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
fulnesse of time came And hence the Covenant of Grace is distributed into the Covenant of Promise or the New Covenant so called by way of excellency For the Foundation and Mediatour of the Covenant of Grace is our Lord Jesus Christ but either to be incarnate crucified and raised from the dead or as already Act. 4 12. Heb. 13. 8. incarnate crucified and truly raised from the dead and ascended into Heaven For there was never sin forgiven but in him alone who is the same yesterday and to day and for ever Therefore although before the Incarnation Christ was only God he was our Mediatour yet not simply as God but as the divine person who should take our flesh and in it should finish all the Mysterie of our Redemption and therefore he is called the Lambe of God slaine from the beginning of the world and the Fathers by his grace were saved even as we In the acts of Mediation three things may be considered Reconciliation by which we are accepted of God Patronage by which we have accesse unto the Father Doctrine whereby God hath made himselfe knowne unto men by a Mediatour This third act might be done before he assumed our flesh and indeed was done but the two first did require his comming in the flesh although the fruit of them was communicated to the Fathers under the Old Testament by force of the divine Promise and certainty of the thing to come with God If it be objected that the cause is before the effect and therefore the incarnation and death of Christ must goe before the communication of the fruit and benefit thereof unto the Fathers The answer is That in naturall causes the Proposition holds true but in morall causes the effect may be before the cause and so the fruit and vertue of Christs death was communicated to the Fathers before his Incarnation But although the Sonne of God before he was manifested in the flesh was our Mediatour with God to whom future things are present because he should be and therfore for his sake sinnes were remitted men did teach and learne by his Spirit the Church was governed by him yet the manner and reason of that Mediation was proposed more obscurely the force and efficacy of it was lesse and did redound to fewâ—r The Covenant of Promise then was that Covenant which God made with Adam the Fathers and all Israel in Jesus Christ to be incarnate crucified and raised from the dead And it may be described the Covenant wherby God of his meere grace and mercy in Jesus Christ to be exhibited in the fulnesse of time did promise forgivenesse of sinnes spirituall adoption and eternall life unto man in himselfe considered a most wretched and miserable sinner if he should embrace and accept this mercy promised and walke before God in sincere obedience God the Father of his meere and free grace and mercy looking upon man in Jesus Deut. 9. 5. Gal. 3. 18. Luk. 1. 54 55. Christ in whom he is reconciled is the Author and cause of this Covenant He hath hâ—lpen his servant Israel in remembance of his mercy as he spake to our Fathers to Abraham and to his seed for ever Thus saith the Lord God of Israel your Fathers dwelt on Josh 24 â— the other side of the floud in old time even Terah the Father of Abraham and the Father of Nahor and they served other gods And I took your Father Abraham from the other side of the floud and led him throughout all the Land of Canaan and multiplied his seed and gave him Isaac The condition required in this contract is the obedience of faith Remission of sinnes gratious adoption in Christ and the Inheritance of eternall life is promised to beleevers and eternall condemnation peremptorily threatned against unbeleevers Christ whom God hath exhibited in the Gospell as he was promised to the Fathers in the Scriptures of the Prophets is the object of this Covenant The end thereof is the praise of the glorious grace and mercy of God in Christ to come In this Covenant there is a mutuall compact betwixt God and man God in mercy promising and man in duty binding himself unto the Lord. It was made with man a sinner and reacheth to the faithfull and their seed as God hath promised to accept the children of beleeving parents upon due and religious tender of them made unto his Highnesse according as he hath prescribed but saving effectually it was made with them only who beleeve in him that justifieth the ungodly be the heires of salvation and walke in the steps of our Father Abraham This Covenant doth beget children to liberty doth administer the righteousnesse of faith and the inheritance by faith hope peace of conscience life in Christ and spirituall joy is the effect thereof Internally the Spirit doth seale up the truth of this Covenant in 2 Cor. 4 13. Rom. â— 4 5. Gal. 3. 18. Rom. 8. 15. Gal. 3. 14. Gen 22. 16. Luk. 1. 