people of Israel repenting of their transgressions and sinnes committed against God did oftentimes Josh 24. 22 23 24 25. Judg. 10. 16. 1 Sam 7. 3 4 5. 2 Chro. 15. 12. 2 Kin. 11. 17. 2 Chro. 23 16. 2 Ki. 23. 3. Neh. 10. 30 31. 2 Chro. 34. 31. renew their Covenant binding themselves to the Lord to be his people and to walke in Gods Law which was given by Moses and to observe and doe all the Commandements of God the the Lord and his Judgements and his Statutes with all their heart and with all their soule But Jehoshaphat Josiah Nehemiah and other godly Governours who were well acquainted with their infirmities and knew themselves utterly unable to fulfill the Law would never promise punctuall and exact obedience in hope thereby to deserve eternall life or to receive it from God as the reward of their perfect service nor flatter themselves as though they could stand before the Tribunall of Gods Justice in their own Righteousnesse when upon proofe sufficient they saw that no flesh could be justified in his sight Without question they understood that God of his free grace had promised to be their God and of his undeserved and rich mercy would accept of their willing and sincere obedience though weake and imperfect in degree which is in effect that the Covenant which God made with them and they renewed was a Covenant of grace and peace the same for substance that is made with the faithfull in Christ in time of the Gospell Sixthly the Covenant that God made with Abraham was the Gen. 17. 1. Covenant of grace as it is acknowledged but the Covenant made with Abraham is for substance the same with the Covenant made with Israel upon Mount Sinai the promise is the same and the things required the same For in that God promised that he would be God all-sufficient to Abraham to blesse him with all necessary blessings for this life and the life to come In Gal. 3. 8. this he promiseth freely and of his owne meere grace and favour to be their God and make them a Kingdome of Priests and an Exod. 19. 6 7. holy nation unto himselfe In that he requireth of Abraham that he walke with or before him in integrity In this he covenanteth that they should obey his voice and keep his commandements Deu. 26. 17 18. Jer. 7. 23. Deut. 10. 12. Jer. 11 3 4. 1 Ki. 8. 25. 2 Chron. 6. 16. 2 Chr. 17. 3 6. 2 Chr. 6. 14 16. Jer. 2. 2. And what is it to walk with God or before God but to walk in his Law Seventhly when God gave his Law unto Israel upon Mount Sinai he troth-plighted that people unto himselfe and himselfe unto them and that of his meere love not of any merit in them Thus saith the Lord I remember thee the kindnesse of thy youth the love of thine espousals when thou wentest after me in the wildernesse in a Land that was not sowen Israel was holinesse unto the Lord and Ezek. 16. 8. the first fruits of his increase When I passed by thee and looked upon thee behold thy time was the time of love and I spread my skirt over thee and covered thy nakednesse yea I sware unto thee and entered into Covenant with thee saith the Lord God and thou becammest mine But if the Law were a perfect draught of the Law of nature Rainold Apol. Thes pag. 211. 1 Tim. 1. 5. Act. 15. 9. Rom. 10. 4. Gal. 3. 24. Christum vocat finem i. scopum legis quia lex sues sacrificiis ritibus c. Christum intendebat Zanch de Redem cap. 11. Thes 5. li. 1. The Decalogue written with Gods own hand upon two tables was an Epitome of all Ordinances appertaining to the Covenant exacting punctuall obedience in the least jot and title as necessary to Salvation and flashing out wrath against the least transgression without any intimation of repentance or hope of pardon the Lord did not at that time troth-plight himselfe unto them Eighthly the Law requireth faith as well as love and obedience and doth build these upon it as a foundation For the end of the Commandement is love love out of a pure heart a good conscience and faith unfained That love which the Law requireth either towards God or towards man must flow from a pure heart and faith it is that purifieth the heart Christ is the end of the Law for righteousnesse sake and the Law is a Schoole-master to bring us unto Christ But bring us unto Christ it could not if it did not point him out unto us or presuppose him as promised He is not the end of the Law if the Law did not direct to him and require faith in him He is the end of the Law as the Law leadeth and driveth us out of our selves and from all confidence in any works of the Law that by faith in Christ we might obtain righteousnesse It is not the property of a Schoole-master to beat and strike and not to direct or teach That the ceremonies of the Law did prefigure Christ direct unto him and require faith in him is a thing Exo. 34 27 28. confessed and acknowledged of all men Now the ceremonies are appendices of the Law especially of the first and second Commandements Exod. 24. 8. Heb. 9. 19 20 23. Pighâ—disp Ratisp l. 2. as they were given to the Israelites And if they require faith in the Redeemer to come how should we thinke it to be a thing passed over in silence altogether in the Law The deliverance of the children of Israel out of Egypt was a type of our spirituall deliverance from the bondage of sinne and Satan by the power of Christ as appeares by the Ceremonie and Sacrament of that corporall deliverance the Passeover which was a Joh. 19. 36. 1 Cor. 5. 7. figure of Christ our Saviour Therefore in the first Precept the Mystery of our Redemption by Christ is taught and contained That particular mercy mentioned in that Precept taught the Israelites to expect spirituall Salvation in the Messiah promised In Psal 1. 1 2. Psal 119. 1 2. Scripture they are pronounced blessed who keep the Commandements and observe the Statutes and Judgements of the Lord but withall their blessednesse is said to consist in this that God Psal 32. 1 2. imputeth not sinne unto them that their sinnes be forgiven and transgressions covered The true worshippers of God then are happy not for their works but because God is pleased to accept them in Christ and to pardon their offences This is the true sense of those promises made to or spoken of them that walk in the perfect way and doe none iniquity And if life and Salvation be promised to them that observe and keep the Statutes Judgements and Ordinances of the Lord not for the dignity of the work but through the meere grace and mercy of God pardoning transgressions and sinnes then is faith in the
