh of Christ by faith as well as we in the times of 1 Cor. 10. 2 3. 2 Cor. 4. 13. the Gospell That they and we are partakers of the same Spirit and that the Sacraments of the Jewes did signifie and seale to them the same promises of eternall life which our Sacraments doe to us The Sacraments of the Old Testament were not types of our Sacraments as sometimes they are called by Divines but they typified the same things that ours doe For as the Covenants under which they and we lived were one for substance so are the Sacraments one in their common nature and signification Thirdly that the faithfull before Christ were saved by the free mercy of God in Christ did know God and Christ had the Heb. 11. 9. Psal 105. 15. Isai 51. 6. spirituall promise of life eternall and were
and graciously to reward it As God was pleased freely to make these promises to Abraham so also to confirme the same unto him by Oath By my selfe have I sworne saith the Lord. Wherein God willing more abundantly to shew unto the heires of Promise the immutability of his counsell confirmed it by an Oath that by two immutable things in which it was impossible for God to lie we might have strong consolation who have fled for refuge to lay hold upon the hope set before us Abraham was strong in faith yet was it not superfluous or altogether needlesse that God of his superaboundant love and mercy should adde his Oath to the former promise for the further setling and assurance of his servant Here that common saying may be of use Aboundant cautelousnesse doth not hurt nay it is of great profit and behoofe But this is to be further noted that God had respect to the posterity of Abraham For Isaack was present then to whom the promises were confirmed in his father which when both the one and the other ought to inculcate to their posterity it was a matter of no light moment that they might holily affirme that God hath confirmed them both by word and Oath In this passage Abraham believed God and it was imputed to Gen. 18. 6. Rom. 4. 3. Gal. 3. 6. Jam. 2. 23. him for righteousnesse both the spirituall good things promised on Gods part in the Covenant and the condition required on mans part are implied For the Apostle hence concludes that Abraham was freely justified by grace through the redemption that is in Christ Jesus and in this is included all eternall and spirituall blessings which doe accompany each other For whom God doth justifie them he glorifieth In the first expression the thing required on our parts was obscurely implied and we had much to doe to find it out but in this passage it lieth bare Abraham believed c. This condition in Abraham the Apostle fully followeth against the Justiciaries of his and our times opposing it to the condition of works in attaining the blessings of Abraham strongly proving that this faith made Abraham the friend of God and a justified person having nothing to glory in this kind before God from any worke But seeing this text is so oft alleadged and pressed by the Apostles and so much controverted among men it is not amisse to handle the words more at large In the Originall word for word they run thus He beleeved the Lord or in the Lord and he imputed that to him righteousnesse The Sptuagint render it and the Apostles alleadge it thus Abraham beleeved God and it was imputed to him for righteousnesse The word believed imports he thought the words of God to be sure certaine stable and constant and signifieth such a beliefe as is opposed to fainting as it is said of Jacob when he heard the report of his sons that Joseph was alive his heart fainted because he believed not but when he believed his heart revived Gen. 45. 25 26. And David saith of himselfe I had fainted unlesse I had beleeved Psal 27. 13. So that it is a lively motion of the heart or soule assenting unto and trusting in the word of God as firme and stedfast Now whether you reade the word following in or upon God as Arias and Pagnine or God as the Apostles alleadge it it is all one for here to believe God as all circumstances doe shew is to put trust and confidence in God or with lively adherence to sticke or cleave Joh. 5. 24. unto the word of God And he imputed sc God or he in whom Abraham believed as the construction it selfe and words following manifestly convince or it was imputed as a Isa 22. 8. Mich. 1. 7. Ezek. 23. 47. Gen. 50. 20. 1 Sâ—m 18. 15. Jer. 18. 7 8. 49. 30. 2â— 11. Exod. 26 1. 39 32. Psal 40. 17. active verbes amongst the Hebrewes are expounded passively The word translated imputed is of large signification and imports to thinke reckon Rom. 6. 11. Psal 44. 22. Rom. 8. 36. devise purpose conclude Rom. 3. 28. resolve plot esteeme fore-see reason Mark 11. 31. consult of a matter how it may be brought to passe looke unto and take care of But more properly to the matter in hand it is to account unto a man or repute unto a man or reckon unto a man any thing to be his or to be good paiment and satisfaction for him in his accounts And that we may the better conceive the meaning of it in this text let us consider some other passages in which it is used Bloud shall be imputed unto that man he hath Gen 38. 15. 1 Sam. 1. 13. Lev. 17. 4. 25. 5â— Numb 18. 27. 2 Sam. 19. 19 20. shed bloud This your heave offering shall be reckoned unto you as though it were the corne of the threshing floore Let not my Lord impute iniquity to me Blessed is the man to whom the Lord imputeth not sinne Phineas stood up and executed judgement and so the plague stayed and that was counted to him for righteousnesse If the uncircumcised keepe the ordinance of the Law Psal 32. â— Psal 106. 31. Rom. 2. 26. Rom. 4. 11. 5. 18. Rom. 9. 8. 1 Cor. 4. 1. 2 Cor. 5. 19. â— Cor. 12. 6. 2 Tim. 4. 16. shall not his uncircumcision be counted for circumcision That righteousnesse might be imputed to them also Sinne is not imputed when there is no Law The children of the promise are counted for the seed Let a man so account of us as of the Ministers of Christ God was in Christ reconciling the world to himselfe not imputing their sinnes unto them I refraine lest any man should account of me above that he seeth in me At my first answering no man assisted but all forsooke me I pray God that it may not be laid to their charge Even as David also describeth the Rom. 4. â— blessednesse of the man unto whom God imputeth righteousnesse without works If he hath wronged thee or oweth thee ought put Philem. v. 18. Rom. 4. 4. that on mine account Now to him that worketh the wages is not counted by favour but by debt Here it hinders nothing that righteousnesse imputed should simply note out a righteousnesse of grace and acceptation whenas the word imputed joyned with others noting desert and debt may signifie the cleane contrary For example when it is said that God gives gifts unto the sonnes of Psal 68. 18. Eph. 4. 8. men all understand a free bestowing of good things amongst them but when he saith he giveth them the spirit of slumber Rom. 11. 8. eyes that they should not see eares that they should not heare then albeit the word giving in it selfe promiseth some grace yet being matched with such words it hath a contrary signification to that which naturally it signifieth when mention is simply of violent men and of raveners or
of death what was his comfort even this the conscience of his integrity O Lord remember how I have walked before thee in truth and with Isa 38. 3. a perfect heart This was his refuge though the good workes he had done were in regard of his calling of the highest note the restoring of the true worship of God the purging of the defiled Temple and Priest-hood yet he did not comfort himselfe in these so worthy workes but in the perfection of his heart knowing well that the worke it selfe though never so glorious is of no esteeme if the heart be rotten perverse or halting The entire in Prov. 11. 20. heart are the Lords delight greatly beloved of him for the present and shall more fully see feele and enjoy the comfort and happinesse of his favour in time to come The Lord God will Ps 84. 11. Isa 60. 19. with-hold no good from them that walke in integrity for he is both their Sunne and Shield he will give grace and glory As the Sunne doth illustrate cherish and quicken all things with its heate and light So doth the Lord visit the entire and refresh them by his Spirit yea and as a Shield protect them from all evill The Prov. 2. 21. Prov. 28. 10. Prov. 20. 7. perfect shall remaine in the Land for ever and leave their inheritance unto their children Who so causeth the righteous to goe astray in an evill way he shall fall himselfe into his owne pit but the entire shall have good things in possession and their children after them shall be blessed The effect and token of integrity is a setled wel-advised and deliberate desire resolution will and endeavour to be enformed what is good and acceptable in the sight of God and to direct his wayes at all times and in all places according to rule of righteousnesse for he aimes at one marke and pitcheth upon the right object Prov. 20. 7. The just man walketh in his integrity It is the commendation of David that he did that which was right in the sight of 1 King 15. 5. God and turned not aside from any thing that was commanded all the daies of his life The fruits of this resolution are these and such like First there is no sin though never so deare precious or profitable which a perfect Christian would not willingly espy out and judge in himselfe I will declare mine iniquity I will be sorrie for Psal 38. 18. my sinne Secondly it workes a dislike of sinne in all even in those which be most neare and deare unto us Thirdly It is joyned with a continuall care to preserve himselfe 1 Ki. 15. 13 14. Ps 18. 23. 2 Sam. 22. 24. innocent from all sin especially his particular and formerly beloved transgressions I was perfect before him and I kept my selfe from mine iniquity Fourthly In all conditions he will looke to himselfe that he be not carried away with unbridled passions In regard of severall states men are subject to be transported with diverse affections as with pride pleasure security in prosperity impatience fretting discontent in adversity Wherefore the entire Christian doth ever look to his heart that it be not distempered with these things Fifthly If the heart be entire with God it will admit his word Prov. 2â— 29. Psal 119. 24. Psal â—8 22. 2 Sam. 22. 23. for direction in all things Thy testimonies are my delight and my Counsellours that is they governe my mind and heart of them I take advice All thy judgements were before me and I did not put away thy Statutes from me Sixthly They that are entire are said to have fulfilled after the Isa 14. 8 9 14. Lord that is fully or entirely to have followed him Deut. 1. 36. Numb 14. 24. Seventhly The perfect man putteth away froward and perverse speeches The poore that walketh in his integrity is opposed Numb 32. 1â— to him that is perverse in his lips that speaketh froward things Eighthly His care is to keep himself unspotted of the world Prov. 19. 1. Amos 5. 10. doing that which is honest pure praise-worthy in the sight of God and man This note the Prophet David giveth for having said Blessed are the undefiled in the way he teacheth us to discern Psal 119. 1 3. them by this effect surely they doe no iniquity Ninthly He will receive evill at the hands of God thankfully as well as good and blesse his name when he crosseth his desires Job 2. 9 10. and taketh from him what he delights in as well as when he granteth the desire of his heart in outward blessings Tenthly An entire heart is ready prepared to serve God to part with any thing be it never so deare for Christ and to suffer any 1 Chron â—â— 19 Mark 10. 21. Mat. 19. 21. thing be it never so hard for Christs sake Eleventhly He that walketh in his integrity will deale conscionably at home and abroad in all duties of his generall and particular Ps 101. 1 2. Joh. 2. 8. 2 Chron. 28. 9. vocation towards all men I will walke in the midst of mine house in the integrity of mine heart I will set no evill thing before mine eyes Lastly He presseth towards the marke and aimes at an higher degree of holinesse Phil. 3. 13 14 15. One thing I doe I forget that which is behind and endeavour hard forward towards the marke 2 Cor. 7. 1. Integrity is the gift of God infused into the heart by the holy Ghost but in this respect we may not neglect the meanes ordained of God for the attainment and preservation of it God and none but he did place David in the hill Syon and give Gideon victory over the Midiaâ—ites as they both well knâ—w and firmely beleeved but their beleef did not emasculate their minds or tie their hands from using such strength and valour as they had First Care must be had to furnish the mind with the affectionate knowledge of God in Christ Jesus And thou Solomon my sonne know thou the God of thy Fathers and serve him with a perfect 1 Chron. 28. 9. heart The knowledge of God begets in us a similitude of God When we come to understand what he is to us we are made to him what he requireth As when sound knowledge entereth it stampeth the Image of God upon the heart for it assimulates the mind to the object seen and discerned 2. All holy meanes must be used to incorporate the word into the heart that it may season every affection and beare mild universall Soveraignty over us For the heart is trans-formed throughout into the nature of the word and every power of soul is brought into subjection by an unfained soveraigne well-rooted faith it is entire in parts though imperfect in degrees Herein all diligence and paines must be taken by preparation hearing meditation and observation of all unexpected occasions of griefe sorrow feare joy or such like to bring the
