the way Ah the frowardnesse of my heart how crooked have my wayes been in the sight of the Lord I have regarded vanity doted upon transitory pleasures and profits undervalued the true treasure The streames of mine affections have been driven with full saile to that which is little worth but ebbe to what they should covet above measure My whole soule all that is within me should have looked continually upon God and my conversation directed towards him but my thoughts desires affections words and actions have looked ordinarily very often another way How farre am I from that truth which God requires in the inward parts what a masse of wicked fraud and deceit is heaped and piled up within me what rottennesse doth lodge still in my breast what am I but a shop of lies and vanities Easier it is a great deale to know the number of my haires then the running motions of my heart and affections Oh the blind corners the secret turnings and windings the close lurking holes that are therein upon examination I have found a world of falshood in my soul more then ever I suspected or imagined My cogitations are vaine if not wicked and ungodly mine affections unsound mine aimes indirect my course of life palpably grosse in dissimulation before God and towards men If the members of my body were crooked and deformed my mouth face eyes drawne awry or squint if one part did swell another wither and pine away I should esteeme it an heavy crosse But the distemper of the soule is much more dangerous as the safety of the soule is more precious then of the body If in a journey I chance to strike out of the way or fetch compasse about when I might have gone a shorter cut how am I grieved at my ignorance that I knew not or negligence that I enquired not the right way in time But in the course of Christianity I have turned aside and stepped out of the right path to my great losse and prejudice Did I stand convicted before men for some notorious coozener or deceiver I could not but take it grievously but many times I have played fast and loose in the presence of the all-seeing God pretending his service when I have done mine own will offering him the body when the soule hath been let loose after vanity I have too long wandered and gone astray like a lâ—st sheep but now I will keep the testimonies of my God For the Commandement is a lamp and the Law is light and reproofes of instruction are the way of life The Commandements leade directly to that life which deserves the name of life eternall life The Traveller takes the next way to his Journeyes end No wise man will willingly step one foot out of the way to Heaven If our limmes be crooked we omit nothing that Art or Exercise can doe to set them strait and shall not I take care to rectifie my soul and bring it into right order Deceit and falshood is the Image of Satan who abode not in the truth most unmeet to be borne by him that is by adoption the sonne of God The charge of God is Be ye holy for I am holy be ye perfect as your heavenly Father is perfect and hereby may we assure our hearts that we are the children of God if we be true as he is true Truth is the Image of God stamped upon their hearts whom the Lord hath called to be his peculiar people What soundnesse is to the body that is sincerity to the soule a grace of singular excellency and excellent use pleasing to God and profitable to man Wise men delight in sound and faithfull friends the Lord takes pleasure in them that be true hearted to his glory A sound body is fit for labour a true heart is ready prepared for any service that God requires The way is not tedious to men they halt not in it but through weaknesse and imperfection O my soule the way of life would be most pleasant and delightfull crosses easie to be borne the comforts of grace most sweet and admirable were it not that corrupt humours causing distempers did still breed in thee Earthly desires vain delights unruly lusts are great impediments to the quicke and easie dispatch of the Christian Pilgrimage Sincerity is the girdle of the mind to trâ—ffe up these strengthen our loynes and tie the heart to the work commanded We buy girdles for the body and if costly ones we keepe them charily I will seek to Heaven for this girdle of grace for it is woven there no shop can serve me with it but that only O Lord thou that delightest in the simple and true hearted that cleave unfainedly unto thy testimonies create in me a true heart and sincere spirit that without guile I may stick unto thy testimonies and doe what is acceptable in thy sight Naturally I am full of falshood and guile oh thou that aâ—t the God of truth who at the first didst create me after thine Image make me every day more and more like unto thy self in true holinesse and righteousnesse Then shall I be true indeed when Christ the giver of truth dwelleth in my heart Lord strengthen my faith that being knit unto Christ the way the truth and the life more and more I may partake of his fulnesse grace for grace CHAP. I. Of the New Testament or Covenant and how God hath revealed himself therein IN Scriptures New is put for admirable unusuall not before In â—mnibus linguis penè id novum dicitur quod aliis succedit uâ— nâ—vus rex novuâ— maritus Exod. â— 8. Sept. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aq. Theod. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 7. 18. heard of as Jer. 31. 22. The Lord hath created a new thing in the earth Isai 42. 9. Behold the former things are come to passe and new things doe I declare Isai 48. 6. I have shewed thee new things And for necessary noble illustrious excellent to admiration or astonishment as new doctrine Mark 1. 27. is wonderfull excellent doctrine a new Commandement Joh. 13. 34. that is a necessary and excellent Commandement new wine Matth. 26. 29. that is wine which by reason of its excellency is had in admiration And so we reade a new Name Rev. 2. 17. Isai 62. 2. and my new name Follio est ipsâ— facit nova carmina Virg. Eccl i. magna miranda Serd Rev. 3. 12. and a new song Psal 33. 1. which by some is interpreted an excellent song and a new work or a new thing Isai 43. 19. Behold I will doe a new thing The Apostle John saith I write no new Commandement unto you 1 Joh. 2 7. but that hinders not the former interpretation of the word new because it is usuall with that Apostle to use the same word in divers manners That is said to be new also which is another or divers from that which was before Christ came into the world or which was granted to
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
with money of the stranger which is not of his seed Thus Ishmael Esau and others were circumcised counted Abrahams seed and under Covenant untill they fell away and discovenanted themselves but their posterity are not counted for the seed because they utterly fell away and departed from the faith The whole Nation of the Jewes descending from Jacob was accounted the seed of Abraham untill the time of Reformation though many amongst them were wicked and oft-times fell away I know saith our Saviour to the Pharisees ye are Abrahams seed but yee John 8. 37. seeke to kill me so did not Abraham In respect of the externall administration of the Covenant they were counted the seed but they walked not in the steps of the faith of Abraham and therefore indeed and truth they were not the seed And the Apostle speaking to the Jewes who had put Christ to death saith Ye are the children of the Prophets and of the Covenant which God made with Act. 3. 25. our Fathers saying unto Abraham And in thy seed shall all the Kinreds of the earth be blessed Further it is to be observed that in all the seed the Covenant reacheth to Infants borne of the seed under the Covenant which was the reason why they must receive the seale of the Covenant at eight dayes old Neither must we put off this that Infants have only jus foederis for they be foederati Your children are holy saith the Apostle 1 Cor. 7. 14. Holy by Covenant though by nature sinfull Indeed it is true they be not capable of many actuall injoyments under the Covenant nor of actuall Faith but through the free grace and acceptation of God the Promise of forgivenesse and the Kingdome of Heaven belongeth unto them So that if any person come into Covenant and procreate children that man and his issue are foederati and may grow up into a further body from that beginning From this we may see the true ground of all Covenants as they receive difference Luk. 18. 9. from the parties injoying whether personall family-Covenants or nationall Personall is the cause of family-Covenants as Abrahams Covenant the ground of his Families entrance and so the Covenant made with the Family the ground of nationall as in the Families of Jacob cast together made all Israel under Covenant And herein appeares the truth of the former distinction that the Covenant is made according to internall force and efficacy or outward administration only The things on Gods part promised under this manifestation to Abraham and his subfederates are held forth in these and the like expressions I will make thee a great Nation and I will blesse thee Gen. 12. 2 3. and make thy name great and thou shalt be a blessing And I will blesse them that blesse thee and curse him that curseth thee and in thee shall all Families of the earth be blessed Vnto thy seed will I give this land ver 7. Lift up now thine eyes and look from the place where thou art Northward and Southward and Eastward and Westward For all the Land Gen. 18. 18. Gen. 13. 