man neither will he take the wicked by the hand He may seeme to neglect but he doth not forget them that follow after righteousnesse he is thought to favour but he doth abhorre the workers of iniquity The eyes of the Lord runne to and fro throughout the whole earth to shew himselfe strong in the behalfe of them whose heart is perfect towards him Psal 18. 25. Howsoever they may be weake in themselves in him they shall be victorious his power shall be perfected in their weakenesse For Psal 37. 18. as it is in the Psalme With the perfect man thou wilt shew thy selfe perfect thou wilt not faile him in his need This is the nature of God that he frameth himselfe to the dispositions of men good to the good hard to the stubborne intire to the perfect that waite upon him The Lord knoweth the dayes of the perfect and their inheritance shall be for ever that is he seeth to what evils they lie open what help they need and ordereth all events to their Prov. 28. 16. 10 9 29. speciall good He that walketh in his integrity is safe no danger can overtake or meete a man in that way because he is under the shadow and protection of divine providence Righteousnesse preserves him that is intire in the way but wickednesse overthroweth the sinner Prov. 13. 6. 11. 5 6. Let integrity and uprightnesse preserve me Psal 25. 21. Integrity is a guard that doth continually keep watch and ward and doth not only leade men to a good way and tell them what is their duty and fit to be performed but maketh the way passible for them and them prosperous in it An intire heart is a channell or Barke in which the graces of the Spirit are contained and faith doth swimme above all stormes and tempests but a mind void of all integrity is full of slisters and chincks that if the most holy liquour of piety be offered it is powred in and out together and at once This is the nature of integrity that by it the soule is intire in it selfe and hath a spirituall continuity which may be shadowed forth by the similitude of things corporall and therefore so long as integrity is preserved the heart is apt to containe and keep safe the graces of the Spirit if it be cracked grace would be lost should not God make up the breaches of it A soule destitute of grace is starke dead an heart without integrity not well compacted is next to death or destruction as a ship full of holes or a body unloosed or dissolved An heart well compact and knit fast together in the Lord as is the intire is Prov. 10. 29. valiant and couragious in all dangers trials temptations It is not put out of countenance with slanderous tongues nor shaken with feare of troubles Though mine adversary should write a booke against me would I not take it upon my shoulder and bind it as a crowne unto me saith Job The hypocrite in peace and security may seeme strong and valarous but let God by some affliction drag him out as it were by the eares from his lurking hole and convent him before his tribunall and thou shalt not see any thing more abject and heartlesse Then is that of the Prophet verified The sinners in Sion are afraid a feare is come among the hypocrites Isa 33. 14 15. Who among us shall dwell with the devouring fire Who among us shall dwell with the everlasting burning But the entire heart even in this case holds out confident and couragious And no marvell for every man that walketh in his integrity hath the priviledge of a treble guard the guard of Gods protection of the good Angels and of a good conscience for his defence against all adversary power Mark the perfect man and behold the upright Ps 37. 37. Ps 37. 40. Ps 91. 11. for the end of that man is peace for the Lord shall helpe and deliver him he shall deliver him from the wicked and save him because he trusteth in him The Lord will defend the perfect and he hath given his Angels charge over them to beare them in their hands and keepe them in their waies In which respect they may say with the Prophet how many soever rise up against us they be more and stronger that be with us then they that rise up against us Moreover they are blessed of God with a good conscience which is as a strong Castle against which no batteries of the enemy can prevaile he is a most valiant Champion who will not be daunted with any proud on-set of the Adversary which he knoweth to be weake and of no strength As there is nothing more base or sooner abashed then a corrupt conscience destitute of integrity So nothing more bold and hardy then a good and perfect conscience David in the midst of all his reproaches had the face to professe the name of God before Kings and Princes without ever being blanked Ps 119. 