73. the hearts of the faithfull For when the adoption and the inheritance pertained to the Fathers under the Covenant of promise the spirit of adoption and earnest of the inheritance pertained unto them likewise Externally it was delivered and confirmed by word and oath and sealed by the Sacraments For substance also this Covenant was everlasting and unchangeable The New Testament did not abolish the former but the former was fulfilled by the latter And in all these things it doth Psal 105. 10. agree with the new Covenant which here only are but briefly named because the confirmation of them must be sought in the Chapters following And if the Covenant of Promise and the New Covenant doe thus agree in substance then it must necessarily follow That there Eph. 2. 18 19 20. and 4. 4 5. is but one Church of the Elect the same Communion of Saints one Faith one Salvation and one way of obtaining the same viz. by Faith in Christ Secondly that the Word of God was no lesse incorruptible seed Rom. 11. 17. to the Fathers and the Israelites then to us That the Fathers did eat the true flesh of Christ by faith as well as we in the times of 1 Cor. 10. 2 3. 2 Cor. 4. 13. the Gospell That they and we are partakers of the same Spirit and that the Sacraments of the Jewes did signifie and seale to them the same promises of eternall life which our Sacraments doe to us The Sacraments of the Old Testament were not types of our Sacraments as sometimes they are called by Divines but they typified the same things that ours doe For as the Covenants under which they and we lived were one for substance so are the Sacraments one in their common nature and signification Thirdly that the faithfull before Christ were saved by the free mercy of God in Christ did know God and Christ had the Heb. 11. 9. Psal 105. 15. Isai 51. 6. spirituall promise of life eternall and were
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 〈◊〉
people and languages are taken to be federates Eighthly The Law was weake unable to give life to purge Gal 3. 21. 4. 9. Heb. 8. 7. 9. 13. the conscience to pacifie the wrath of God and therefore to be abrogated when Christ was come whereunto it pointed and the new ordinances were set up and established but the Gospel containeth the unsearchable riches of God is the power of God Eph. 3. 8. Rom. 1. 16. Mat. 26. 28. â— Heb. 9. 14 15. 12. 24. to Salvation to continue for ever and the blood of the new Testament doth expiate sin purge the conscience and speak better things then the bloud of Abel Ninthly The federates under the old Covenant are compared unto an heire under age needing a Guardian Tutour or Schoolemaster little differing from a servant subject to the bondage of Gal. 4. 1 2 3 4. Gal. 4. 23 24 25. the Ceremoniall Law and servitude of spirit because the curse of the Law was more severely pressed and the bloud of Christ whereby freedome was purchased more covertly and sparingly revealed but the federates under the new are growne up unto a ripe age in Jesus Christ freed from the bondage of Ceremoniall ordinances endued with holy liberty partakers of the spirit of adoption whereby they cry Abba Father But of the priviledges of the federates under the new Covenant and the excellency of that Covenant in the Chapters following CHAP. XI Of Truth and Vprightnesse IT hath often been said that God accepteth true unfained and upright obedience and when the servants of God intreat mercy we find they alleadge the truth uprightnesse and integrity of their hearts to shew they were rightly qualified to make a faithfull plea for mercy therefore I conceive it will not be out of place here to shew what Truth and Uprightnesse is and then proceed to the doctrine of the new Covenant Truth the Septuagint renders righteousnesse for uprightnesse Gen. 24. 49. Isa 38. 19. 39 8. Josh 24. 14. Isa 45. â—9 Pro. 28 6. Pro. 8. 20. and integrity they put truth and for the paths of judgement they have it the paths of truth And in this sence to doe truth Joh. 3. 21. is not to doe perversly to doe right justice integrity as to deale perversly or unjustly Isa 26. 10. they translate not to doe truth In like manner lies or false-hood deceit and fraud they translate injustice as a false-witnesse is in them Job 27. 4. Deu. 19. 18. Levit. 5. 22. Psal 44. 17. Jer. 5. 31. Amos 8. 5. Hos 12. 7. Luk. 16. 9 11. Mal. 2. 6. 1 Pet. 2. 22. a witnesse of injustice or an unjust witnesse they sweare falsely is they sweare unjustly the Prophets prophecy false things unjust things they render it a false ballance is a deceitfull ballance or unjust ballance or ballance of injustice And injustice is opposed to truth and iniquity or unrighteousnesse put for falshood or deceit the Mammon of iniquity that is deceitfull riches is set against the true treasure which will not deceive Iniquity was not found in his mouth saith the Prophet that is guile or deceit The deceitfull the Septuagint translates the unrighteous and guilefull man Psal 43. 1. So that these foure Truth Uprightnesse Righteousnesse and Integrity doe signifie the same thing for substance 1 King 3. 