14 15 16. which thou seest to thee will I give it and to thy seed for ever And I will make thy seed as the dust of the earth so that if a man can number the dust of the earth then shall thy seed also be numbred Feare not Gen. 15. 1. ver 5. Abraham I am thy shield and thy exceeding great reward Looke now towards Heaven and tell the starres if thou be able to number them And he said unto him So shall thy seed be I am the Almighty Gen. 17. 1. 2. 3. 6. 7. 8. ver 19. God and I will make my Covenant between me and thee and will multiply thee exceedingly and thou shalt be a Father of many Nations And I will make thee exceeding fruitfull and I will make Nations of thee and Kings shall come out of thee And I will establish my Covenant between me and thee and thy seed after thee in their generations for an everlasting Covenant to be a God unto thee and to thy seed after thee And I will give unto thee and to thy seed after thee the Land wherein thou art a stranger all the Land of Canaan for an everlasting possession and I will be their God By my selfe have I sworne saith the Gen. 22. 16 17. and â—4 7. Lord for because thou hast done this thing and hast not with-held thy Sonne thy only Sonne That in blessing I will blesse thee and in multiplying I will multiply thy seed as the starres of heaven and as the sand which is upon the sea-shore and thy seed shall possesse the gates of his enemies And in thy seed shall all the Nations of the earth be blessed because thou hast obeyed my voice The grand Promises of this Covenant are that God would be the God of Abraham and of his seed whereby is signified that God would be to him what he had revealed himselfe to be his King Psal 33. 1â— and 144 15. Psal 4â— 14. Hieron in Ez. 1. Shadâ—ai Syâ— Theod. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 transtuâ—erunt quod nos fortem râ—bustum possumus dicere Isâ—â— 13. 6. and Father his Portion and Protectour that he would pardon his sinne write his Law in his heart leade him into all truth defend him from all evill and in due time receive him unto glory Happy are the people that be in such a case yea blessed are they that have God for their God This God is our God for ever and ever he shall be our guide untill death And this is implyed in that the Lord expressed himselfe unto Abraham to be Almighty or All-sufficient the nurse of all living things strong and potent to doe whatsoever he will who can bring all things to nothing as he made all things of nothing can give and take away give plentifully abundantly as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sept. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gen 49. 25. Gen. 17. 1. and 28. 3. and 35. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sept. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pleaseth himselfe whose goodnesse doth copiously reach unto all his creatures The Sept. Interpreters sometimes expresse this title by the common name of God sometimes they omit it altogether and for I am God Almighty they translate I am thy God sometimes they put for it the God of heaven Psal 91. 1. sometimes they render it by a word that signifieth fit sufficient strong and potent Job 31. 2. but most commonly Almighty Omnipotent able to doe all things Job 15. 25. and 22. 25. and 23. 16. and 26. 16. and 27. 11. and paraphrastically who hath made all things Job 8. 3. Sometimes they turne it heavenly Psal 68 15. once they retaine the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ezek. 10. 5. and once they use an expression which comes nigh to selfe sufficiency and contentation Job 29. 5. qui materia copiosus est valde But 〈◊〉
intire holy blamelesse conversation directed according to the will of God in every place state and condition of life is said to be perfect Blessed are the perfect in the way Psal 119. 1. Keepe thy servant from presumptuous sinnes then shall I be perfect Psal 19. 13. I was also perfect before him and I kept my selfe from mine iniquity Psal 18. 23. It is recorded of Asa that his heart was perfect with the Lord all his dayes though in the same booke many infirmities are noted in him 1 King 15. 14. 2 Chron. 15. 17. Thus Noah Gen. 6. 6. Joh 1. 1. Hezekiah 2 King 20. 3. are said to be perfect David to walke in his integrity Psal 26. 1. yet these examples must not be referred to the second degree of perfection The body is intire when all parts are so knit together that each is preserved and fit for his office the soule is intire when all the parts of righteousnesse are rivetted together amongst themselves and in the whole the conversation is intire when no office of life is neglected no precept carelessely forgotten or sleighted when no occasions or occurrences can remove men from their holy purposes undertaken according to Gods word This perfect man is set as opposite to the Jam 1. 