23. at their presence And shall a man so guarded regard the enmity of any fear the threatnings of any though never so mighty be dismayed at any hard condition that he is fallen into for the present No he will not be afraid for any evill tidings for his heart is fixed and trusteth in the Lord. Integrity addeth to the glory of our good actions even such as are but of the lower sort There is not the meanest duty whatsoever which integrity will not set a faire glosse upon that in some respects it shall be matchable even to workes farre greater in their owne nature A poore labouring man that lives by his hands having performed holy obedience to God therin with an entire heart may have as much comfort on his death-bed as the best Minister or Magistrate whose service in it selfe is farre more honourable yea if his integrity be greater his comfort also shall be greater For God regards not so much the matter as the forme of obedience nor so much the thing done as the affection wherewith we doe it Wise men regard more the mind of the giver then the value of the gift When we first give our hearts wholly and entirely to God then is our service how small soever very acceptable unto his Majesty It is not the greatnesse or multitude of those good workes which we have done but the good disposition of an honest and entire heart in the doing of them that doth bring comfort as the internall qualification of that faith which makes a sound plea for mercy before the throne of grace An halting heart dasheth the acceptance of the most glorious worke an entire heart addeth weight to the basest service The widdowes mite was little in worth had not her good heart raised it's price In value it came farre short of the superfluities that the rich men cast into the treasury but her heart was better and so her gift greater then theirs When Hezekiah had received the sentence
it can hardly be questioned whether that Covenant wherin we are bound to take God to be our Father King and Saviour be the Covenant of grace or no And by the same reason it is manifest that the Law requireth faith as well as love and obedience and doth build these upon it as a foundation It prescribeth faith in the first place and throughout namely that we acknowledge God the Law-giver to be the Lord our God the only true God and testifie that faith unto him by an universall and uniforme obedience to that whole Law and every title thereof The Law was given for this end that it might instruct us in faith which is the mother of a good conscience and of love Christ and faith is the end and soule of the Law not understood of the Jews The summe of the Law is faith or love and both these carry the same sence because though Moses Rom. 10. 4. Deut. 10. 12. Calv. on Deut. 10. 12. Rom. 14. 23. make mention of love and Paul of faith yet that love doth comprehend faith and this faith doth contain love Certainly Whatsoever is not of faith is sinne even all works though good in shew and for substance seeming agreeable to the rule of the Law if they issue not from faith they are vaine and hypocriticall if they be not quickned and enlivened by faith they are but the carkasse of a good worke And then if God command not faith in the Law in some sort why doth he command other things which without it are frivolous Our best works are unsavoury before God if they be not seasoned with faith For without Heb. 11. 6. faith it is impossible to please God Therefore the Lord in Covenant commanding the observation of his Law exacteth faith also without which the Law cannot be obeyed in an acceptable manner For when the Law is spirituall and commandeth true worship and invocation how can it be observed without faith Would the Lord have the Israelites remaining in infidelity to observe the Law Or did he ever allow man since the fall of Adam to come or have accesse unto him but only in the name of a Mediatour Or was life and salvation ever promised to man since the fall but upon condition of faith in the Messiah Indeed the condition of obedience which God requireth and man promiseth is the chiefest thing urged in the Law but free and gracious pardon wherein consisteth the happinesse of the Saints is therein promised and proclaimed They under the old Testament lightly following the letter mistooke the meaning not looking to the end of that which was to be abolished whereunto Moses had an eye under the vaile For they perceived not so well the grace intended by the legall Testament which the perfection of the morall Law whereof they could not but faile should have forced them to seeke and the imperfection of the typicall Law which made nothing perfect should have led them to find but they generally rested in the worke done as was commanded by either Law when as themselves were unable to do the one and the other was in it self as unsufficient to help them Fourthly after the giving of the Law a Covenant betwixt God and Israel was established by mutuall and willing consent Deut. 4. 31. Exod. 24. 3 4. the people promising to obey and doe whatsoever the Lord commanded In the Land of Moab Moses was commanded by the Deut. 29. 1 9. Lord to make a Covenannt with the children of Israel beside the Covenant which he made with them in Horeb. This Covenant they entred into was the same that God made with them upon Mount Sinai even the same that did containe the blessings and curses before pronounced But this Covenant was a Covenant of Grace not of works for God never commanded his people that he might set them on high above all people of the earth and that they might be an holy people unto him to avouch him to be their God by a Covenant of works Moses would Deut. 29. 12. never have exhorted the people by Oath to bind themselves unto the Lord in a Covenant of works for that had been to bind themselves unto the most dreadfull curses whereas they were to enter into this Covenant that they might prosper in all that they Deut. 29. 9. doe That Covenant is of Grace wherein the good things promised are all free and gratious but it was of grace that God promised Deut. 7. 12. 2 Chro. 6. 14. to be the God of Israel and therefore the Lord when he keepeth Covenant with Israel is said to keep the mercy which he swore unto their Fathers and when he established them for a people unto himselfe and is their God he is said to performe the Oath which he swore unto their Fathers to Abraham to Isaac and to Jacob. Deut. 29. 