soft breath of God in this passage noting this that God had sufficiently thundred wrath in the former delivery and now seekes to cover it that the people might heare and obey 4. Moses must provide an Arke to cover the Tables which was not only for the safe keeping of the Tables but to cover the wrath and curse that the people should not see it which was the first vaile 5. We doe not reade that ever the Lord would have either the people or Priest to reade these words out of stone but as they were mollifyed by Moses his transcription in his bookes especially wherein Prince and people were to reade the duties of the Covenant and the promises No more tables there they are but deale not with them there is wrath at the first opening which was the reason why God smote the men of Bethshemesh with such a slaughter because they durst looke into and reade upon these tables of the Arke of the Lord 1 Sam. 6. 19. 6. We reade that God Exod. 34. 5. when Moses was standing before the Lord with his prepared tables the Lord descended and proclaimed The Lord The Lord and said The Lord God mercifull and gratious long suffering and aboundant in mercy and truth forgiving iniquity transgression and sinne Thus the Lord would take away the edge of the curse though he would write it for ends unmentioned Then the Lord upon the Mount rehearsed the Covenant of grace with Israel and causeth Moses the Mediatour to write it Exod. 34. 27. And now he had in his hand both the Covenant of works and of grace the one hid in the Arke the other open in his hand the same Commandements but the one with wrath the other lenified by God 7. When Moses came downe this appearance of God had changed the skin of his face that he was glad to put a vaile upon him for otherwise the people could not nay durst not behold him but ranne from him as at first from God when he delivered the Law upon Mount 〈◊〉 which God would have for the very same end Moses his shining face signifying the curse and wrath of God in the Law as a meere draught of the Covenant of workes which the people could not behould his vaile signifying the covering of this curse from the eyes of Israel 8. Consider that till the Law as a meeâ—e draught of natures Law was marked and thus vailed at Moses his proposition of the remedy unto these carnall Israelites in the blood of the sacrifices writ in the Ceremoniall Law it could not quiet them nor pacifie their consciences 9. Observe this one thing further that Moses in the five bookes doth so shun this rigid proposition of the Law that the Apostle when he came to deale with the false Apostles about this acceptation of the Law as standing full against the Covenant of Grace and Justification by faith could find but two testimonies in all Moses which necessarily convinced this manner of propounding the Law the one Deut. 21. 23. the other Deut. 27. 26. But because this end of the vailing of Moses his face as tending to signifie the curse of the Morall Law and the vailing of it from the eyes of carnall Israel is called into question by some of prized judgement and that from the passage of 2 Cor. 3. they spend one proposition in clearing that place to prove that it was the vailing of the Morall Law in the Curse For first say they it could not be the vailing of the blood of Christ in the Ceremonials for the Ceremonies was a sufficient vaile to hide that and to have put an other vaile had been against Gods love who would have the people spirituall to looke into it for Salvation one vaile was sufficient to hide so precious a treasure But to the Text it is plaine in the beginning of the Chapter 2 Cor. 3. 3. that the Apostle meanes the writing of the Law in their hearts namely the Commandements of the Morall Law by removing the Curse that the heart may close in with it Secondly Vers 6. The ministery of the Spirit is opposed not to the Cloud of Ceremonies but to the letter of the Law Morall for this killeth so did not the Ceremony but quickning his measure Thirdly Vers 7. The Ministery of the Gospell is opposed to that which was graven in stone which was the Morall Law only Fourthly Vers 13. Moses his vaile was put on when Moses was read and not the Ceremoniall Law alone as intending the vailing of the Curse of the Morall Law Fifthly That which beares shew is Vers 14. where the Text faith that the vaile was taken away in Christ It is true that the Ceremonies were removed in the comming of the substance but is it not as true and here meant that the curse oâ— the Law was removed by the comming of Christ and so the vaile made needlesse Gal. 3. 13. But Vers 15. the vaile yet remaines when Moses is read which cannot be the Ceremony vailing the blood of Christ for that is removed in act for the Jewes sacrifice not for want of an Altar but it is most true of the vaile of the Morall Law to cover wrath For as it was a mercy to vaile it to that people till Christ came so it is now a judgement Christ being come to shade it For it might be if seene an accidentall cause to drive them to Jesus the Sonne of Mary for a Saviour But the knot lyeth in the 18. verse But we all c. where it is thought and strongly spoken that the vaile signifieth the Ceremoniall Law It is true there is a flat opposition of Christian and Jew the one with open face beholding Christ the other not daring to see the glory of the Lord in giving the Law But all will be evident if it be shewed what is here meant by the Image of Christ which we behold with open face which is not the blood of Christ vailed in the blood of the Sacrifices but the Law of God writ in his heart promised Jer. 31. 34. as the head which is the new command of the Morall Law set up for us as a glasse which behoulding by faith we are changed into the same Image by the Spirit and now it will appeare that the whole Chapter speakes of the Morall Law Another inforcement of this distinction is from the Apostle Gal. 3. where he disputes against the Morall Law taken as a rigid draught of natures Law unto the 23. verse for otherwise the Law had been no enemy unto him as a branch of the Covenant of Grace but at the 23. verse he disputes the good ends of it as propounded with Gods moderation By the Law which we call the Morall Law Moses and Paul meane the meere draught of the Law of nature as it hath necessarily affixed eternall life to the punctuall performance or eternall curse to the disobeyers in the least title For the Law is complexum quiddam containing in it command
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
Chaldee translate it he manifested not nor made knowne this Name They being sustained by faith in Gods Almighty power without receiving the thing promised Act 7. 5. Heb. 11. 9 10. But now their children should receive the promise and so have full knowledge and experience of Gods power and goodnesse and of the efficacie of that his Name Jehovah which therefore they sung to Isa 49. 23. 52. 6. 60. 16. Ezek. 28. 22 23 24 26. 30. 19 25 26. Exod. 19. 18 19 20. Deut. 5. 4 22. his praise upon their full deliverance from the Egyptians Exodus 15. 3. So upon performance of further promises or judgements he saith they shall know him to be Jehovah This Covenant was given with tokens of majestie and terrour for Mount Sinai was all of it on a smoake because the Lord descended upon it in fire and the smoake thereof ascended as the smoake of a fornace and all the Mountaine trembled exceedingly and the voice of the Trumpet was going and waxing strong exceedingly The Mountaines saw the Lord and trembled Hab. 3. 10. they leaped like Rammes Psal 114. 4. The earth quaked the heavens also dropped at the presence of God even Sinai it selfe at the presence of God the God of Israel Psal 68. 9. Judg. 5. 5. The mountaine burnt with fire unto the midst of heaven with darknesse clouds and thicke darknesse Deut. 4. 11. and from this it may be the Law is called fiery Deut. 33. 2. The Prophets Deut. 4. 35 36 use the like words to signifie the Majestie of God Psal 18. 9 10 12 14 97. 2 4. with clouds and smoake God often manifested his glorious presence to his people Exod. 40. 34 35. 2 Chron. 5. 24. 6. 1. 7. 1 2. Isa 6. 4. Revel 15. 8. And as Princes publish their decrees with the sound of the Trumpet So God to his ancient people revealed the pleasure of his will and gave answers unto them in thunderings and voices Joh. 12. 28. Rev. 4. 5. 6. 1. 10. 3. 8. 5. And hence it may be the two reverend Ambassadours of his voice and divine Maiestie are called the sons of thunder Mark 3. 17. This is noted as one difference betwixt the old and new Testament Ye are not come unto Heb. 12. 17 18 19 20 21 22. the Mount that might be touched and that burned with fire nor unto blacknesse and darknesse and tempest and the sound of a Trumpet and the voice of words which voice they that heard entreated that the word should not be spoken unto them any more For they could not endure that which was commanded And if so much as a beast touch the Mountaine it shall be stoned or thrust thorow with a dart And so terrible was the sight that Moses said I exceedingly feare and quake But ye are come unto Mount Sion and unto the City of the living God and the heavenly Jerusalem and to an innumerable company of Angels to the generall assembly and Church of the first-borne which are written in Heaven and to God the Judge of all and to the soules of just men made perfect It may be hereby God would testifie his anger and displeasure against sinne not as yet expiated by the bloud of the Messiah and warne the Israelites to deny themselves stand in awe of his Highnesse and cleave inseparably unto the word of his promise If any man shall thinke that Christ the second person in Trinity to be incarnate who is called the Angel of the Covenant or Messenger of the Covenant scil by whom it was sent unto Moses Mal. 3. 1. and the Angel of his presence Exod. 23. 20 21. and 33. 14. Isai 63. 9. did deliver the Law unto Moses I will not gain-say it because it is expressely said that Moses was in the Church in the wildernesse with the Angel who spake to him in the Mount Sinai Act. 7. 37. who is called Christ 1 Cor. 10. 9. And this Covenant of Grace was made in Christ the promised seed for God was not the God of Israel but in and through the promised Messiah whose person and offices are more fully described whose death and resurrection is more lively typified in this expressure of the Covenant then in either of the former Had ye beleeved Joh. 5. 46. Moses saith Christ himselfe the Author of truth you would have beleeved me For he wrote of me that is Christ was if not the sole subject yet the only scope of Moses his writings And as Moses so the Prophets that followed after him who wrote by the same Spirit and under that expression of the Covenant did speake of Christ more fully and plainly then he had done before In the first promise it was revealed that the Messiah should be the seed of the woman to Abraham it was made known that he should be of his seed but in the writings of Moses we learne that he was to be both God and man or that God was to be incarnate and to have his conversation amongst men after a more peculiar manner then in the ancient times of the world he had The promise runs thus And I will dwell amongst the children of Israel and will be their Exod. 29. 45 46. God and they shall know that I am the Lord their God that brought them forth out of the Land of Egypt that I may dwell amongst them I am the Lord their God The same promise is renewed or repeated And I will set my Tabernacle amongst you and my soule shall not abhorre Lev. 26. 11 12 13. Ezek. 37. 26 27 28. you and I will walke among you and will be your God and ye shall be my people The Chaldee translateth the first place I will settle my habitation or divine presence amongst the sonnes of Israel And where in the Hebrew it is I will dwell in the midst of the sons of Israel Onkelos and Jonathan reade it I will place my Divinity But what Divinity whether the holy Spirit or rather the Word as we reade The Word was made flesh and dwelt Joh 1. 14. amongst us when Christ took our nature upon him and came and dwelt amongst his own then was this promise punctually fulfilled Or if it be referred to the habitation of God by his Spirit amongst the spirituall seed of Abraham as we find the word often used Rom. 8. 2. 2 Cor. 6. 19. 2 Tim. 1. 14. Ephes 3. 17. Jam. 4. 5. 2 Cor. 12. then it implieth the incarnation of Christ and his dwelling amongst the Jewes because that was to goe before the plentifull habitation of the Spirit in the hearts of the faithfull And if the Evangelists words have not reference to the forecited places they do allude to a passage in the Prophet Zachary whence Zech. 2. 10 11 12. they may be interpreted Sing and rejoyce O daughter of Sion for lo I come and I will dwell in the midst of thee saith the Lord And many nations