6. and most certaine it is they be so conjoyned that where one is the other cannot be wanting But though the thing be one for substance that is signified by all these and they be sometimes used indifferently yet they note formall and distinct conceits and so may be considered Truth implieth or presupposeth these things 1. Knowledge of Gods will Truth of judgement goeth before Mat. 16. 12. truth of heart for corrupt doctrine is as sowre leaven that leaveneth the whole masse maketh the whole to savour of it 2. Soundnesse or solidity in grace opposite to those superficiall and shallow-planted graces that may be found in temporary Christians enduring but for a time This is truth in the reines or Psal 51. 6. inward parts which seasoneth the heart throughout and makes it true whereas the heart of the temporary is false and unsound because his graces are superficially or sleightly rooted 3. Sincerity or godly simplicity without fraud craft or guile where the in-side and out-side are one the heart and mouth equall and well consenting Truth is an ingenuous life without deceit and dissimulation Ephes 4. 15. Holinesse of truth is true or sincere holinesse Ephes 4. 24. To keepe the truth Isa 26. 2. is to imbrace true piety and true vertue without hypocrisie without lying or perfidiousnesse To serve God in truth Josh 24. 14. 1 Sam. 12. 24. is to serve God unfainedly from the heart according to his 1 King 2. 4. will To walke in the truth Joh. 3. 3 4. is to walke sincerely or in godly simplicity For truth is ingenuous void of simulation And in this sence some understand that of the Apostle Love rejoyceth in the truth that is love sincerely or in truth rejoyceth 1 Cor. 13. 6. with them that rejoyce Truth is opposed to lying and falshood and to empty shadows and rites and thus it may be applied to Eph. 4. 25. Joh. 4. 23 24. this purpose as noting a plaine simplicity contrary to lying and emptie shews To stay upon God in truth Isa 10. 20. is unfainedly and not in word to stay upon him To preach Christ in truth Phil. 1. 18. is sincerely to preach him A true heart is single Act. 2. 46. resolved not in some things but in all to walk with God or as the Lord hath appointed Thus a true Christian hath but one mind one intention one delight one face one tongue he is all but one man all the powers of the soule goe but one way 4. Purity or cleare shining innocency in all things free from the mixture of leaven in manners or doctrine The Apostle Peter writeth to the dispersed Jewes to stirre up their pure minds 2 Pet. 3. 1. what is that but minds furnished and seasoned with an holy perspicuity of truth Paul prayeth for the Philippians that they Phil. 1. 9. 10. might abound in all knowledge and in all judgement that they might be able to discerne things that differ that they might be sincere And the same Apostle testifieth to the Corinthians he was afraid of them lest their mind should be corrupted from the â— Cor. 11. 3. simplicity that is in Christ The word used by the Apostle in all three places signifieth properly something tried by the light of the Sunne And it is a Metaphor as some suppose taken from the custome of the Eagle whose manner is if we may beleeve those that write the naturall story to bring her young out of the nest before they be full fledge and to hold them forth against the full sight of the Sun the sight whereof those of them that can with open
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
grace and love of God is the sole cause of what the Lord hath promised in this new Covenant and doth give according to promise And though the old and new Covenant be of the same nature and from the same fountaine yet the new Covenant is preferred above the old as farre as Sunne-light before Torch light in this that God who makes the Covenant hath more fully manifested the riches of his grace and superaboundant love in Jesus Christ the brightnesse of his glory and engraven forme of his person to the federates of the new Testament In the old Covenant the Lord had made it knowne that he was mercifull and gracious slow to anger aboundant in goodnesse But in the new Covenant he doth most familiarly reveale himself to be the God and Father of our Lord Jesus and in him the Father of the faithfull which most sweet and pleasant name doth breathe out unspeakable love and tendernesse Again though the ancient federates had some knowledge of Gods Attributes as an introduction to the Covenant of Grace yet they never knew that transcendency of Gods love which is brought to light in the new mentioned in these and such like passages of Scripture Behold what manner of love the Father hath 1 Joh. â— 1. bestowed upon us that we should be called the Sonnes of God God so loved the world that he gave his only begotten Sonne that whosoever Joh. 3. 16. beleeveth in him should not perish but have everlasting life He spared Rom. 8. 