13. The Legall Covenant or Covenant of works cannot be renewed after it is once broken seeing it admitteth not repentance of sinne past but exacts perfect and perpetuall obedience But this Covenant made with the Israelites might be renewed after transgression did admit repentance When thou art in tribulation and Deut. 4. 30 31. all these things are come upon thee even in the latter dayes if thou turne to the Lord thy God and shalt be obedient unto his voice for the Lord thy God is a mercifull God he will not forsake thee neither destroy thee nor forget the Covenant of thy Fathers which he swore unto See Deut. 30. 1 2 3. 1 Ki. 8. 34 35. Psal 106. 45. Eze. 16. 61 6â— Deut. 30. 11 12 13 14. Rom. 10. 6 7. them And if the Covenant after transgression may be renewed it is of grace The Law which is written in the heart of the spirituall seed is part of the Covenant of grace for the righteousnesse of faith speaketh on this wise This Commandement which I command thee this day it is not hidden from thee neither is it farre off It is not in heaven that thou shouldest say Who shall goe up for us to heaven and bring it unto us that we may heare it and doe it Neither is it beyond the sea that thou shouldest say Who shall goe over the sea for us and bring it unto us that we may heare it and doe it But the word is very nigh unto thee in thy mouth and in thy heart that thou maist doe it But the Law given by Moses is engraven in the heart of the spirituall Isai 51. 7. Psal 37 31. seed or people effectually in Covenant as they are called a people in whose heart is the Law No man will deny the Covenant which God keepeth with them that love him and keepe his Commandements to be the Covenant of Grace But the Covenant which Israel entred into is that which the Lord Dan. 9 4. Nehem. 1. 5. Deut. 7. 12. keepeth with them that love him and keepe his Commandements Fifthly the godly Kings and
The Lord did thinke it good to set forth the state of minority in such kind of attires habiliments as might best suit with the fansie of minority and so to teach and clothe his Church with types and Ceremonies which is a kind of Imagerie and therefore of the two the Jewes had more liberty in that kind then Christians in times of the Gospell the Law to bring him unto Christ But happy Christians after Christ living in the University of the Church under the free Tutors of new Ordinances The Schoolemastership of Moses was a good Ordinance for the body of the people under Covenant with God as we find this calling needfull and profitable in a Common-weale though inferiour to the honour and worth of an University There was not a man of them undiscovenanted who took not benefit some way or other by this pedagogie For some were kept thereby from notorious evils as children that learne little at Schoole get good in this that they are kept from shrewd turnes Others get much ability of knowledge though they never looked at Christ as some at Schoole learn to write and read cast account and make a bond though they never intend any better use of their learning But the spirituall Jew got some true measure of grace to Salvation though they reached not to that pitch and measure which is attaineable under the Ordinances of the New Testament as in some good Grammar Schooles those grounds of learning may be obtained whereby men may be serviceable to the Church or Common-weale in some measure though they come not to that ripenesse and maturity which may be gotten in the University For the manner of this pedagogie under Moses we are not to conceive that he taught his Schollers in things too hard for their capacity and practise only to set them to others to aske for it is the part of a bad master to set his Schollars too hard a taske that they might runne to their fellowes to make exercises this is the way to non-proficiency But Moses in the Ceremoniall Ordinances did point out Christ and so as a good Schoole-master directed unto him and by shewing unto the Jewes their weaknesse and inability convincing them of sinne terrifying their consciences he did drive them unto Christ and informed them how to walke being in Christ that they might inherite the promise Thus the Law entred that sinne might abound it discovered Rom. 5. 20. Gal. 3. 19. Rom. 7. 11. and 4. 15. sinne wrought wrath wounded terrified and killed and withall revealed the remedy to be had not in the Law but in Christ that the distressed might not rest in the Law but seek unto Christ and live In a Schoole we must have rods to keep refractory boyes in awe and idle boyes to their bookes according to the common Proverbe A rod in a Schoole is alwayes in season This was found with Moses in his Schoole and used as occasion was offered The Ceremonies were as an hand-writing against Col. 2. 14. Ephes 2. 