the increase of thy kine and the flocks of thy sheep in the Land which he sware unto thy fathers to give thee Thou shalt be blessed above all people and there shall not be male or female barren amongst you or among your cattell And the Lord will take away from thee all sicknesse and will put none of the evill diseases of Egypt which thou knowest upon thee but will lay them upon all them that hate thee The Lord thy God bringeth thee into a good Land a Land Deut. 8. 7 8 9. 11. 14 15. of brookes of water of fountaines and depths that spring out of the vallies and hils a Land of wheat and barley and Vines and Fig-trees and Pomegranates a Land of Oile Olive and Honey A Land wherein thou shalt eat bread without scarcenesse thou shalt not lacke any thing in it a land whose stones are iron and out of whose hils thou maist digge brasse The Lord hath vouched thee this day to be his peculiar Deut. 26. 18 19. people as he hath promised thee and that thou shouldest keep all his Commandements And to make thee high above all nations which he hath made in praise and in name and in honour and that thou maiest be Deut. 28. 1 2 c. an holy people unto the Lord thy God as he hath spoken Secondly The Lord promised to chuse a place to cause his name to dwell there and set his Tabernacle amongst them and walke with them But when you goe over Jordane and dwell in the Land Lev. 26 4 5 6 7 8 9 11. Deut. 12. 10 11 12. 16. 6. which the Lord your God giveth you to inherit when he giveth you rest from all your enemies round about so that ye dwell in safety Then shall there be a place which the Lord your God shall choose to cause his name to dwell there thither shall ye bring all that I command you And I Lev. 26. 10 12. will set my Tabernacle amongst you and my soule shall not abhorre you And I will walke among you and will be your God and ye shall be my people For the Lord hath chosen Sion he hath desired it for his habitation Psal 132. 13. 14. This is my rest for ever here will I dwell for I have desired it Thirdly Free forgivenesse of sinnes is likewise promised in this Covenant This is implyed in that he promiseth to be their God for if he be theirs he will be favourable to their iniquities and remember their sinnes no more And so much is expressed when upon repentance and turning unto him he hath proclaimed himselfe ready to receive them into favour If from thence Deut. 4. 29 30. thou shalt seeke the Lord thy God thou shalt find him if thou seeke him with all thine heart and with all thy soule And it shall come to Deut. 30. 1 2 3. passe when all these things shall come upon thee the blessing and the curse which I have set before thee and thou shalt call them to mind among all the nations whither the Lord thy God hath driven thee And shalt returne unto the Lord thy God and shalt obey his voice according to all that I command thee this day thou and thy children That then the Lord thy God will turne thy Captivity and have compassion upon thee and will returne and gather thee from all nations When thy people Israel be smitten downe before the enemy because they have sinned 1 King 8. 33 34. Man as capable of Justification is â— sinner as be actually receiveth Justification a Believer against thee and shall turne againe unto thee and confesse thy Name and pray and make supplication unto thee in this house Then heare thou in heaven and forgive the sinne of thy people Israel and bring them againe unto the Land Moreover the Lord made himselfe knowne to be the God that pardoneth iniquity transgression and sinne when he gave this Covenant unto his people But of this before Fourthly Eternall life is promised in the Covenant for God is not the God of the dead but of the living and therefore the faithfull Jewes which have God for their God doe live still not Math. 22. 32. Math. 19. 17. Luk. 10. 25 28. in earth but in heaven The life which is promised to them that keepe the Law is eternall but in this Covenant life is promised to them that keepe the Commandements Not only long Psal 34. 12 13. life and good dayes in the Land of Canaan but eternall life is assured by the promise to them that keepe Covenant as eternall death and destruction is comprehended under the curse denounced against them that breake the Covenant Expresse mention of Gal. 3. 13. the King some of Heaven perhaps is not found in the Old Testament but eternall life is comprehended under the termes of life and blessing as eternall death under the tearmes of death and the Curse Eternall life in heaven eternall death in hell the Law noteth though it doe not expressely name them Which things unlesse they had been commonly knowne in the dayes of our Saviour the penitent Thiefe about to die had not thought of a Kingdome nor the Lord promised Paradice to him when he asked a place in the Kingdome of the Mâ—ssiah But all these promises were made of freâ— grace and of free love accomplished Speake not thou in thine heart after that the Lord Deut. 9. 4 5. thy God hath cast them out from before thee saying For my righteousnesse the Lord hath brought me in to possesse this Land but for the wickednesse of these nations the Lord doth drive them out from before thee Not for the righteousnesse or for the uprightnesse of thine heart doest thou goe to possesse their Land but for the wickednesse of these Nations the Lord thy God doth drive them out from before thee and that he may performe the word which the Lord sware unto thy Fathers Abraham Vers 6. Isâ—â—k and Jacob. Vnderstand therefore that the Lord thy God giveth thee not this good Land to possesse it for thy righteousnes for thou art a stiffe-necked people True it is the promises runne upon this condition If ye obey my voice and doe my Commandments But conditions are of two sorts antecedent or consequent Antecedent when the condition is the cause of the thing promised or given as in all civill contracts of Justice where one thing is given for another Consequent when the condition is annexed to the promise as a qualification in the Subject or an adjunct that must attend the thing promised And in this latter sence obedience to the Commandments was a condition of the promise not a cause why the thing promised was vouchsafed but a qualification in the subject capable or a consequence of such great mercy freely conferred Of them that slip aside and transgresse the Covenant God calleth for and commandeth repentance that is it is his will and command that they
from before his face that he might make him a great Name like to the name of the great men upon earth And thus the Lord delivered him from the hand of Saul and all his enemies who did oppose him that he should not raigne O ye sons of men how long will ye turn Psal 4. 3 4. my glory into shame How long will ye love vanity and seek after leesing Selah Know ye that the Lord hath wonderfully separated to himself the man that is godly the Lord will heare when I call upon him 2. That he would appoint a place for his people Israel and plant 2 Sam. 7. 10. â— Kin. 5. 3. 1 Chron. 20. 9. it that they might dwell in a place of their owne and move no more nor be disquieted any more by wicked people as in former times And so God gave Israel rest from all their enemies round about and setled them in peace and quietnesse by the hand of David 3. That when the daies of David were fulfilled and he shall 2 Sam. 7. 12 1â— sleepe with his Fathers he would set up his seed after him which should proceed out of his body and he should build an house or Temple for the Name of the Lord God of Israel I purpose saith 1 King 5 5. â— Chron. 20 10 which is called an house of rest Psal 132. 8. 1 Chro 28. 2. 2 Chro. 6. 41. and the Lords seat or habitation Ps 132. 13 Ps 68 17. 1 Kin. 8. 18 19 20. Solomon to build an house unto the Name of the Lord my God as the Lord spake unto David my Father saying Thy Son whom I will set upon thy throne for thee he shall build an house unto my Name And at the dedication of the Temple he maketh mention of this promise The Lord said unto David my Father whereas it was in thine heart to build an house unto my Name thou didst well that thou wast so minded Neverthelesse thou shalt not build the house but thy son that shall come out of thy loyns he shall build the house unto the Lord. And the Lord hath made good the word which he spake I have built thee an house to dwell in an habitation for thee to abide in for ever â— Kin. 8. 13. 4. He promiseth to be a Father to Davids seed and take him 2 Sa. 7. 14. Psa 132. 12. Ps 89. 26 27. for his Son He shall call upon me thou art my Father my God the rock of my salvation And I will make him my first-born higher then the Kings of the earth that is the Prince and chiefe Col. 1. 15 18. Heb. 1. 2. Iust in institut l. 2. tit â—9 de baered qualit differ ult of the Kings the most glorious and famous of all Kings As Christ is called the first begotten of every creature not that he was created before all other creatures but because he is the Lord Prince and head of every creature and hath dominion over all creatures and so the heire of all things as heire is sometimes put for Lord or owner and pro haerede gerere is pro Domino gerere Haeredes enim veteres pro Dominis appellabant 5. That his house should be established and his Kingdome for ever 2 Sam. â— 16. 1 Chron. 22. 16 Ps 89. 29. Psa 89. 36 37. 1 Kin. 11. 38. And if thou hearken unto all that I command c. I will build theâ— a fâ—rme house c. before the Lord even his throne should be established for ever His seed will I make to endure for ever and his throne as the daies of Heaven His seed shall endure for ever and his throne shall be as the Sun before me He shall be established for evermore as the Moon as a faithfull witnesse in the heaven that is his Kingdome shall be perpetuall and glorious For although the Moone waxeth and waineth and seemeth sometimes to be gone yet it is continually renewed and so stable which is a fit resemblance of the Church which hath not alwaies one face or appearance in the world though it be perpetuall And though for the sins of the people and Davids house the state of his Kingdome and house Ps 89. 30 31 32 33. decayed yet God reserved still a root till he had accomplished this promise in Christ 6. That his house should be as the Morning light when the Sun 2 Sam. 23. 4. Ps 132. 15 16. Her victuals I will blesse her poore I will satisfie with bread Psal 18. 28. The Lord hath lightned my candle that is given me comfort joy prosperity after troubles 2 Sam. 23. 