3â— not his own Sonne but delivered him up for us all how shall he not with him freely give us all things Who will have all men to be saved and to come unto the knowledge of the truth For there is one God 1 Tim. â— 4 5. and one Mediatour betweene God and man the man Christ Jesus They that seek to stretch this speech of the Apostle to the furthest doe yet confesse it is spoken of the times of the Gospell and that appeareth evidently by the reason of the Apostle confirming that saying that God will that all men be saved from this that God is the God of all men by Covenant and Christ the Mediatour of all men in Covenant and by the Gospell the Word of truth the saving truth of God was brought unto all in Covenant Besides in the old Testament the Doctrine of the Trinity of persons in the unity of the God head was more obscurely taught but in the new Testament we are clearely and most comfortably assured that the Father Son and holy Ghost do sweetly conspire to perfect the Salvation of the Faithfull and confirme unto them the promises of the Covenant There be three that beare record in 1 Joh. 5. 7. Heaven the Father the Word and the holy Ghost and these three are one Goe ye therefore and teach all Nations baptizing them into the Matth. â—8 19. Name of the Father and of the Sonne and of the holy Ghost If in the mouth of two or three witnesses every word must stand why should a Christian question or doubt of the promises of mercy made in the Covenant assured unto him by the Father Sonne and holy Ghost God the Father promiseth that in his only begotten Sonne he will be a mercifull Father to all Believers that he will give him to them for a Redeemer accept his satisfaction for them give them his Spirit and bestow upon them righteousnesse and salvation The Sonne doth promise that he will be Redeemer of the faithfull by doctrine merit and efficacy that he will deliver them from the power of Satan bring them into perpetuall favour with God wash them from all the filthinesse of their sins and be unto them as he is made of the Father Wisedome Righteousnesse Sanctification and Redemption The holy Ghost doth promise that being redeemed by the bloud of Christ by the presence of his grace he will cleanse them from all inherent sinne and repaire the Image of God in them leade them into all truth and holinesse inable them to cry Abba Father seale them for the Lords and abide with them by his grace and comfort as an earnest of the inheritance untill the redemption of the purchased possession This Covenant was stricken with all Nations or the world in opposition to the Jewish Nation for now the promise made Gal. 3. 8. to Abraham was fulfilled In thee shall all Nations of the earth be blessed now the prophecies touching the calling of the Gentiles Isai 44. 6 and bringing them to the Sheep-fold of Christ were accomplished now the Apostles were sent forth to preach the Gospell to Matth. 28. 19. Mar. 16. 13. Rom. 1. 16. Col. 1. 6 23. Act 10. 45. every creature and God gave such a blessing unto the Word that by their preaching a great part of the habitable world was converted unto the faith Now upon the Gentiles was powred out also the gift of the holy Ghost Christ having broken down the partition wall betwixt Jew and Gentile and abolished in his flesh the enmity even the Eph. 2. 14 15. law of Commandements contained in Ordinances for to make in himselfe of twaine one new man so making peace The Covenant of promise was first made with Adam and his posterity not with him as the common parent of all mankind and so with every man that should come of his loines howsoever in all generations but with Adam as a beleever and his posterity untill by wilfull departure from the faith they should discovenant themselves and those that did proceed from them In like manner it was made with the Patriarchs with Noah and his posterity then with Abraham and his family afterwards with one selected Nation but under the Gospell all Nations are brought into the bond of the Covenant All nations I say but not every one in every nation nor every nation in all periods of that time For many nations have lived we know for a long time in infidelity without the Gospell without God in the world aliens from the Common-wealth of Isâ—ael and strangers from the Covenant of Grace And we find the Apostles to make a manifest 2 Cor. 6. 14 17. difference betwixt the people of God and unbelievers so that all in their dayes were not admitted into Covenant though the Gospell was preached unto them For they that be in Covenant are in phrase of Scripture the people of God that is such with whom God hath contracted Covenant and who in like manner have sworne unto the words of the Covenant God stipulating and they accepting the condition God as an absolute Soveraigne hath right and authority over all men but in a certaine and peculiar reason they are called his people who receive his Commandement and acknowledge him to be their Lord and Saviour And these be of two sorts for God doth make his Covenant with some externally calling them by his Word and sealing them by his Sacraments and they by profession of faith