15. The Ceremonies are visible words preaching Christ and they preach guilt also and wrath belonging unto us by consequent and to the Jew directly Ceremonies as they are a meere carnall kind of instructing do witnesse against us them as they witnessed their uncleanenesse or bound them to the debt of the Law and a curse was denounced against them that should not continue in all things that was written in the booke of the Law to doe them Schoole-masters must have Apples and toyes to traine up boyes of better and softer natures who be won with a Nut and lost with the shell This the Schoole of the Law wanted not in the hand of Moses as the outward temporall blessings of this life plentifully spoken too and distributed by the hand of Moses in his Booke The Jewes were as Infants and little children that are much pleased with rattles and other toyes and Moses the rather to winne and keepe them in obedience doth make large promises of corporall blessings and an earthly inheritance as did befit the state and condition of that people But if these prevaile not he hath his Ferula and gentle rod which is the commination of temporall calamities and judgements to be inflicted upon transgressours It is expedient a Schoole-master have some other practises besides Rods and Nuts to breake their wils and make them corrigible and teachable tractable and gentle which the Law provided for aboundantly having to doe with a stiffe-necked people and stubborn Schollars Three kinds of impositions Moses propounded unto his Schollars to beare First in the pedagogie of the Law he restrained them from some free creatures whereunto they had strange naturall desires as meats and drinks making some uncleane as mothers lay Apples before the eyes of their children which yet they must not touch upon paine of a frowne chiding or whipping to breake their wils and traine them up in obedience Secondly He laid before them some other indifferencies which if they did adventure to use they must undergoe such and such hardship as was not worth the while their injoyment not worth the paiment as we reade Levit. 15. in many washings and purifications Thirdly He prescribed such duties about the free creatures which were dangerous painfull and costly for the present if it were possible to bow their uncircumcised hearts wherein he prevailed and they profited aboundantly In all which he increased their homage to God more than at the first in the Covenant of works with Adam or in any former manifestation of this Covenant And in these respects the Law might well be called a burden unsupportable which neither the Jewes nor their Fathers Acts 15. 10. were able to beare A good Schoolemaster will not scorne to teach rudiments to lesser boyes every letter and syllable so Moses and his successors taught all the rudiments and legall precepts to all the Jewes wherein though some sticke as their furthest perfection yet some went further to higher degrees and all learned by them some partiall obedience to draw on them and theirs some partiall blessings Of this sort were these Touch not tast not It beseemes Col. 2. 21. an able Schoolemaster so farre as he hath ability and authority to teach his Schollars Greeke Hebrew Logicke principles of higher learning especially when an university is not at hand so Moses in this pedagogie did rise to teach higher things to the spirituall Israel as the blood of Christ folded up in the blood of the sacrifice for the purging of their hearts from dead workes and the mortification of sinfull corruption in their burnt offerings that so they might discover how they were delivered from the eternall curse of the Law Now when his spirituall Schollars felt the bondage of the Law and came to learne the remedy the very thing learned was their motive and reward that they did not so much need rods or nuts that is the promise of temporall blessings or denunciation of temporall judgements
his power kept them by faith unto Salvation Though the house of David lost the Kingdome and government in Israel yet God preserved his posterity untill Christ came in whom the throne of David was established for ever for this was absolutely promised But the temporall glory of Davids house and the peace of Israel was changed because they changed the ordinances neglected the charge and brake the Commandements of God If his sonnes forsake my Law and walke not in my Psal 89. 31 32 judgements If they prophane my statutes and keep not my Commandements Then will I visit his transgressions with the rod and his sin with scourges If ye turne away and forsake my statutes and my Commandements 2 Chron. 7. 19 20 21 22. which I have set before you and shall goe and serve other gods and worship them Then will I pluck them up out of my Land which I have given them and this House which I have sanctified for my Name will I cast out of my sight and will make it to be a Proverbe and a common talke among all people And this House which is most high shall be an astonishment to every one that passeth by it so that he shall say Why hath the Lord done thus to this Land and to this House And they shall answer Because they forsooke the Lord God of their Fathers which brought them out of the Land of Egypt and have taken Sep. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hould on other gods and have worshipped them and served them therefore hath he brought all this evill upon them Davids heart was not perfect with the Lord in the matter of Vriah and for that cause the sword of God never departed from his house When Solomâ—n waxed old and gave his heart to pleasure his outlandish wives inticed him to Idolatry and the Lord rent ten tribes from the house of David In after times the house of David fell away more and more the Priests neglected the charge of God and the people grew prophane obstinate impenitent and then the Lord abhorred his people was wroth with his heritage and gave his glory unto the enemies hand Jerusalem was laid wast and desolate the Temple burnt with fire the Princes led captive and made tributary the aged were despised the young men made slaves and bond men maidens dâ—floured and children dashed against the walles They were slaine with the sword burnt up with famine languished through oppression misery and sorrow had in contempt and derision daily but there was none to pittie or comfort them Neverthelesse the promise of God was firme and sure to all the seed in respect of the things absolutely promised for the infidelity of man cannot make the faith of God of none effect Hence we learne two things are to be considered in the Covenant 1. The persons in Covenant according to the