5. ariseth the morning I say without clouds and as the grasse of the earth with cleare shining after raine that is it shall shine with all light of glory and prosperity and flourish or be green perpetually as the herbes and grasse which is refreshed with seasonable rain and heate These gracious and free promises God made to David and to his house and to the whole Kingdome of Israel not for their righteousnesse but of his manifold and great mercy And as he promised them without consideration of their desert so of his rich grace and love undeserved he made them good For Davids house was not such as it ought to be before God they kept not promise Covenant but the Lord was mercifull and gracious he did not forget his truth nor suffer his mercies to faile If his children Ps 89. 30 31 32 forsake my Law and walke not in my judgements if they breake 2 Sam. 7. 14 15. 1 King 11. 11 12 32 33 34 36. Psal 132. 11 12. my statutes and keepe not my Commandements Then will I visit their transgression with the rod and their iniquity with stroakes But my loving kindnesse will I not take from him neither will I falsifie my truth True it is the Lord did correct the posterity of David for their sinne with moderate correction and for their profit that they might be partakers of holinesse But even when it did not bud or come on according to that which seemed to be promised the Lord was most faithfull in his promises for it was their sinne that kept them downe And for this saith the Lord 1 King 11. 39. to Solomon I will afflict the house of David but not for ever for the whole spirituall kingdome was restored in the Messiah I will make the horne of David to bud I have ordained a lampe Psal 132. 17 18. 1 King 15. 4. for mine annointed that is I will make the Kingdome and power to encrease For Davids sake did the Lord his God give him a light in Jerusalem and set up his son after him and established Jerusalem Yet the Lord would not destroy Judah for David his 2 King 8. 19. servants sake as he had promised him to give him a light and to his children for ever Great deliverance giveth he unto his King he is the magnifier of
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
garment may seem somewhat straight nothing easie to weare but he that is accustomed to goe girded shall find such ease in it such comfort by it that he can never be well without it never at ease untill it be put on Truth of heart is blessed of God with increase of grace This is it which maketh the least portion of grace to thrive in the hands of Gods children Their faithfulnesse in a little brings them to be Luk. 19. 17. owners of a great deale and to be rulers over much This brought such a plentifull blessing upon the small beginnings of Nathaniel to whom Christ because of his truth in the inward affections promised an enlarged measure of enlightning and that he should see greater things This brought such a comfortable encrease upon the dimme knowledge of the Eunuch and Cornelius they worshipped Joh. 1. 47 50. God in truth of heart according to the measure of understanding they had received and in them the promise was accomplished To him that hath shall be given and he shall have in aboundance they were led further into that great mysterie of godlinesse an Evangelist being sent of God to the one and both an Angell and an Apostle to the other A true hearted Christian is carefull to get charie to keepe and warie to husband what grace hee hath received and how should hee not then encrease from one measure to another Not that a second grace is given for the right use of the first but that the condition of grace is such that one drawes another and for a first given a latter is freely bestowed also in which continuation of grace the right use of grace proceeding from it is contained Sincerity is strengthened of God to be a meanes of comfort to a mans soule in his greatest distresses When Hezekiah was arrested with the sentence of death by the mouth of the Prophet here was his comfort and that which imboldened him to looke death in the face with more courage O Lord thou knowest or remember Isa 38. 3. Jâ—r 12. 3. now for herein I dare appeale to thy Majestie that I have walked before thee in truth He had done many worthy things in the abolishment of Idolatry and in the restitution of the true worship but in none of these simply tooke he content but in the sincerity of his heart and affection in performing of them So Paul in the midst of all his sorrowes this is his rejoycing not simply that he had preached that he had planted Churches wrought miracles converted sinners made Satan to fall downe from Heaven like lightening but that in simplicity and godly sincerity he had his conversation in the world 2 Cor. 1. 12. This puts a kind of heroicall spirit and Lyon-like boldnesse into the children of God in the greatest tryalls Hereupon Paul 1 Cor. 4. 3. was resolute not to passe for mans judgement Faith depends upon the meere grace of God and his free promise but the truer any mans heart is unto God the more bold and confident is he of the Lords support and comfort which alone adds undaunted courage in all temptations The service of a sound Christian is very acceptable to God be Jer. 5 3. 2 Chron. 30. 18 19 20. Joh. 4. 23 24. Col. 3. 22. Ephes 6. 5 8. Rom. 12 8. Psal 145. 18. Deut. 4. 7. it in outward shew never so meane and simple Are not thine eyes saith Jeremie upon the truth If servants be obedient to their Masters in singlenesse of heart they shall receive their reward of the Lord. A cup of cold water given to a Prophet in singlenesse of heart shall not be forgotten The Lord is nigh to all that call upon him in truth he will heare their prayers answer their desires guard and protect their persons Not the most eloquent prayer and best set forth in words but the supplication that is breathed from an honest and true heart finds best acceptation Many actions otherwise fervent enough for want of this sincerity are but froth and vanish then when we stand most in need of comfort but the meanest worke performed in truth of heart shall not go unrewarded As in the naturall body the case of the sound finger is better then of the blindish eye so in the family of God it is more comfort to be a faithfull doore-keeper then an unfaithfull steward A faithfull man shall abound in blessings that is he that dealeth Prov. 28. 20. sincerely and truly with men and is not willing to deceive any in word or deed carrying himself in all holy simplicity towards God as he liveth honestly amongst his Neighbours and that not in one thing but in all and is therefore in the Originall Text called a man of faithfulnesse he shall abound in blessings of all sorts with plenty so farre as is expedient with good estimation with kind friends with spirituall graces c. The more sincerity the more affinity with God for truth is a neere tie and hath an uniting power in it The true and sound Psal 73. 27 28. Christian is the Lords neere neighbour so much the neerer as the wicked are farre off for God will draw nigh to them that draw nigh unto him in truth God is the God of truth Psal 31. 5. Jam. 4. 7. Jer. 30. 21. Christ is truth Joh. 14. 6. the spirit is the spirit of truth Joh. 14. 17. Truth is one speciall branch of that Image of God according Ephes 23 24. 2 Cor 3. 18. to which man was made And the greater measure of truth in the inward parts the more are we to speake with the Apostle changed into the Image of God And the more we resemble God and have communion with him the more is our affinity with him Satan ever did and still opposeth sincerity by persecutions opprobries and reproaches as of pride hypocrisie dissimulation specially when God afflicteth his people Job 2. 6 9. But the more Satan opposeth truth and simplicity the more should we be in love with it for Satan would not loade it with disgraces if it were not excellent Satan labours to foist in the leaven of hypocrisie in our daily course that by little and little he might pick the good seed of righteousnesse out of our hearts but our care must be to disappoint him Here our resistance is to hold us to our owne and pray to God to rebuke him And here to prevent mistaking we must distinguish the degrees of soundnesse and simplicity and the nature of it In nature the soundnes of the godly is true but in degree weake and imperfect and therfore now and then through frailtie and weakenesse in the performance of good duties they looke more at man then at God and propound indirect meanes when they should eye his glory only But as we say of other sinnes so of hypocrisy it is either raigning or not In the hearts of true Christians there may be hypocrisie but not raigning hypocrisie
to be in carriage and that behind his back which he is before his face A Christian man will be simple plaine and just in all his dealings inoffensive in matters of Religion loving and courteous in all his behaviour and what he would seeme to be towards others in their presence that he is inwardly and in their absence Ninthly True grace is permanent and sound Christians are constant in their course not shrinking in temptation not starting aside like a broken bow An hypocrite is wavering in respect of occurrences halting and divided in respect of objects in subjection to inordinate passions powerlesse in the performance of holy duties wise to hide and cover sinne glorious in empty shewes of Religion apt for advantage to swallow lesser sinnes without straining slippery in earthly dealings aiming at wrong ends in the profession of the truth indulgent to his beloved and darling sinnes desirous to seeme religious though he much neglect the power of godlinesse But the true Christian is unlike him in all these respects He is sound and constant a master of his affections a bungler to colour or guild over sinne desirous to be good and in every thing answerable to his profession faithfull in his place plaine in his dealings innocent and harmelesse as becomes the child of God the same man at home and abroad within and without openly and in secret in thought and discourse This is that truth and sincerity which the Lord accepteth and the godly strive after and obtaine in some measure There be three words in the Originall translated Right or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jer. 18. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Targ. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Upright The first comes of a root that signifieth to be right or prosper or to direct Eccles 11. 6. and 10. 10. and it is translated Uprightnesse Equitie Industry and Profit of the Septuagint Valour or Fortitude Sym. Swiftnesse or speed Eccl. 2. 21. and 4. 4. and 5. 11. Esth 8. 5. But it is not to be referred to the act of the mind or heart but to some externall work or deed which is so cunningly polished and skilfully contrived that nothing can more be desired in it or justly be thought wanting The second 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 word comes of a root that signifieth before or in presence as Prov. 4. 25. Let thine eye-lids look a Sept. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sym. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aq. Theod. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 straight before thee Prov. 5. 21. For the wayes of man are b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sym. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before the eyes of the Lord. See Gen. 25. 21. And it is translated right equity and uprightnesse Prov. 8. 9. They are right to them that find knowledge Sept. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theod. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sym. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 al. interp 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 better 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Amos 3. 10. They know not to doe right Sept. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Isai 59. 14. Equity cannot enter Sept. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Isai 30. 10. Prophesie not unto us right things Isai 26. 10. In the Land of uprightnesse he will deale unjustly LXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Isai 57. 2. Each one walking in his uprightnesse or before him 2 Sam. 15. 3. Thy matters are good and right LXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The third word comes of a root 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that signifieth to goe strait Prov. 15. 21. 