mediatory one generall the other speciall which some of late have devised but that he makes Intercession for all and every of them that are given unto him of the Father and only for them and that his Intercession is ever certain and effectuall as when he saith to Peter I have prayed for thee that thy faith faile not and to all the Luke 2â— â—2 Joh. 14. 10. Apostles I will pray the Father and he shall give you another comforter that he may abide with you for ever And when we heare from Christ himselfe that according to the proper office of his Mediatorship he makes Intercession only for them that are given unto him of the Father we may conclude that in speciall manner he offered up himself a sacrifice to the Father for them only Other arguments are alleadged for confirmation of this truth which who list may reade at large in sundry Treatises of this matter â— but it would be too long to insist upon each particular therefore here I will breake off this controversie and proceede to that which followeth in this intended discourse CHAP. III. How Christ hath fulfilled the office of Mediatour or how he is the Mediatour of the New Testament IN the fulnesse of time the eternall Sonne of God took unto him our nature and became God and Man in one person that he might be an equall middle person between God and man The necessity of a Mediatour appeares in this that man is guilty and God true and righteous If man had continued in his integrity he had stood in no need of an expiation if God had been unrighteous in the passages of mans sinne there had been due unto him no just debt of satisfaction But seeing man created good but mutable did willingly and by voluntary choice transgresse that Law under the precepts whereof he was most justly created and unto the malediction whereof he was as necessarily and righteously subject if he transgressed and God was purposed not to suffer sinne to passe utterly unrevenged because of his great hatred thereunto and of his truth and the Law which he had established against it of necessity either God must execute the severity of his Law whereby the creature should everlastingly loose the fruition of him and he should likewise loose the service and voluntary subjection of his creature or some course or other must be found out to translate this mans sinnes on anothers person who may be able to beare them and to interest this mans person in that others righteousnesse which may be able to cover him Of necessity a Mediatour must be found out to stand between God and man who must have one unto whom and others for whom and in whose behalfe and somewhat wherewith to make satisfaction to offended justice In regard of God towards man he must be an officer to declare his righteousnesse and in regard of man toward God a surety ready to procure pardon and deliverance not by favour or request but by way of satisfaction He must be one with us in the fellowship of our nature passions infirmities and temptations that so he might the more readily suffer for us who in so many things suffered with us and one with God the Father in his divine nature that so by the vertue of his sufferings and resurrection he might be able both to satisfie justice to justifie our persons to sanctifie our nature to purifie and perfume our services to raise our dead bodies and to present us to his Father a glorious Church without spot or wrinkle He must be man pure and undefiled man that he might suffer it being no way fit that one having no communion with another should make satisfaction by suffering for anothers fault Man pure and undefiled otherwise he could not have satisfied for himself much lesse for them that had so grievously offended He must be man that he might have compassion on them that come unto God through him and pure and undefiled that his Sacrifice being pure and without spot might be acceptable and pleasing to provoked justice He must be God that he might beare the weight of Gods wrath without sinking under it be the King and Head of the Church defend his people against the enemies of their Salvation send forth his Spirit into the hearts of his redeemed and receive from them such divine worship as was due to so great and gracious a Saviour He must be man our neere kinsman that he might have right of redemption be a mercifull and faithfull high Priest in all things like unto his brethren He must be God that by his death he might overcome death and him that had the power of death that is the devill free us from the guilt of sinne and curse of the Law and preserve his redeemed unto his everlasting Kingdome He must be God and man in one person and so of a middle condition between God and us in that both the natures of God and man doe concurre and are conjoyned in his person that he might joyne God and man in a firme and stable Covenant of friendship and reconciliation and be the root