externall administration or according to the effectuall purpose and internall administration 2. The good things promised not only temporall but spirituall For they are either such as are absolutely necessary to salvation or such as concerne the welfare of a Christian his peace joy chearfull and constant walking with God without offence and such like To the first sort the promises of the Covenant are made sincerely but conditionally If they doe well they shall be accepted if they consent and obey they shall inherit the good things of the Land To the other being effectually called all other promises are made absolutely or at least shall absolutely be made good because God will give them to doe what he requireth Effectuall calling is not of him that willeth nor of him that runneth but of God that sheweth mercy It is wrought freely effectually certainly but when where and as the Lord will not conditionally nor according to promise to this or that person God promiseth he will preserve his Church and uphold the seed of David but to this or that person God hath not promised that he shall be brought home or gathered to the flock The Covenant made presupposeth man called and taking hold of the Covenant it doth not promise that he shall be effectually wrought upon and powerfully drawne to lay hould upon the promise Faith is the gift of God which he giveth as he pleaseth but to the believer he assureth all other necessary good things with continuance in faith according to his free Covenant Of good things spirituall there be two sorts as was said some absolutely necessary as faith repentance pardon of sinne perseverance eternall life and these are all most certainly promised and assuredly conferred And though Justification and eternall life be conditionall promised unto and so bestowed upon the unfained beleever yet may they be called absolute because God giveth to the man in Covenant every thing necessary to Salvation Other things are good in themselves and profitable as joy and chearfulnesse of heart deliverance from scandalous and reproachfull evils wounding conscience and grieving the Spirit And these are not promised nor evermore bestowed upon the faithfull David may be an instance hereof He was not preserved from sinne-wasting conscience and staining the soul but was recovered from the danger thereof To repent of the sinne and to be pardoned of free grace was necessary to Salvation God therefore vouchsafed this sure mercy unto him To be kept from falling was not of that necessity God therefore suffered him to fall to cure pride of heart make him know himself and magnifie the riches of his grace in his recovery This is evident from this that in the Covenant as the Lord promised mercy which he performed so he threatned judgement and destruction against them that did disobey if they persisted obstinate and would not returne And therefore both in shewing mercy and inflicting punishment the Lord dealt according to promise Sometimes when the house of David sinned the Lord spared them but then he gave them hearts to humble themselves and so the judgement was prevented Thus saith the Lord Ye have forsaken me therefore have I also left you in the 2 Chron. 12. 5 6 7 8. Sept. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sept. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hands of Shishak Then the Princes of Israel and the King humbled themselves and said The Lord is just And when the Lord saw that they humbled themselves the word of the Lord came to Shemaiah saying They have humbled themselves therefore I will not destroy them but I will send them deliverance shortly and my wrath shall not be poured out upon Jerusalem by the hand of Shishak Neverthelesse they shall be his servants so shall they know my service and the service of the vers 12. Kings of the earth And because he humbled himself the wrath of the Lord turned from him that he would not destroy him altogether And also in Judah the things prospered Sometimes the Lord poured his wrath upon Judah and Jerusalem according as he threatned but he let them goe on in the stubbornnesse of their hearts
Jer. 32. 37 38 39. shall say surely our Fathers have inherited lies vanity and things wherein there is no profit Behold I will gather them out of all Countries whether I have driven them in mine anger and Ezek. 11. 17 18 19. Eze. 20. 40 41 42 43. Lam. 4. 22. Thy punishment O daughter of Zion is finished he will not adde to give thee to be carried away scil after thou shalt return into thy Country out of present Captivity in my fury and in great wrath and I will bring them againe into this place and I will cause them to dwell safely And they shall be my people and I will be their God And I will give them one heart and one way that they may feare me for ever for the good of them and of their children after them And I will make an everlasting Covenant with them that I will not turne away from them to doe them good but I will put my feare into their hearts that they shall not depart from me And in these respects this Covenant which pertained to the old Testament might be called an inchoation of the new because the old ordinances distilling grace in some measure into the whole Covenant were to continue untill Christ should be incarnate and erect a new Tabernacle which should stand and continue for ever when a new people should be added to the Lord and the old ordinances because of their weaknesse being taken downe a new forme should be set up to abide for ever And from all this we may briefly observe in what accidents the old and new Testament differ one from another when for substance they be one and the same They both flow from the free-grace and mercy of God looking at poore sinners in Jesus Christ They have both one common matter the obedience of Heb. 5 8. Act. 3. 