1 Sam. 6. 12. Psal 5. 8. or to direct Prov. 3. 6. And this is the most usuall and common Thus God is said to be upright Thou most upright dost weigh the path of the Just Isai 26. 7. To shew that the Lord is upright Psal 92. 15. The word of the Lord is uprightnesse Eccl. 12. 10. Psal 33. 4. His Judgements are right or strait Neh. 9. 13. Psal 119. 128 137. God made man upright Eccl. 7. 29 and they that walk according to the word though they have their infirmities are said to be 1 King 22. 43. upright Psal 33. 1. Prov. 29. 10. It is diversly rendred by the Greeke Interpreters most commonly right or upright Psal 7. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sym. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dan. â—1 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 19. 9. Isai 40. 4. Mic. 2. 7. Prov. 11. 6. and 12. 6. Prov. 8. 9. Just Job 1. 1. Prov. 3. 32. Prov. 17. 20. Numb 23. 10. Pure Job 33. 3. Good or what doth please Deut. 12. 28. and 6. 18. and 13. 18. True or unblameable Job 2. 3. and 1. 8 Job 8. 6. and 41. 7. and 17. 8. Holy Deut. 32. 4. He that directeth his way aright Mic. 7. 2. Prov. 14. 11. and 15. 8. Prov. 2. 7. Valiant or couragious Prov. 15. 19. Holinesse Deut. 9. 5. Righteousnesse and simplicity 1 Chron. 29. 17. and Truth Isai 45. 19. And every where true and upright or upright and perfect and truth uprightnesse and integrity Deut. 9. 5. 1 Sam. 12. 23. Iob 1. 1 2. Psal 33. 1. 1 Ki. 3. 6. are joyned together as in substance noting the same thing So that uprightnesse cannot be taken negatively for the want of unrighteousnesse only but positively for truth and righteousnesse or rather that which is equivalent to both For the Greeke straight Luke 3. 4 5. the Syriac Interpreter useth a word that signifieth equall polished smoothed made even or pure comming of a root that is to polish or make smooth as Masius in Peculio and David de Pomis in his Dictionary teach And Ferrarius turneth the word pure sincere plaine which answereth to that of the Prophet Isai 40. 4. In Luke 8. 15. for a good and honest it hath the same word as if it was a polished heart made even and smooth or if you will a sound heart intire and well constituted and set in frame as amongst the Arabicks the root is to heale or restore whole or intire Upright or strait is opposed to crooked and oblique but to this present purpose That is upright which doth answer to the rule of the divine Law concerning the love of God and our Neighbour An upright man is he who by faith working by love doth study to conforme himselfe to the Law in all duties of holinesse sobriety justice or mercy An upright man is he who doth not writhe or bend himselfe nor as we say serve the time or humours of men but God and his conscience though nothing forbids him who serves God and his conscience to serve the time when it may be done without detriment to the glory of God or to his conscience A straight way is shortest betwixt the points Now the Word of God directeth the shortest and next way to Heaven and the man that walkes in that path doth walk uprightly And here it may be noted that to doe what is right 1 Joh. 3. 22. Joh. 8
â— 29. 1 Thes 4. 1â— Rom. 12. 1. in the sight of the Lord and what is pleasing in his sight are for substance one and the same and so a Exod. 15. 26. Deut. 6. 18. and 12. 25. and 13. 18. and 21. 9. 1 King 9. 12. Numb 23. 27. 1 King 9. 12. 2 Chro. 14. 15. translated by the Seventie The Scriptures mention an uprightnesse of heart and uprightnesse of life and conversation Uprightnesse of heart is an holy conformity of heart and soule to the good will and pleasure of God Thus we reade God saveth the upright in heart Psal 7. 10. The ungodly shoot privily at the upright in heart Psal 11. 2. Shout for joy all ye that are upright in heart Psal 32. 11. O continue thy righteousnesse to the upright in heart Psal 36. 10. All the upright in heart shall glory Psal 64. 10. Doe good O Lord unto them that be good and to them that are upright in their hearts Psal 125. 4. Good and upright is the Lord. Psal 25. 8. His will is the most certaine rule of equity and rectitude and our hearts are then upright when they stand in an holy conformity to the good pleasure of God This is sometimes expressed by the phrase of preparing the heart to seeke God 2 Chron. 19. 3. 2 Chron. 17. 6. or lifting up the heart in the wayes of God And herein is implied 1. An holy disposition of mind will and affections bending themselves to the good pleasure of God approving affecting exercising readily whatsoever he requireth I know also my God that thou tryest the heart and hast pleasure in uprightnesse As for me in 2 Chr. 29. 17. the uprightnesse of mine heart I have willingly offered all these things 2. A godly fervency of heart which maketh that in choosing and embracing good things it is equally more remisse or fiery and strong as the goodnesse of the things be greater or lesse of greater or lesse necessity and importance Thus an upright heart hath respect to every Commandement but his greatest care is about the weightie matters of the Law holinesse and justice and the more excellent the duty the more circumspect and forward is he in the performance of it The upright love thee or they love thee in uprightnesse Cant. 1. 4. that is with a strong and vehement love which is without dissimulation or guile Therfore saith David I esteeme all thy precepts concerning all things to be right and I hate every false way Psal 119. 128. 3. An upright mind in all purposes and actions doth aime directly at the right marke and propose the true end by just and approved meanes A right end never hath a crooked rule leading unto it and a right heart doth neither look awry nor goe by a crooked rule Thus it is said of Ezra that he had prepared his heart to seeke the Law of the Lord and to doe it and to teach in Israel Statutes and judgements Ezra 7. 10. Act. 8. 21. And on the contrary when Simon Magus would have bought the gifts of the holy Ghost with mony Peter rebukes him saying Thy heart is not right in the sight of God Uprightnesse of life is a conversation way or course of life agreeable to the word of God in that calling or vocation wherein God hath placed us Thus it is said of David That he walked psal 37. 14. 1 King 3. 6. Prov. 14 2. Pro. 29. 27. Isa 26. 7. with God in truth and uprightnesse of heart And he that walketh in his uprightnesse feareth the Lord. He that is upright in the way is an abhomination to the wicked The way of the just is uprightnesse He that speaketh uprightnesse shall dwell with the everlasting burning This is expressed by the phrase of going with a right foot Gal. 2. 14. of ordering our steps aright Prov. 4. 26. and making even pathes for our feet Heb. 12. 13. Uprightnesse is an universall and constant cleaving to the Lord notwithstanding all occurrences that might divert or turne us out of the way All the upright in heart shall follow it or shall follow Isa 33. 14 15. him that is they shall cleave to the Lord and goe after him continually and never forsake him although they endure many and great evils for his names sake An upright heart is an heart fixed and established in respect of the object or maine businesse Psal 94. 15. Psal 78. 37. Jam â— 6. 7. opposite to a double divided mind wavering between two different objects unstable inconstant turned with every blast resolving now this anon that one thing to day another to morrow this in one company that in another And the pathes of uprightnesse are contrary to all crooked wayes which leade unto death Doe good O Lord unto those that be good and to them that are Pro. 21. 8. Prov. 2. 13 15. Psal 25. 4 5. upright in their hearts As for such as turne aside unto their crooked waies the Lord shall leade them forth with the workers of iniquity We may take the description of an upright man from the Psalmist in other words He hath cleane hands and a pure Psal 24. 4. heart and hath not lift up his soul unto vanity A pure heart is the foundation of an holy life and words and works as it were the building setled upon it Uprightnesse is chiefly commanded most highly esteemed and principally commended in the Saints For this cause Israel was called Jeshurun Deut. 32. 15. 33. 5 26. Isa 44. 2. because uprightnesse is the thing which God requireth in every true Israelite God that trieth the hearts of all thâ— sons of men taketh pleasure in uprightnesse The froward and unstable are abomination to his highnes 1 Chro. 29. 17. but such as are upright in their way are his delight The offerings of an upright heart are free and voluntary which God graciously tendreth lovingly accepteth The Sacrifice of the wicked is an abomination Prov 15. 8. Job 8. 6. Psal 25. 21. to the Lord but the prayer of the upright is his delight God will not cast off the upright nor leave his soul in adversity If thou wert pure and upright surely now he would awake for thee and make the habitation of thy righteousnesse prosperous God will make it known that he doth regard the upright though for a time they be in affliction they shall not be forsaken or left desolate Marke the Psal 37. 37. end of the upright for the end of that man is peace The wicked may flourish for a time like the Bay-tree but suddenly they shall wither The upright may be kept under for a time but he shall bud and blossome apace in his season and his prosperity shall endure The upright shall dwell in the Land and the perfect shall Prov. 2. 21. Psal 37. 29. Prov. 14. 11. remaine in it The righteous shall inherit the Land and dwell therein for ever The Tabernacle of the upright
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
truth thy word is truth This is Joh. 17. 17. that which begets faith and faith is that which purifieth the heart How came the Romanes to that heartinesse and sincerity of obedience which Paul commends so much was it not by that forme Rom. 6. 17. of holy Doctrine which was delivered Or as we reade it sometimes unto which they were delivered wherein the truth of God is compared unto a mould into which they were cast and by which they were transposed into a new forme enabled to walke sincerely and without halting before the Lord. The mind must be truly informed or the heart can never move aright But there is no meanes to come to the knowledge of the truth but by the word of God which is the word of truth and Gospell of salvation It is truly said the heart can never be sincere till it be humbled and broken and brought to abasement and deniall of it selfe and what means hath God ordained so effectuall as his word to worke this humiliation of spirit Is not this the hammer which Jer. 23. 2â— Act. 2. 37. 2 King 22. 19. breaketh the stone Is not this that which pricketh the heart and maketh it to melt and sometimes wringeth teares from the eyes of them that heare it Besides what hope that ever any mans disease of a false heart should be cured untill he be brought to the sight of it Who seeks for health till he know himselfe to be diseased And shall ever any man be brought to the understanding of his defect in this untill he hath been made to see it by the word What health is to the body that truth and uprightnes is to the soul now bodily health ariseth from the seed is preserved by sound and good diet But the word of truth is the wholsome food wherby the soul is nourished The word is a word of uprightnesse or rectitude and when it is well learned and throughly digested safe lodged and Jam. 1. 