6. unstable double minded perverse froward and restlesse who are off and on turned upside downe with every contrary wind divided He that can be contented to be naught in any thing is naught in every thing and at odds with themselves who loppe and straiten the Commandements as will best stand with their occasions take and leave at pleasure rest in the externall acts of piety or justice or cleane depart from Gods Commandements The integrity of the upright shall guide him but the perversenesse of transgressors shall destroy them Prov. 11. 3. If I say I am perfect mine own mouth shall prove me perverse Job 9. 20 21 22 Who so walketh intirely shall be safe but he that is perverse in his double wayes shall fall in one Prov. 28. 18. So it is noted of Abijam that his heart was not perfect with the Lord his God 1 King 15. 3. of Amaziah Vzziah Jotham they did that which was right in the sight of the Lord but not with perfect hearts 2 Chron. 25. 2. 26. 4. 27. 2. 2 King 14. 3. 15. 3. and of Solomon that when he was old his wives turned away his heart after other gods and his heart was not perfect with the Lord as was the heart of David his father 1 King 11. 4. 2. That is said to be perfect which hath obtained an high degree of perfection not simply but in comparison of that which is beneath when a man is so habituated in his course that he hath attained a facility and constancy in well doing Children new borne are perfect that is intire but when they be come to ripe age they are perfect in comparison of theÌ„selvs as new born babes But every growth argueth not comparitive perfection but that only which is so great that it may seeme to introduce a new forme or when by long practice a man is so habituated in his course that he hath attained a facility and constancy in well doing Children are more perfect then Infants new borne and Striplings then Children but they are not said to be perfect because the growth is but small but when they are come to ripe age although as age encreaseth much may be added they may be called perfect because then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they have attained as it were a new forme So to be perfect and absolute the Philosopher doth attribute to men of ripe age Arist Hist Ani. l. 2. cap. 1. de part Animal lib. 4. cap. 10. Strong meate saith the Apostle belongeth to them that are perfect or of full age Heb. 5. 14. those that have left the Rudiments of Christian Heb. 6. 1 â— Eph. 4. 11 12 13. Religion are called perfect perfect in respect of them that be babes in understanding and stand in need of milke 1 Cor. 14. 20. The Law makes nothing perfect Heb. 7. 19. because it was a rudiment only which was delivered to children so that he that is seasoned with the knowledge of the Gospell is perfect in respect of them that be instructed only in the Law We speake wisdome amongst them that are perfect 1. Cor. 2. 6. here some understand men and by perfect they understand all Christians in generall who are perfect in respect of them that knew not the Gospell Others them that in speciall had made greater progresse in the faith others understand the word things or somewhat that this sence should be that this wisedome doth consist in perfect things But however this text be interpreted the Apostle elsewhere manifestly confirmeth this point shewing that some were perfect in comparison of others who had not yet attained to perfection Here it must be remembred that howsoever the word perfect be referred to knowledge in the mysteries of Religion in the writings of the Apostles yet it is not seldome referred to practice and manners In the first reference they are said to be perfect who have obtained an high degree of knowledge in heavenly and divine mysteries In the second they that teach in deed and fact that they have learned what they professe Let patience have its perfect work Jam. 1. 4. that is let it shew its sincerity and constancy in works that not in words and gestures but in deed and truth it be approved that it cannot be overcome in the greatest evils but doth hould out and remaine invincible He that can bridle his tongue is a perfect man indeed Jam. 3. 2. that is he is not one that is in exercise to learne which is the meane to perfection but hath learned indeed what he professeth He calleth that perfect which is performed in truth and deed and is not counterfet and so â—in is said to be finished when it is committed Jam. 1. 15. and every sound solid operative grace is called a perfect gift Jam. 1. 17. and sincere unfained love is said to be perfect love 1 Joh. 4. 18. Christ was made perfect through sufferings Heb. 2. 10. as he learned obedience by the things which he suffered Heb. 5. 8. for there is an experimentall learning And to this purpose belongs that speech of our Saviours upon the crosse It is finished for hereby was signified that he had fulfilled all things which he was to doe upon earth Luk. 13. 32. and they that shed their bloud for Christs sake and for the Gospels are said to be perfected Thus the patient are called perfect because patience is a document of a mind most exercised in piety and godlinesse So the power of God is perfected in our weakenesse 2 Cor. 12. 9. for the vertue of Christ is not perfected in weakenesse as in the subject not by infirmity as by the effect but when it sheweth it selfe in the greatest and