19 Eph. 1. 14. faith required and life everlasting and all secondary good things promised by the imputation of the righteousnesse of faith and free adoption in Jesus Christ They have both one object Jesus Christ who being promised to the Fathers in propheticall Scriptures God hath in due time exhibited under the Gospel They have both one generall end viz. the praise of the glorious grace of God in Jesus Christ Both Covenants are struck with man-kind as invested in one and the same reall and formall consideration whither before or after Christ viz. with sinners and those which worke not but beleeve in him that justifieth the ungodly In both the same spirit sealed up the truth of the Covenants to all under Covenant for seeing the adoption and inheritance in some measure belonged to the Fathers in the old Testament the earnest of that inheritance cannot be denied them But the new Covenant doth in many things out-strip the old which do nothing derogate from their substantiall and reall unity and agreement First In the old Testament the Lord did proclaime himself to be mercifull and gracious slow to anger aboundant in goodnesse and truth which he confirmed by great and wonderfull deliverances of his people out of Egypt and Babylon but yet at first he gave his Law with signes of Majesty glory and terrour yea of anger and displeasure against sin and wickednesse But the new Exod. 19. 18. Heb. 12. 21 22 23. Eph 2 17 18. 2 Cor. 5. 17 18. Testament was given with manifest tokens of love favour and free mercy God being reconciled in the Son of his love and therein he hath revealed his superaboundant and transcendent love mercy and long suffering as shall be shewed hereafter Secondly In the old Testament Christ was knowne to be the seed of the woman the selected seed of Abraham his bloud and death typified in Moses his person and office humiliation and resurrection fore-told by the Prophets but all these were more obscure and darke to the Jewes but in the new Testament Joh. 1. 12 â—â— Rom. 1. 4. Gal. 3. 19. 2 Co. 1. 20 he is openly manifested to be the Son of God made unto us of God wisdom righteousnes sanctification and redemption to whom the promise was made and by whose love authority as the great Testator of heaven they are all made put forth ratified established Thirdly The commandments of the old Testament were many Heb. 7. 16. Col. 2. 14 15. of them carnall standing in ceremoniall observances and containing an hand-writing against them and the promises were many corporall as of an earthly inheritance so that by them their faith was to ascend up to spirituall and heavenly things and the spirituall promises were obscure in number fewer and such as were farre off But the commandments of the new Covenant are spirituall Mat. 6. 33. and the promises spirituall plainly revealed nigh at hand ratified by the comming of Christ particular earthly things are promised as an additament to them that seek the Kingdome of heaven and included in the spirituall Fourthly Moses was the Mediatour of the old Testament a Gal. 3. 19. typicall imperfect Mediatour as not a right middle person a Heb. 9. 15. 8. 8. 6. 12. 14. Mediatour in respect of the outward administration and that by the power and vertue of Christ but the force of that Covenant had foundation in Christ and it was in and through Christ that the federates were partakers of the good things promised But Christ the Mediatour of the new Covenant a true and perfect Mediatour a right middle person between God and man who hath revealed the Gospel satisfied revenging justice brought in everlasting righteousnesse who alone is able to remove the guilt of sin from the conscience repaire the lost image of God in his people bow their hearts to walk in obedience and procure acceptance to their service Fifthly The old Testament was confirmed with the bloud of Heb. 9. 18 19 20. Heb. 9 14. Mat. 26. 28. beasts because the typicall Mediatour was not Testator and so was not to die but in the new Testament the true and perfect Mediatour was also the Testator and so the Covenant was confirmed by his precious bloud Sixthly The Law was written in tables of stone yet so as it was Exod. 31. 18 Deut. 9. 10. Deut. 30. 6 11 12. 2 Cor. 3. 5. Jer. 31. 33. Heb. 8. 10. engraven in the tables of the heart though not in that plenty and abundance that afterward for under the old Testament God would have both letter and spirit but more letter and lesse spirit But the Gospel is written in the fleshie tables of the heart yet so as it is committed to writing for in the new Testament the Lord would have both letter and spirit but more spirit and lesse letter then in the old Testament Seventhly The old Covenant was made with one selected Nation though Proselites if any offered themselves might not be excluded but in the new Covenant the world in opposition to Mat. 28. 1â— Dan. 7. 14. the Jewish Nations all Nations