20. close applied it doth season and regulate the heart and affections and change them into the nature of it If we bind our crooked affections close to the word of truth they will become strait agreeable unto the word whereunto they are bowed And the same word truly embraced doth enflame the heart with a fervent desire to walke with God in all duties of holinesse and righteousnesse 2. Thornie cares vaine pleasures sinfull delights must be stocked up and digged out of the heart Weeds will grow of themselves if the roots be not plucked up good corne requireth tillage and sowing both Perversenesse is naturall to man corrupt and sinfull and will encrease of it selfe but uprightnesse will not prosper if the fallow ground of the heart be not ploughed and the rootes of worldlinesse and voluptuousnesse killed in them If the world be our treasure our heart cannot be true and upright with God for where our treasure is there will our hearts be 3. A third meanes is to possesse our hearts with this and to have it ever in our thoughts that in all things especially in matters of Religion we have to doe with God and are ever in his sight and presence In our common daily duties to labour thus to performe them with our heart as in the sight of God to his glorie is a ready way to get this grace of truth deeply rooted It is the very maine ground of all hypocisie that this one thing is not duly thought on Men forget him that seeth in secret whose eyes are as a flame of fire wherewith he pierceth further then the outward face and hereupon they are not to imagine that when they have carried the matter smoothly and fairly before men all is well The world either applauds them or accuseth them not and hereupon they flatter themselves as if nothing more were to be looked after Let us then remember this if we would be true and sincere in our hearts The waies of man are before the eyes of Prov. 5 21. the Lord and he pondreth all his paths This kept the Church and people of God of old in their sincerity and preserved them from dealing falsely concerning his Covenant they thought with themselves If we doe thus and thus shall not God search it out Psal 44. 17 21. for he knoweth the secrets of the heart And this consideration moved Paul to faithfulnesse in his Ministerie We make not merchandize of the word but as of sincerity but as of God speake we in 2 Cor. 2. 17. Christ See what things goe together doing a matter in sincerity and doing it as in the sight of God 4. Society and fellowship with the faithfull is a signe of uprightnesse and a meanes of continuance and encrease therein For he that setteth his heart upon heaven will be carefull to draw on and encourage his companion in the same way Coales laid together kindle each other and preserve heate the longer So it is with the faithfull linked together in holy communion 5. It is good to call our selves to a frequent reckoning touching our carriages binding our selves to an examination of them He that hath a servant of whose fidelity he maketh some doubt and whom he desires if it might be to reclaime both for the good of the party and for his owne particular also that he may be usefull to him he will not let him run on too long before he call him to an account he considers that to be the next way to make him carelesse and secure If he expect ever and anon to be reckoned with it will cause him so much the more carefully to looke unto his businesse It is so in this case The word of God telleth thee that thou hast with thee a false coosening deceitfull heart an heart that will beguile thee to thine utter ruine it is ever ready to practise with Satan the professed enemie of thy soule to worke mischiefe against thee Wouldst thou reforme this heart that it might become usefull and serviceable for thee in the great and important businesse of Salvation be sure to call it often to account It will be good to reckon with it once a day to see what hath passed it to examine what thoughts have been framed in it what purposes what intents what acts have been done as effects and fruits of these inward purposes surely this tying of thy selfe to such an often survey and looking back upon thy heart will keepe it in so much the more awe and when it is once accustomed to the sweetnesse which will be felt when it can give account of care and of obedience and to the smart and punishment which followeth the remembrance of failing in holy duties it cannot but be kept in so much the better tune And to finde out the better the guile of our spirit and crookednesse of affection First consider what ignorance vanitie folly infidelity doth still remaine in the mind what stubbornnesse in the will benummednesse in the conscience disorder
9. 24. God for them he doth also make request for them But Christ prayed not for all men professeth that he prayed not for the world Joh. 17. 9. He prayed for beleevers and them that should beleeve hereafter and testified that he would not pray for the rest And it must be observed that he prayeth for them that beleeve and shall beleeve as they were Gods and of God given to Christ which formally is not the same with beleevers though it be materially Joh. 6. 37 39. They answer to this argument that there is a two-fold intercession of Christ one generall for all men that they might beleeve The other speciall for beleevers that they might be glâ—ified If you aske the ground of this distinction they say Christ upon the Crosse prayed for his persecutours and them that put him to death Father forgive them they know not what they doe But if we search the Scripture we shall find no passage that saith Christ Luk. 23. 34. prayed for every man that he might beleeve nor is probable For if he aske faith for all men then absolutely or conditionally not absolutely for then all men should obtaine faith because Christ was absolutely heard in whatsoever he absolutely prayed for If upon condition doth he then pray to his Father that they might not resist the first grace offered or that they might beleeve if they doe not resist the first grace But if absolutely he pray that they might not resist then they doe not resist grace if conditionally that they might beleeve if they doe not resist then he prayeth that they might beleeve if they beleeve for not to resist the first grace is to obey it that is to beleeve Besides if Christ pray for all men that they might beleeve then also that they might enjoy the Gospell which is the meanes of faith and that either absolutely and they should enjoy the Gospell which we know they doe noâ— or upon condition as the right use of their naturall gifts or the piety of their progenitours or the like And then these conditions our Saviour doth pray for absolutely or upon condition or not at all If absolutely then all men should use their naturall gifts well because he is alwayes heard in that which he doth aske absolutely if not at all then it is not of grace that men use their naturall gifts well or some grace is given to men without the intercession of Christ And when the Gospell is vouchsafed to some that abuse their naturall gifts to others not did our Saviour pray that some should have the Gospell absolutly some conditionally or is the Gospell granted to some for the intercession of Christ to others without it although he make intercession equally for all men And if the Gospell be vouchsafed to some that abuse their naturall gifts why doth not God give the grace of faith also without that condition under which only Christ asked faith for them Moreover if Christ pray for all men that they may beleeve he asketh this for the vertue and merit of his passion or not If not then faith should not be given for the merit of Christ if he aske for the merit of his passion then he asketh it without any condition for Christ dâ—ed absolutely without conditioÌ„ for all men as they teach what Christ hath merited for all men that God giveth absolutely to every man Christ upon the crosse prayed for them that crucified him Luk. â—3 34. But that might be of private duty as man who subjected himselfe to the Law of God which requires that we forgive our enemies and pray for them that persecute us not of the proper office of a Mediatour who was to intercede for his people by suffering death and making request It behoved Christ as he subjected himselfe to the Law to fulfill all righteousnesse and so to pray for his enemies but that was not out of his proper office as Mediatour which was to offer up himselfe a Sacrifice or make intercession as our high Priest If any shall contend that this is to be referred to the proper Mediatorie intercession of Christ it will not prove the matter in hand for he prayed not for all and every man but for them that crucified him and that indefinitely not universally for them that were present at his crucifying and in simplicity of heart and not of affected ignorance resisting the evidence of the Spirit speaking by Christ and by miracles giving testimony to his doctrine in obedience to the commandement of the Superiours did crucifie him but not for all them that had any hand in his death He prayeth not that they might beleeve if they were not wanting to themselves but prayeth for forgivenesse for them that had abused naturall gifts and supernaturall meanes of grace so that it cannot be referred to that generall Intercession they speake of with any shew of reason Some answer the sense of the words is only this Father seeing they have sinned of ignorance let them not be punished with that punishment which the thing they have done deserveth which was without all hope to be blinded hardened and cast off but let them not for this sin be in this state but shew mercy on them that they may be in possibility of repentance pardon and grace which intercession answereth Christs dying as it respecteth all which was to possibilitate their Salvation But this exposition is new and straitned and cannot be confirmed by any circumstance of the place or signification of the word forgivenesse and if it be granted will not sute with their purpose For Christ died not to possibilitate the Salvation of every man that had or should abuse naturall gifts and supernaturall meanes as the rulers of the people which stirred up the people to desire Jesus that he might be crucified nor prayed for every man that had so fearfully abused the meanes of grace by wilfull and affected ignorance if not worse that he should not be given up to blindnesse and hardnesse of heart If any man shall be bold to affirme either of these we must desire better proofe then his bare word before we can yeeld assent If it be said the persons for whom Christ prayed were not in a state capable of remission or pardon because they were impenitent Corvin in Mol. cap. 27. pag. 7. and unbeleevers Corvinus answereth that we must understand the condition if they repent And by the same reason he might aske salvation for all men scil if they repent and beleeve And how then doth this Intercession differ from that which they say was speciall for the Salvation of beleevers Surely to aske the pardon of their sinnes that repent doth rather pertaine to speciall Intercession whereby the salvation of them that beleeve is prayed for then to the generall wherein the faith of all men is craved An example of this generall Intercession wherein Christ prayeth that all men might beleeve in him we have they say in that
there may be left roome for another life and therefore we must not conceive all presently done As the Sunne shineth on the Moone by leasurely degrees till she come to her full light or as if the King grant a pardon to be drawne though the grant be of the whole thing at once yet it cannot be written and sealed but word after word and line after line and action after action so the grant of our holinesse is made unto Christ at first but in the execution thereof there is line upon line precept upon precept here a little and there a little such an order by Christ observed in the distribution of his Spirit and grace as is most suteable to a life of faith and to the hope we have of a better Kingdome I have prayed for thee that thy faith faile not saith Christ to Peter yet we see it did shake and totter the prayer was not that there might be no failing at all but that it might not utterly and totally faile 2. Hereby they are assured of the pardon of their daily infirmimities and their rising againe if they fall If any man sinne of infirmity he hath a pardon of course granted for Christ is his Advocate to pleade his cause 1 Joh. 2. 1. If any man slip of weakenesse he shall rise againe for Christ hath prayed for him that his faith might not faile Luk. 22. 31 32. 3. All the workings and comforts of the Spirit in our hearts which we enjoy are the fruits of Intercession I will pray the Father and he shall give you another Comforter or Advocate that he may abide with you for ever even the spirit of truth Joh. 14. 