word into the affections that it may sweeten their disposition and governe their motion 3. In all endeavours we must include prayer to God in the name of Christ as a chiefe associate for God ordinarily lets in sanctifying grace at the same gate at which honest hearted prayers goe out 4. The fourth meanes is for a man alwayes to possesse his heart with the apprehension of Gods presence and so to keepe it in his feare continually to walke with God as being in his eye and seeing him that is invisible This remembrance of Gods all-seeing presence will make men study to approve themselves before God in all their courses and to sticke unto him with their whole hearts Could the eye of a jealous husband prie into every privy corner of his wives heart she would be afraid to hide any strange lover in her secret affection If but a man nay if but a child could looke into our hearts we durst not deale doubly and deceitfully What God seeth us and shall we dare to dally with him Shall I give him part of my heart and reserve another part for the world for pleasure for sin How should not God find this out for he searcheth the heart and reynes and understandeth the secret cogitations of every soul 5. Another meanes is diligently to review all works of obedience and our affections in the doing of them and to observe what discomfort and trouble follows the maimed and defective performance of good duties And withall when we take our selves tardy in an holy inâ—â—gnation to take revenge of our selves judging and condemning our selves before God The very thinking of the after reckonings we must come unto when we have done our work will make us take heed how we doe it The remembrance of the losse and punishment they shall sustaine whose works are not perfect before the Lord will stirre up respect to every Commandment For who is there that useth for all his actions at the dayes end to call himselfe to a severe examination as the hard Master doth his servants that must not needs in the very midst of his actions reason thus within himselfe anone all this which now I doe must very narrowly be looked over and if the reason why I doe it my affections in doing the worke it selfe be maimed halt or suffer defect in the parts thereof I shall smart for it O the wrings and secret pinches which mine owne guilty heart will give me yea the sentence which by Covenant I am tyed to passe upon my self in case my heart be partiall to the Lord and my work deformed If my worke be not perfect shall I not loose all my labour and be rejected with it Lastly It is good to meditate seriously on the joyes of heaven and the rich recompence of reward reserved for them that cleave unto the Lord with their whole hearts If the happinesse of Saints hereafter doe rightly affect and be soundly beleeved a man will be contented to part with all that he hath to purchase that treasure Whatsoever he hath laid next his heart he will abandon it with detestation rather then deprive himself of that eternall inheritance which God hath prepared To stirre up himselfe to strive after perfection more and more a Christian must first shame himself for his halting and make it odious ah the division of my heart the maimednesse of my service is so apparant that I cannot conceale it from my conscience I have lodged sinne vanity pleasure the world in the closet of my heart which should have been kept entire for the Lord. My purposes for good have been weake my resolutions variable oft-times by occurrences and occasions I have been drawn aside In holy performances I have served mine onw corrupt affections and doing what is right not done it with a perfect heart Mine affection to good hath been partiall base deformed In the greatest matters I have been remisse precise in lesser zealous in one carelesse in another ready to run according to inclination not looking to the direction of the truth I have sometimes been forward to heare not so carefull to meditate and make the word mine own eager and fiery against some particular notorious offences but not vigilant to bridle rash anger boysterous passions and indiscreet and idle speeches My love to the children of God hath neither been pure nor universall I have been apt to admire some dis-esteem others according as they carry themselves towards me and fit me in my humour If he be a cursed deceiver that having a male in his flock doth offer that which is halt and lame to the Lord how justly might I be confounded who have wickedly departed from my God and set my affections upon things of no value Will an husband accept of divided love in his wife will a Prince regard or take in good part that which is lame blind or sick for a present from his Subject O Lord I have dealt exceeding foolishly in tendering such spotted service unto thy Highnesse Secondly He must resolve to keepe himselfe more entirely to Psal 119. 