fountaine and beginning of supernaturall and spirituall being in whom the whole natâ—â—â— of mankind should be found in a more eminent sort then it was in Adam The horrour of sinne was so grievous the curse of the Law so terrible the price of redemption so great that a meeâ— creature could not take away the one or pay the other and that man might not fall away as he had done under the former Covenant our Mediatour who was the foundation of this new Covenant did assume our humane nature unto his divine person Therefore the eternall Sonne of God being ordained of the Father to this office of Mediatorship that he might intercede between God and man and joyne God and man in one did assume our nature into the unity of his person and was born of a woman that he might save and call sinners and redeeme them who were under the Law Gal. 4. 4. and shut up under the curse of the Law The second person in Trinity the Son of God by nature the Image of the Father by whom all things were made was made man that he might renew what was disordered by sinne and make us the sonnes of God by grace and adoption who were by nature the children of wrath it being fit our redemption should be wrought by the Sonne and sealed by the holy Spirit For whereas a double mission was necessary the one to reconcile the other to give gifts to reconciled friends the Father being of none sent his Sonne the first proceeding person to take our nature and make satisfaction the Father and the Sonne both send the Spirit the second proceeding person to seale up them that Christ hath redeemed by his bloud And who was fitter to become the Sonne of man then he that was by nature the Sonne of God who could be fitter to make us the Sonnes of God
the righteous who standeth out and appeareth for us 1 Joh. 2. 1. It consisteth in two things First his appearing or presenting of his person in our nature and in his owne as a publike person a Mediatour a sponsor and pledge for us as Judah was both a Mediatour to request and a surety to engage himselfe to beare the blame for ever with his Father for his brother Benjamin Gen. 43. 8 9. And Paul for Onesimus a Mediatour I beseech thee for my sonne Onesimus Philem. 9 10. and a Sponsor If he hath wronged thee or oweth thee ought put that on mine account I will repay it ver 18 19. So Christ is both a Mediator and surety for us Heb. 7. 22. and 8. 6. Secondly the presenting of his merits as a publike satisfaction for the debt of sin for the justice of God would not be entreated or pacified without satisfaction now that is for ever because he shall not cease to appeare The Intercession of Christ is his gracious will fervently and immoveably Heb. 7. 25 28. Rom. 8. 34. Heb. 7. 25. desiring that for the perpetuall vertue of his Sacrifice all his members might be accepted of the Father whereunto answereth the consent of the Father in whose bosome he is who heareth him alwaies Joh. 11. â—2 and in whom he is well pleased Mat. 17. 5. who called him to this office of being as it were master of Requests in the behalfe of his Church and promised to heare him in his Petitions Rom. 8. 34. 1 Joh. 2. 1. This Intercession of Christ is generall and particular for all and every faithfull man I pray not for the world but for all that thou hast given me Joh. 17. 9. for all that shall beleeve vers 20. Simon Simon Satan hath desired to winnow you as wheate but Exod. 28. 21. I have prayed for thee Luk. 22 31 32. As the high Priest went into the Sanctuary with the names of the twelve Tribes upon his breast So Christ entred into the holiest of all with our persons in our behalfe and doth carry all his people upon his breast and presents his desires unto his Father for them It is also heavenly and glorious for our Saviour doth not fall upon his knees or prostrate himselfe before his Father as in the daâ—es of his humiliation for that is not agreeable to that glory he hath received and to which he is exalted but after a manner befitting his glory doth present his good will and pleasure to his Father that he may thereunto put his seale and consent It is a praying not out of private charity as the Saints pray one for another in this life but out of publike office of mediation by a publike person set up not only to pray for the Church in generall but to present the prayers of particular men to God in their behalfe Quia enim pijâ— perpetuò littgandum fit cum Satana mundo carâ—e ac etiam ipsa lege ira Dei ejuso probationibus ac mora in exaudiendo ipse Spiritus S. illos consolatur instituit ut Advocatus in foro clientem Dicitur ergo Paracletus Alvocatus Patroâ—as qui suo clienti in perâ—culo judicij ad â—at eum consclatur instituit pro eo etiaÌ„ loquitur deniq omnibus modis illi patrocinatur not out of humility which is a proposing of requests for things unmerited which we expect of meere grace according to the free promise of God but out of authority which is the desiring of a thing so as that he hath with all