16 17. who shall leade the faithfull into all truth and inable them to plead their cause against the calumnies of the devill and accusations of the world who doth teach them to sigh and groane unto God for mercy speake unto his highnesse in prayer furnisheth them with wisedome and prudence in every condition directeth them to grapple in all temptations serve God in all estates raiseth the desires to heaven formeth Christ upon the heart enflameth with the love and comfort of the truth healeth reneweth reviveth presâ—rveth strengtheneth supporteth and sealeth up unto eternall life 4. The fourth benefit is free accesse to the throne of grace and assured hope of all blessings here and heaven hereafter Seeing then that we have a great high Priest that is passed into the heavens Jesus the Sonne of God let us hold fast our profession and come boldly unto the throne of grace Heb. 4. 14 16. And againe This man after he had offered one Sacrifice for sinnes for ever sate downe on the right hand of God from henceforth expecting till his enemies be made his footstoole from whence the Apostle inferreth Having therefore boldnesse to enter into the Holiest by the blood of Jesus and having an high Priest over the house of God Let us draw neere with a Heb. 7. 25. true heart in full assurance of saith Heb. 10. 12. 23. 5. The prayers and workes of the faithfull are sanctified and accepted in the sight of God the imperfections that cleave unto them being covered and removed as the high Priest in the Law was to beare the iniquity of the holy things of the children of Israel that they might be accepted Exod. 28. 36 38 Christ is the Angell of the Covenant who hath a golden Censor to offer up the prayers of the Saints Rev. 8. 3. And this is a benefit which runneth through the whole life of a Christian all the ordinary workes of our calling being parts of our service unto God for in them we worke as Servants to the same Master and workes of mercy and righteousnesse are unto us sanctified and to the Father made acceptable not-with-standing the adherencie of sinne unto them by reason of our imperfections by the intercession of 1 Joh. 2. 1 2. his Sonne who hath made us Priests to offer our Sacrifices with acceptance upon this Altar Rev. 1. 6. 1 Pet. 2. 5. Isa 65. 7. Phil. 4. 18. 6. The sixt benefit is fellowship with the Father and his Sonne I pray for these that as thou Father art in me and I in thee they also may be one in us Joh. 17. 21. 7. Continuance in the state of grace and strength against sin so that the faithfull shall not finally be overcome is the gratious and comfortable effect of Christs intercession I have prayed for thee that thy faith faile not Luk 22. 32. Father I will that they also whom thou hast given me be with me where I am that they may behold my glory which thou hast given me Joh. 17. 24. Some may say in our Saviours prayer for Peter there was some-what singular And every example is singular and so this as an example but it containes nothing singular which is not common to all the faithfull and such as are given unto Christ of the Father for then we must say Christ prayed so for Peter as he prayed not for his people who stood in more need of his Intercession then Peter if the matter be weighed according to the judgement of men who had obtained many priviledges And if Peters faith shall persevere because Christ prayed for him they for whom Christ makes intercession that their faith may not faile they shall continue in faith unto the end If they say this priviledge was granted to Peter as an Apostle then it was granted to all the Apostles but this priviledge was not common to Peter and Judas It remaines then that it was given to him as a faithfull Apostle and so agrees to all the faithfull with him And the things which Christ asketh for his Apostles are to be distinguished for some things are simply necessary to Salvation as that they might be saved from evill and sanctified by the truth others which pertaine properly to the Apostolicall office Now when Christ asketh things necessary to Salvation he prayeth not for his Apostles as Apostles but as faithfull and beloved For what things are asked for this or that man as he executeth this or that office they properly respect that office but whatsoever things tend directly to the salvation of the Soule are not to be reckoned amongst the things which are peculiar but which are common Further they object that Christ ever prayed Christs Intercession is not for the faithfull as faithfull but as given unto him of the Father for Christ hath prayed for them that they might believe Christs Intercession is not conditionall for then that condition is purchased by the blood of Christ or not If not then some spirituall blessing is necessary for us which Christ hath not purchased If yes then Christ doth not desire his might receive what he hath purchased If Christs Intercession be conditionall then what is the condition and whether is that purchased by his death or of our selves for the absolute perseverance of beleevers but after a sort and upon
God manifested in the flesh But here it is to be noted that the Scripture speaketh of worship which is graciously communicated of the Father to Christ as Mediatour and not simply of that which is given unto him as the only begotten Sonne of God As God Phil. 2. 9. Jâ—h 5. 26. hath exalted him so he hath graciously communicated this honour and dignity of worship unto him as God and man The adoration of Christ may be considered two wayes either as it doth respect Chemnit harm cap. 46. the essentiall properties of the God-head alone or the properties of both natures and the office of Christ If it respect the properties of the God-head alone adoration is predâ—cated of the person denominated from either or both natures and is understood to be true of that person according to the divine nature as the essential properties themselves are understood to be true of that persoÌ„ according to the divine nature But if adoration respect the properties of both natures and the office of Christ it is spoken of the person according Solmius art 3. de person Christ pag. 3. 6. to both natures and is understood to be true but the difference of both natures being kept For we aske blessings of Christ God and man in performing whereof we desire and understand that he doe what is proper to the Deity according to the Divine and proper to the humanity according to the humane nature For as the office so adoration respecting the office doth not take away the difference of natures that is doth not confound or equall the natures or the properties of the natures So we crave of God that he would intercede for us which he doth according to both natures because Intercession is the office of the whole person which parts in this office he performes one way according to his Deity another according to his humanity and so of the rest CHAP. IIII. How Christ doth bring his people into Covenant or fellowship with himselfe CHrist being appointed of the Father the King and Head of his Church and after a most excellent manner thereunto annointed and advanced of the Father and having subjects given unto him it cannot be but he must have his Kingdome and subjects He is a King as in personall right so in act He hath his Kingdome and territories wherein he exerciseth his regall power He is a King as to punish enemies so to feed and governe his people Joh. 17. 6. which are given unto him to be made obedient unto his Scepter The way whereby Christ enters upon his kingdome is ever by Conquest For though the soules of the Elect are his given by free donation purchased with a great price yet his enemies have Psal 68. 28. Rom. 8. 7 8 10. Joh. 3. 5 6. As for the works of the Spirit the fruits of faith c. if he have any at all in him they proceed only of the holy Ghost Hom. 2. part for W 〈…〉 s the first possession which must be cast out by strong hand and his people themselves by nature rebellious unwise disobedient untill they be subdued and brought into subjection High imaginations must be abated and proud rebellious lusts battered and beaten downe before Christ come to rule and reigne in the soule The conversion of the nations to the faith of Christ is made by an holy warre destruction and desolation wherein the King of kings fighteth against subdueth and bringeth under the disobedient which formerly did rise up against him But this wasting or desolation is not the losse of temporall life or spoiling of corporall goods or any outward desolation which is seen with the eyes or heard with the eares but a most happy desolation whereby pride and haughtinesse of minde is depressed and the minde lifted up to things above the power of the flesh is quelled and the Spirit doth gather strength the edge of vices is dulled and all kinde of vertue doth bud and blossome and where the flesh did rule the Spirit doth rule But what then doth Christ compell men to subject themselves unto him In no sort but of unwilling he makes them willing totally or throughly willing The people of Christ are free and Psal 110. 2. Exod. 35. 21. 2 Chro. 30. 8. Joh. 6. 45. Isai 55 5. 1 Chron. 28. 9. voluntary who offer themselves willingly unto the Lord and yeeld themselves unto his service Therefore they are said to come unto Christ to runne unto him to serve him with a perfect heart and a willing minde Men are gathered into the Kingdome of Christ by effectuall holy vocation whereby Christ doth not only invite them by his Word to repent and beleeve but by his Spirit doth assuredly bring 2 Tim. 1. 9. them unto himself or unto the participation of the Covenant of mercy Vocation according to the purpose of God is free not Rom. 8. 28. depending upon any precedent condition on our part required or whereby we are fitted or prepared to receive grace offered nor upon the good use of any naturall gift vouchsafed Justification is of grace by faith in Christ and so is Salvation but Vocation is of free grace without any condition at all It is not of him that Rom. 9. 16. willeth nor of him that runneth but of God that sheweth mercy who of his rich mercy quickneth them that are dead in sinne and Eph. 2. 4 5. Isai 65. 1 2. Mat. 11. 25 26. saith Behold me to them that inquire not after him and hideth the great things of the Gospell from the wise and prudent but revealeth them unto babes according to that good pleasure of his will Thus Abraham was called when he served other gods Josh 24. 2. Act. 9. 6. Matt. 9. 9. and Paul when he breathed out threatnings against the Saints and Matthew when he sate at the receipt of custome The persons called into fellowship with Christ are all and only they that are given unto him of the Father To these Christ Mat. 11. 27. Rev. 3. 20. Joh. 10. 11 15 16. Joh. 17. 9 20. Joh. 10. 28. and 17. 2. revealeth the Father these open unto Christ and he commeth unto them for them he hath laid downe his life they shall heare his voyce for them he hath prayed that they might beleeve through the Word and unto them he will give eternall life The Subjects called in the Kingdome of grace or under the new Covenant are Jewes and Gentiles both neere and farre off but specially the Gentiles when the Jewes were broken off Matt. 8. 11 12. Act. 2. 39. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 idem est quod 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Constat enim praepâ—sitionem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ejusmodi adverbiis adjunctam saepè vacare taliâ— junt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 staâ—â— subitò 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 adbuc 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 semel Act. 17. 30. and 28. 28. and 13. 46 47. Rev. 5. 9. for a time Many shall come from the