69. 1 King 8. 48. the commandments of God for the time to come I have wickedly departed from my God but now I will returne and keepe his Commandments with my whole heart What can I tender unto They are blessed who have attained some perfection in the exercise of holines Every apprentice deemes him happie who hath the perfect skill of that trade wherein he is exercised 1 King 8. â—9 It is a great shame to leape from pale to sprig and with the moone to change our beliefs Thou art ashamed to be accounted an inconstant man his Majesty lesse then my selfe How can I for shame intreat his favour unlesse I cleave unto him with a perfect heart Can I desire God to be wholly mine unlesse I be wholly his Can I be so impudent as to intreat God to love me with a prime and conjugall love and give me leave to love sinne which he abhorreth to love other things above or equall with his Highnesse Can I looke to be married unto Christ in mercy truth and compassion if my heart doe not affect him above all and other things in and through him alone The Lord is a great King his service must be without spot or blemish His eye searcheth the heart and perfectly understandeth all secret motions a farre off and will give to every one as he knoweth his heart and according to his wayes Men of place looke to have their pleasure done in all things by such as attend upon them and shall I presume to call my selfe the servant of the living God when I doe his pleasure in part only and by halves My obedience cannot be perfect in degree so long as I live here but through the grace of God it shall be universall and that I might attaine absolute perfection in heaven I will strive after it in this life O Lord I have covenanted to sticke unto thy testimonies and by
that cleaveth unto their best works being graciously pardoned I have sworne and I will performe it that I will keepe thy righteous Psal 119. 106. judgements Did the Prophet think himself able punctually to fulfill the Law How will that stand with his Prayer Enter not into judgement with thy servant for in thy sight shall no man living Psal 143. 2. be justified No but he knew sincere and willing obedience which he promised and would performe should be taken in good part And this is further apparent by the prayers of the faithfull Judge me O Lord for I have walked in mine integrity Remember Psal 26. 1 11. Isai 38. 3. Neh. 1. 5 9. Psal 25. 10. Dan. 9. 4. Jer. 31. 32. how I have walked before thee in truth and with a perfect heart and have done that which is good in thy sight It never came into the heart of these Worthies to conceit they had been able to justifie themselves before the barre of Gods justice in any particular action great or small as if it had been without all defect or staine being tried in the rigour of justice nor could their integrity ought availe them if no obedience did find acceptance with God but that which is every way compleat It is said of Josiah that he turned 2 Kin. 23. 25. to the Lord with all his heart and with all his soul and with all his might according to all the Law of Moses that he declined not to the right hand or to the left Of David that he kept the Commandements 2 King 21. 3. of God and his Statutes that he kept the Commandements of 1 Kin. 11. 34. 1 King 14. 8. 1 King 15. 5. God and followed him with all his heart to doe that only which was right in his eyes that he did that which was right in the sight of the Lord and turned not aside from any thing that he commanded him all the dayes of his life save only in the matter of Vriah the Hittite and 1 King 22. 43. of Jehoshaphat that he turned not aside from doing that which was right in the eyes of the Lord Of Asa that his heart was perfect before the 2 Chro. 15. 