in the affections how apt we are to undervalue the true treasure loose our selves in base delights abuse things lawfull in excesse how lavish and rash in our speeches dull and drosse in holy performances pettish and impatient if a little crossed c. Secondly Consider how carelesse we are of the spirituall action in those things we performe as in prayer hearing the word receiving the Sacraments giving almes c. To the spiritual performance of these and such like duties is required a preparation and heavenly disposition of soule befitting such actions and the Majestie of God with whom we have to deale as in confession of sinne is required griefe shame humility in supplication reverence devotion spirituall emptinesse whereby the heart is taken off the creature and driven out of our selves But who doth not lightly passe over these duties which is no better then the wiping of the out-side of the dish not looking to that within Doe we not rush upon prayer without premeditation give our hearts liberty to rove about forgetting with whom we have to doe are we not perfunctory in craving Gods blessing upon our meate at ordinary meales and in giving thankes when we are refreshed c. Thirdly Marke that in resistance of sinne we are more sorrie and deale more against this or that branch of Corruption which appeareth to our disgrace then against the body of death it selfe and against that sinne whereunto we are not so much enclined more then against others no lesse dangerous whereunto we are disposed Fourthly Consider the course of our affections and we shall see how unsound we are towards God and our Brethren If a thing touch our selves our blood will quickly be in our nailes If a man know this or that a misse by us it is very grievous the shame of it much upbraids us but things that offend God and which we know he seeth amisse in us we can let these passe nothing affected A signe our love to him is not so sound our feare of him and desire of praise with him not so unfained We should be ashamed to be found often in the same fault before men but we commit and confesse the same sinnes daily before God and are not confounded in our selves If we speake but an hasty or unadvised word in the presence of some grave and godly man that might be to our disgrace our thoughts trouble us but the offence against God is lightly passed over We are circumspect to avoid the breach of penall lawes not so carefull to watch against the committing of sinne against God We confesse sinne before God and seeme to aggravate it but being questioned by men we turne the faire side outward and make the best of it Lastly Let us observe how frequently our actions are corrupted In leaving sinne many time we leave it not because we hate it as sinne but it hath often broaken out to our reproach our friends perswade us to breake it off it will be for our credit and advantage We confesse our owne sinnes not desiring to give glory to God and gaine a testimony of a sound heart but because worldly wisdome doth tell us It is best to tell our owne tale or it were double folly to make daintie of that all the world knoweth It will not be for our credit to lessen our fault when it is fully knowne we shall loose the estimation of good men if we seek to hide excuse or make light of our offences Our promises of amendment when we have been overtaken with sinne to our disgrace have not proceeded from due consideration nor had due execution accordingly In the profession of religion we have oft aimed at sinister ends as praise of men gaine or the like Thus in taking up good duties as orders in our family we often looke not so much at the conscience of Gods Commandement as at this The eyes of men are upon us all the world will cry shame if such things be neglected altogether Our performance of private duties is farre more dull superficiall and sleight then that which is done in the sight and company of others The presence of men doth oft restraine from many hastie sinfull speeches and unwarrantable actions which we take liberty to speake and doe before the face of the most high and are not ashamed Our rebukes are carnall rather because our minds are crossed then that God is dishonoured Our obedience is partiall this we doe another thing no lesse materiall we passe over without regard and we meane well many times and are fervent in a good thing not meerly for sinister respects and yet not only nor resolutely for Gods Commandement but more for other considerations then that And therefore in such cases and tryalls we are found to be others if we examine it then we would be We beare with faults in him that is serviceable to our humour against another not so pleasing in our eye we are hot and fiery Sometimes we undertake to deale for some that speake to us but doe it without any heartie well-wishing to him sometimes not sticking to say to our friend I must speake to you for fashion but doe as you please We visit sick ones but not stirring up the bowels of mercy we speake a great many phrases of course our conscience telling us it is otherwise We make a semblance of reverence but how farre it is from the heart this may testifie that we can absent from the parties use their names proverbially breake jests on them admit sinister suspitions We can speake faire to mens faces when warre is in the heart and when we hate the person take on as if we sought the disgrace of his sinne only So in fruits of love we can doe this partie good sometimes but it is to keep another under who else would sprout forth so farre that his shade would dimme our lights as likewise I will doe for such an one they know good behaviour they will doe their homage such an one will thanke me for it I am sure it will not be given cleane away He is able to doe me a good turne againe c. In works of mercy we are not discreet free compassionate forward we seldome consider the necessities of others stand a loofe if any man will steppe before us in the worke pretend ignorance and are glad to hang the burden upon other mens shoulders that be lesse able to beare it Sixthly After we have discovered and found out the crookednesse and unsoundnesse of our heart and life we must take up our selves for halting bewaile it with shame and sorrow stirre up our selves to more uprightnesse and sincerity and fly unto God by hearty prayer to be established and confirmed Though there may be some reliques of hypocrisie in a good man yet the nature of halting is it will goe quite out of the way if it be not healed And make straight steps unto your feet least that which is halting be turned Heb. 12. 13. out of
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