a right joyntly of bestowing it who doth desire it True Intercession as it is a publike and authoritative act is founded upon the satisfactory merits of the person interceding He cannot be a right Advocate who is not a propitiation too The Spirit is our Advocate by energie and operation by instruction and assistance as by his counsell inspiration and assistance he enableth the faithfull to pleade their own cause But Christ is our Advocate by office as he taketh upon himselfe the cause of his Church in his owne person applieth his merits in heaven and furthers the cause of our Salvation with his Father The Spirit maketh interâ—ellation for men in and by themselves emboldening them in their feares helping them in their infirmities when they know not what to pray and giving them accesse unto the Father Ephes 2. 18. Heb. 10. 15. 19. Rom. 8. 26. Ephes 3. 16. and is their Advocate as he leadeth them into all truth and teacheth them so to pleade their cause that they have wherewith to defend and comfort themselves Joh. 14. 16. against the criminations and tyrannie of the world Joh. 16 7 8 But Christ by his Intercession applieth his satisfaction made and laies the salve to the very sore And so the Intercession of Christ implies three things The perpetuall vigor of his sacrifice the will of Christ fervently desiring that all his members might be accepted for the vertue of his sacrifice and the will of God resting well pleased with us in his beloved Sonne The Saints on earth pray mutually one for another according to Gods commandement not in their owne names or for their owne merits but for the merits and in the name of Jesus Christ but the Intercession of Christ is no wayes reciprocall he prayeth for all and every one that is given unto him of the Father and that through the vertue of his sacrifice but they pray not for him This Intercession of Christ is ever effectuall because the Father heareth and answereth him and as he hath a power to intercede for us so hath he power to conferre that upon us for which he intercedeth I will pray the Father and he shall give you another Comforter Joh. 14. 16. If I goe not away the Comforter will not come unto you but if I depart I will send him unto you Joh. 16. 7. Christ as man praying for himselfe was heard in that which he feared though the Cup did not passe from him but Christ as Mediatour is ever heard in the particular which he desireth Many and great benefits come to the Church of God by the Intercession of Christ Jesus 1. Hereby the faithfull are assured of protection and defence against the continuall temptations assaults and accusations of all their spirituall enemies Satan and the world Who is he that condemneth It is Christ that died yea rather that is risen againe who is even at the right hand of God who also maketh Intercession for us Rom. 8. 34. I pray that thou wouldest keepe them from evill Joh. 17 15. But are not the faithfull subject to evills corruptions and temptations still how then is that part of the Intercession of Christ made good unto us For the understanding hereof we must know that the Intercession of Christ is a vaileable to the faithfull presently but in a manner suteable and convenient to the present estate and condition of the Church so that
there may be left roome for another life and therefore we must not conceive all presently done As the Sunne shineth on the Moone by leasurely degrees till she come to her full light or as if the King grant a pardon to be drawne though the grant be of the whole thing at once yet it cannot be written and sealed but word after word and line after line and action after action so the grant of our holinesse is made unto Christ at first but in the execution thereof there is line upon line precept upon precept here a little and there a little such an order by Christ observed in the distribution of his Spirit and grace as is most suteable to a life of faith and to the hope we have of a better Kingdome I have prayed for thee that thy faith faile not saith Christ to Peter yet we see it did shake and totter the prayer was not that there might be no failing at all but that it might not utterly and totally faile 2. Hereby they are assured of the pardon of their daily infirmimities and their rising againe if they fall If any man sinne of infirmity he hath a pardon of course granted for Christ is his Advocate to pleade his cause 1 Joh. 2. 1. If any man slip of weakenesse he shall rise againe for Christ hath prayed for him that his faith might not faile Luk. 22. 31 32. 3. All the workings and comforts of the Spirit in our hearts which we enjoy are the fruits of Intercession I will pray the Father and he shall give you another Comforter or Advocate that he may abide with you for ever even the spirit of truth Joh. 14. 