12. Lord all his dayes Of Asa and the people that they sought the Lord with all their heart and all their soule From these passages we cannot prove either that these servants of God did or that it is possible for men in this life to fulfill the Law exactly or that the Law is given with such moderation as that the imperfections which did cleave unto these and the best servants of God were no sinnes because in phrase of Scripture the words will not beare that weight it may be confuted by Text it selfe setting down severall imperfections even in them who are said not to have turned aside from the Commandements and it is directly contrary to divers other passages of holy writ But thence we may soundly gather that the Law as it was given to Israel doth admit and allow of sincere and unpartiall obedience though it be imperfect and answer not to that exactnesse which is required These words Doe this and live must not be interpreted as if they did promise life upon a condition of perfect obedience and for works done in such exactnesse as is required but they must be expounded Evangelically describing the subject capable of life eternall not the cause why life and salvation is conferred and by doing sincere uniforme unpartiall obedience not exact fulfilling of the Law in every title is to be understood Doe this and live what is it more then this If ye will obey my voice and doe my Commandements Psal 112. 1. ye shall be to me a peculiar treasure Blessed is the man that feareth the Lord and delighteth greatly in his Commandements Psal 106. 3. Blessed are they that keep judgement and he that doth righteousnesse at all times Blessed are the undefiled in the way who walk in the Law of Psal 119. 1 2. the Lord. Blessed are they that keep his testimonies and that seek him with the whole heart Who so looketh into the perfect law of liberty Jam. 1. 25. and continueth therein he being not a forgetfull hearer but a doer of the worke this man shall be blessed in his deed To them who by patient Rom. 2. 7. continuance in well-doing seeke for glory and honour eternall life which passages are to be understood of sincere and upright walking and shew who are justified and to whom the promises of life pertaine but not why they are justified And in like manner that of the Apostle The doers of the Law are justified may be expounded Rom. 2. 13. Evangelically not of them that fulfill the Law which should be justified by their works but of them that soundly obey who are justified of grace by faith not for their works And hence it appeares what works the Apostle opposeth to faith in the matter of justification not only perfect works done by the strength of nature of which sort there be none at all but works commanded in the Law as it was given to Israel such as Abraham and David walked in after they were effectually called such as without whose presence faith it self could not be existent such as are necessary in the person justified these works are opposed to faith in the matter of justification not that faith can be without them but because they cannot be causes together with faith in Justification And of necessity if faith be opposite to works exactly perfect it must be opposite to them that are imperfect and stained in part that be impurely pure because the Covenant of Grace calleth for perfection though it accept sincerity and in all reason perfect righteousnesse should rather be accepted for righteousnesse unto life than that which is imperfect and falleth short of that which is required For the better administration of this state and nationall Covenant it pleased God to ordaine sutable Ordinances for the teaching and applying of this Covenant scil of Ministery and Priesthood The first of these the Apostle openeth setting down the state of the Gentile and Jew before Christ came compared both together and how both stood in comparison to the Church after Christ in regard of this Ordinance of teaching As the Gentile Gal. 3. 23 24 25. before Christ was a man constrained to live without a shelter the Jew at the same time is better provided for for he had the Law taught to cover his head in a storme that it be not too violent But we after Châ—ist dwell in well-grounded yea seiled roomes that we need not to feare the blowing beating or flowing in of the Sea raine or wind for we have the Ordinances of the Gospell The Gentiles before Christ ran wild like beggarly bruits without all schooling the Jew a great deale better for the time being he had a Schoole-master to teach and nourture him even
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
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
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