unto Israel And seeing repentance Act. 5. 31. Act. â—1 18. is not to desperation but to life and Salvation it cannot be without all respect of Christ in whom only we have deliverance from the condemnation and dominion of sin Repentance is the effect of Christs death and intercession As he hath purchased pardon of sin for us so repentance also otherwise we should be Isai 53. 5. partakers of some saving grace or blessing which Christ did not purchase for us The Spirit of God is not undeservedly called the Spirit of Christ as Mediatour convincing the Conscience of sin and unrighteousnesse and discovering unto the heart the grace of the Gospell The Word of the Kingdome or Covenant is the instrument of repentance as that which discovereth sin and holdeth forth hope of pardon and intreateth perswadeth and encourageth the weary and burdened to draw nigh to God by Jesus Christ FINIS A Table directing to some principall things in the foregoing Discourse A ABraham how the father of the faithfull page 50. who meant by Abrahams seed ibid. and p. 51 Adam whether to be translated into heaven if he had stood p. 10 Though he had been rewarded in justice yet not of merit ib. A double obedience required of Adam viz. naturall and symbolicall p. 10 why God forbade Adam the eating of the tree of knowledge ibid. whether Adams perfection in Innocency were naturall or supernaturall p. 11. Gods Covenant with Adam a Covenant of friendship not of reconciliation ib. Adam how he could be secure seeing his condition was mutable p. 13. Adam in Innocency whether he had power to believe p. 44 Adoption the Jewes partakers of it yet had it tempered with servitude p. 35 Acceptilation whether Christ satisfied not Gods justice fully but by divine Acceptilation only seeing he suffered but for a time 291 Affiance the ground of particular affiance is some word or promise made to a man not yet believing p. 229 Agony of Christ without any sinfull distemper 282. the effects of it 283 284. Betwixt his desires in his agony a diversity but no contrariety ib. All in Scripture sometime signifies neither all precisely nor the most part 208 B BEcause what it signifieth p. 57 The phrase from the beginning or the beginning what it imports p. 42 Believe whether every man be bound to believe that Christ died for him in particular p. 222 223. c. He that goeth on in an evil way is not immediately called to believe in Christ 223. Things that are true as promised it is not necessary that they be unless we believe 225. That man cannot believe is not through impotency of weakness but impotency of wilfulnesse 226. Belief that Christ died for all men cannot be the ground of justifying faith 228. what signe God gives of his willingnesse to have men believe when he gives them not power 245 Believers and Christs sheep how they differ 255 Bellarmine confuted who saith the faith whereby Abraham was justified was justice p. 72 But not ever an exceptive but oft an adversative 302 C CAnaan how said to be an everlasting possession p. 55 Caphar what it signifieth 279 Carnall Christians their priviledge 55 Carnall reasonings to be avoided in divinity 249 Cause an immediate or next cause what p. 70. A morall cause though not present in act yet if supposed future may have effects p. 31 Circumcision why with bloud and why ordained seeing both sexes not capable of it p. 90. what it was a seal of ibid. Circumcision not unprofitable to those that were not partakers of the spirituall blessings 91 Christ more darkly revealed in the Covenant of promise and why p. 32. Christ Mediator and Testatour both 203. for whom he died and rose again whether for all and every man with a purpose to save or for all in respect of the sufficiency of the price not efficiency 204 205 206 c. No man hindred from comming to him by any cause efficient or deficient out of himself 244. Both natures concurre in him necessarily as a formall beginning in the works of Mediation 269. How he is inferiour to the Father 271. our sins layd upon him 276 277. and he substituted for the sins of the faithfull 279. Satisfaction made by him and that reall and not by acceptilation ib. and 280 281. How the Church is said to have Christ 287. His appearing before his Father for us what it imports 296. How he is King 306. In Christs person a threefold fulnesse 317. How Christ was Mediatour before his Incarnation p. 27. Christ the common store-house in which every thing is first placed that is to be imparted to believers p. 38 Church members the Covenant externally made with every one parents and their children p. 24. 29 Church of the elect only one p. 30. sometimes the bounds of it narrower sometimes larger 203. In the latter dayes it is probable the bounds of it will be larger then heretofore ib. Commandment Gods Commandments shew whatour duty is not what God will work in every man 134 Conditions of two sorts 133 Conversion though not a bare morall perswasion yet not effected without perswasion 328. Conversion of a sinner called conviction and why 333. what is that effectuall help whereby a man comes to God 335. wherein stands the efficacie of grace effectuall to conversion 336. whether God a cause of mans non-conversion 344 Covenant severall derivations of the originall word p. 1. Covenant of salt what p. 2. Acceptions of the word Covenant p. 3 4. The essence of the Covenant wherein it consisteth 4. Covenant and law how differ ib. There may be a Covenant without verball expressions p. 5. yet there have been alwayes expressions in the Covenant with the reasonable creature ibid. The Covenant is one thing and the name of the Covenant is another p. 5. Causes why God is pleased to deal with the reasonable creature in a Covenant way p. 6. A Covenant with man in Innocency though the word Covenant not to be found p. 6. The Covenant betwixt God and man in generall described p. 7. The Authour of the Covenant God not God and man ib. The Covenant is of grace even where reward is promised of justice ib. p. 9. The subject of the Covenant is man and how 8. Covenant of works and grace no where in Scripture totidem syllabis 9. Covenant of God with man not one but manifold and sundry wayes whereby they are distinguished 8. Of the Covenant with man in Innocency p. 9. Covenant of works whether still on foot in the posterity of Adam in respect of temporall good things p. 13. Covenant of grace what 14. Impossible to be under the Covenant of works and grace at once 15. Covenant of grace divers in administrations one in substance 23. Covenant of nature and grace how they agree and differ ib. Covenant of grace to be considered as promised and as established p. 27. Covenant of promise what 28. Covenant of promise and the new
Covenant how they differ viz. eight wayes p. 32. Christ more darkly revealed in the Covenant of promise and why ib. Covenant of promise when it began and how long it continued 36. The degrees of it ib. the parts of it 43. who contained under it 45. the Covenant of promise whether made in Adam with every infant that should be born into the world p 46. Covenant of grace as manifested to Abraham p. 47. what peculiarly to be observed therein ib. the grand promises of it 53. the temporall promises 54. Covenants personall family-Covenants and nationall p. 52. Covenant with Abraham how confirmed p. 90. All are not in Covenant in one manner p. 91. Covenant of grace under Moses till the return out of the Captivity p. 92. Covenant of works whether made with man fallen 93. Obscurity among Divines in differencing the old Covenant and new 95. Covenant made with Israel particularly explicated and what Moses brought to the further expressure of the Covenant of grace 122. Gods Covenant with David 143. c. In this Covenant Christ more cleerly manifested then before 144. The things promised in this Covenant 146 147. The condition of it 149. The execution of this Covenant 150 151. c. In this Covenant some things promised absolutely some conditionally 152 153. Two things to be considered in this Covenant 154. Covenant made with Israel after the Babylonish Captivity 156. c. The promises of this Covenant 158 159. c. In what sense this Covenant may be called new 161. Wherein this Covenant exceeded the former which God made when he brought them out of Egypt 161 162 163. Of the new Covenant or Testament and how God hath revealed himself therein 194. See New Testament D DOubting what the right course to take with him that doubts whether he should beleeve because of his former transgressions 226 Dead to what purpose invitations made to them that are dead in sins 244 Death inflicted on none but sinners or him that beareth the person of a sinner 276 Debt a two-fold paying of a debt 290 Decree of God to punish sin the reason of it 276 E ELect are in grace with God in respect of Ordination and appointment though after brought into grace by Christ by actuall collation and communication 292 Examination of our selves necessary p. 87. a meanes to attain and preserve uprightnesse 188 Exhortations to all import not a generall purchase of salvation for all 208 209. they are usefull both to them that have received the truth and to them that have not 209. to what purpose exhortations and invitations are to perswade men to believe that have no power 247 Externall blessings more esteemed of under the Covenant of promise and why p. 34 F FAith why not expressely required in the Covenant of nature p. 12. Faith which the righteousnesse of nature presupposeth how it differs from the faith required in the Covenant of grace p. 12. Faith the alone cause on our part required of justification and salvation 18. In what sense it is imputed for righteousnesse 63. Three divers opinions of orthodox Divines about the imputation of Faith 64. 65 66 Faith hath not the place of our righteousnesse but doth answer in our participation of Christ to that which is the ground of our being partakers of Adams sinne 67 68. Though faith be commanded in the law it followeth not that being justified by faith we are justified by the works of the law 114. Faith whether that Christ as be died to impetrate remission of sin for me in particular be the object of justifying faith 227. Faith justifying is not without an apprehension of mercy in Christ to be obtained but implyeth not an apprehension of mercy in the pardon of sin already obtained 227 Faithfull all of the same faith with Abraham 91 Father though the same work be done by Father and Son yet a difference in the manner of working 268 Fathers before Christ and Christians in the time of the Gospell under the same Covenant for substance 26 Fellowes how the faithfull are called Christs fellowes 311 Fellowship with the Saints a signe means of uprightnesse 188 Fulnesse of grace of two sorts 311 G GIving doth not alwayes import an act of grace p. 61 Gospell why meet that the promise should goe before it 32. Grace bestowed more plentifully under the Gospell how to be understood 35. Gospell in what sense called everlasting 37. How faith is said to come by the Gospell seeing it was commanded in the law 113. The law as given to the Jewes not opposite to the Gospell ib. Gospell strictly taken or the new Testament when it took its beginning 197 198. Good that the intellectuall nature is capable of is double 313 Graces how given by the hand of the Apostles how by Christ 320 Guile of our spirits how to finde it out 187. c. how to take up our selves for it 192 H HAnd right hand what it signifieth in Scripture 303 Head how Christ is the head to his body 318 Heart a double heart what 185. signes of a good heart ibid. Heathens some remainders of Gods Image in them and many temporall blessings vouchsafed them whence it coÌ„meth to passe 13 Heaven The fathers that died before Christ had not that perfect state in heaven that now they have we are presently possessed of and in heaven they did expect their redeemer 35 36. The Kingdome of Heaven not expressely mentioned in the old Testament 132 Heavenly things wrapt up under earthly in the old Testament 33 Humane nature of Christ most highly exalted 305. Christ as man hath a prerogative above every creature 214. He is set above all principality and power and dominion and what signified hereby 214. He hath a power above every creature 215. The man Christ is King of heaven and earth 216. yet this power is not infinite simply ibid. Humanity of Christ whether to be adored 321 I IEhovah what it denoteth 123 Jewes why made a nationall Church 92. they had a double vail â—ver their eyes 120. An illustrious type of election in them 33 Incarnation of Christ whether necessary to goe before its effects and benefits 28. Incarnation of Christ the day of his coronation and espousals 294 Impute what it signifieth in Scripture 60 61. Imputation of a good thing three wayes 62. Imputation and reputation how differ ib. Certain corollaries about imputation See Faith 62 Infants holy by Covenant 52 Integrity see Vprightnesse the necessity of it 80 81 82 83. It sets a faire glosse upon the meanest actions 83. The effects and fruits of it 85. Meanes to attain it 86 87 88. How a Christian is to stir up himself to attain Integrity 88 89 c. Impotency of man such that he can neither move to any thing of himselfe that is good nor manage grace when vouchsafed 199. Impossible how that which is impossible may be an object of Gods desire and approbation 245. Innocent whether an Innocent person ought to suffer
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