16 17. who shall leade the faithfull into all truth and inable them to plead their cause against the calumnies of the devill and accusations of the world who doth teach them to sigh and groane unto God for mercy speake unto his highnesse in prayer furnisheth them with wisedome and prudence in every condition directeth them to grapple in all temptations serve God in all estates raiseth the desires to heaven formeth Christ upon the heart enflameth with the love and comfort of the truth healeth reneweth reviveth presâ—rveth strengtheneth supporteth and sealeth up unto eternall life 4. The fourth benefit is free accesse to the throne of grace and assured hope of all blessings here and heaven hereafter Seeing then that we have a great high Priest that is passed into the heavens Jesus the Sonne of God let us hold fast our profession and come boldly unto the throne of grace Heb. 4. 14 16. And againe This man after he had offered one Sacrifice for sinnes for ever sate downe on the right hand of God from henceforth expecting till his enemies be made his footstoole from whence the Apostle inferreth Having therefore boldnesse to enter into the Holiest by the blood of Jesus and having an high Priest over the house of God Let us draw neere with a Heb. 7. 25. true heart in full assurance of saith Heb. 10. 12. 23. 5. The prayers and workes of the faithfull are sanctified and accepted in the sight of God the imperfections that cleave unto them being covered and removed as the high Priest in the Law was to beare the iniquity of the holy things of the children of Israel that they might be accepted Exod. 28. 36 38 Christ is the Angell of the Covenant who hath a golden Censor to offer up the prayers of the Saints Rev. 8. 3. And this is a benefit which runneth through the whole life of a Christian all the ordinary workes of our calling being parts of our service unto God for in them we worke as Servants to the same Master and workes of mercy and righteousnesse are unto us sanctified and to the Father made acceptable not-with-standing the adherencie of sinne unto them by reason of our imperfections by the intercession of 1 Joh. 2. 1 2. his Sonne who hath made us Priests to offer our Sacrifices with acceptance upon this Altar Rev. 1. 6. 1 Pet. 2. 5. Isa 65. 7. Phil. 4. 18. 6. The sixt benefit is fellowship with the Father and his Sonne I pray for these that as thou Father art in me and I in thee they also may be one in us Joh. 17. 21. 7. Continuance in the state of grace and strength against sin so that the faithfull shall not finally be overcome is the gratious and comfortable effect of Christs intercession I have prayed for thee that thy faith faile not Luk 22. 32. Father I will that they also whom thou hast given me be with me where I am that they may behold my glory which thou hast given me Joh. 17. 24. Some may say in our Saviours prayer for Peter there was some-what singular And every example is singular and so this as an example but it containes nothing singular which is not common to all the faithfull and such as are given unto Christ of the Father for then we must say Christ prayed so for Peter as he prayed not for his people who stood in more need of his Intercession then Peter if the matter be weighed according to the judgement of men who had obtained many priviledges And if Peters faith shall persevere because Christ prayed for him they for whom Christ makes intercession that their faith may not faile they shall continue in faith unto the end If they say this priviledge was granted to Peter as an Apostle then it was granted to all the Apostles but this priviledge was not common to Peter and Judas It remaines then that it was given to him as a faithfull Apostle and so agrees to all the faithfull with him And the things which Christ asketh for his Apostles are to be distinguished for some things are simply necessary to Salvation as that they might be saved from evill and sanctified by the truth others which pertaine properly to the Apostolicall office Now when Christ asketh things necessary to Salvation he prayeth not for his Apostles as Apostles but as faithfull and beloved For what things are asked for this or that man as he executeth this or that office they properly respect that office but whatsoever things tend directly to the salvation of the Soule are not to be reckoned amongst the things which are peculiar but which are common Further they object that Christ ever prayed Christs Intercession is not for the faithfull as faithfull but as given unto him of the Father for Christ hath prayed for them that they might believe Christs Intercession is not conditionall for then that condition is purchased by the blood of Christ or not If not then some spirituall blessing is necessary for us which Christ hath not purchased If yes then Christ doth not desire his might receive what he hath purchased If Christs Intercession be conditionall then what is the condition and whether is that purchased by his death or of our selves for the absolute perseverance of beleevers but after a sort and upon
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