must accompany faith yet no cause of salvation 19 Revelation a double cleernesse of revelation 33 Reward how taken in Scripture 57 Right or upright by what words expressed in the originall 177 Righteousnesse diversly taken 62. Righteousnesse imputative is not putative 63. Righteousnesse of the fact and of the person 66 S SAcraments of the old Testament no types of the Sacraments of the new 30. Sacraments of the old and new Testament how they differ 35 Satan Gods indignation against him some cause of the Covenant of grace 17 Sacramentall phrases wherein the thing signified is given to the signe are ancient and familiar 91 Sacrifices what typified by the bloud of them 40. the fathers before the law that offered them had commandment from God for them 45. sin expiated in them by substitution 279 Satisfaction why God would not pardon sin without it 288 289. How free remission stands with satisfaction ib. How it could be necessary for those which were beloved of God 292. The word satisfaction not to be found in Scripture but the thing is 272. whether God could not have pardoned sin without satisfaction 273 274 c. Seed how variously taken in Scripture 36 Segullah what it imports 103 Serpents head how bruised by Christ and his members 39 40 Servitude double 141 Sheep of Christ spoken of two wayes in Scripture 257 Sin the discovery of it sweetens mercy and hence the law was more fully discovered by Christ then it had been afore 272. Though it hath an outward disagreement such as may be in a creature from the Creatour yet it hath no inward positive repugnancy to Gods nature such as is betwixt fire and water 275. Three things to be considered in sinne 291 Sincerity and Truth and Vprightnesse It is a comfort to a man in his greatest distresse 172. It puts an heroic all spirit into the people of God ib. The service of the sound Christian is acceptable ib. The degrees and nature of soundnesse or sincerity ib. c. The effects of a sincere heart 174. Nine signes of sincerity 174 175 c. Sit To sit what it imports in Scripture and what it is to sit at the right hand of God 303 304. Christs sitting at the right hand of God what 305. The place where he sits 308. Six things implyed in Christs sitting at the right hand of God 310. 321 Socinus the ground why he denied the prescience of God 248 Spirit The plentifull powring of it deferred till the glorification of Christ 330 Spirituall good things of two sorts 155 Sufferings of Christ two things to be considered in them viz. the substance and circumstances for substance they were what the law required but for the circumstances they were more 281. His sufferings were beyond measure grievous 281. punishments of sin of two sorts and which of them Christ suffered 282 T TAught of God what it meanes 332 Temporall blessings in a greater measure and spirituall in a lesse given to the naturall seed in the first ages 55 Testament old and new in what accidents they differ being for substance the same 163 164 165 c. Of Truth and uprightnesse 166. Truth what it imports ib. It presup poseth five things 167 168 169. Truth compared by the Apostle to a girdle in what respects 169 170 171 c. Time may be served 178 Trinity the doctrine of it obscure in the Old Testament 201. V VNion and communion with Christ how distinguished 43. Union severall sorts of union conjunction of one person with another 286. Union of the two natures in Christ cannot cause the humane to partake the properties of the divine 308. Vocation by it men are called into Christs kingdome It is free not depending upon any precedent condition persons called to fellowship with Christ who 324. The subiect or matter of vocatiō what 325. How men are said to be worthy of their Vocation or calling ib. and 326. It is partly externall and partly internall ib. Sometime it is wrought by the ministry of private persons 326. The instrument of Vocation 327. Internall Vocation how wrought 332. Vorstius confuted who saith that faith and repentance and new obedience is accounted for righteousnesse 69. Uprightnes necessary 80 81 82 83. See Integrity Uprightnes of heart and life 179 180. An upright heart is fixed in regard of the obiect 180. The effects of Uprightnes 183 184 185 c. The meanes whereby it may be attayned and strengthened 186 187. W TO Walk before God what 73 74. To walk in Chr. what 74. Wicked men what benefit they have by Christ 13 14. Will whether the efficacy of grace depend upon the liberty of the Will 340. They that are given to Christ comefreely yet necessarily 342. How men are said to sanctify and purge themselves 342. God determineth the Will to will and doe by his grace 343. Works and faith cannot be joyned as con-causes in justification 70. What Works be opposed to faith in justification 137. Word a morall instrument of conversion 328. It is not only preparatory as if there were another Word suggested by the spirit which might be called cōsummatory 329. Word signifieth the second person in many places of the old Testament 125 126. World to come what 207. world that Christ come to save what 210. Whether the whole world be reconciled to God by Christ 216 217. c. world is usually taken for men in the world indefinitely not every man in the world nor yet the greatest part 261.