18. 137. 5 6. Yet is there a further end to be aimed at in this that is the glory and service of God Psal 51. 19. 122. 9. Gen. 28. 21 22. 2. That when we cannot have the peace we would have we must pray to God for the peace we may have If we cannot have peace in Zion we must seek and therefore thank God for Psal 50. 15. peace in Babylon peace in a Prison and praise God the more if he give it there Act. 16. 25. 3. And we may mind this also that it runs cross to this Command not to wish well to and pray heartily for the State and Land in which we live especially wherein we live not as Captives but as Natives As he that provides not for his own so he that prays not for his own comes short of Infidels Jon. 3. 5 6 c. and sure of the Church here captivated among and under Infidels It 's true that when there is a sad difference and dispute between two Protestant Nations there are two things even by the prevailing party to be mourned for 1. The weakning of the Protestant Party and the advantaging and encouraging of the Enemies of the Truth 2. The greater misery of War which they that are vanquished must needs sustain But yet comparing one State with another if it be applied to the War between England and Holland and the most fierce Sea-sight June 8 9 10 c. we have reason to take comfort in and bless God for the better success of our own we being Protestants as well as they and this being the land of our Nativity Briefly we are in such a case to rejoyce with trembling to rejoyce because of the undeserved favour of Divine Providence wherein we are prefer'd and yet with trembling because we hew down a company that support true Religion together with our selves and because Victory is gotten at so hard an hand that we may see our sin in our success Jer. 31. 31 to v. 35. Behold the days come saith the Lord that I will make a new Covenant with the House of Israel and with the house of Judah Not according to the Covenant that I made with their Fathers c. Qu. Whence is it that Jeremy speaks of a new Covenant what saith he of it and how are we to judg of it 1. A. First he speaks of it after much said of an outward fulness to set forth that wherein the happiness of the Church especially consisteth yea which their outward Promises pointed at and were to lead them to and proceeded from to wit the spiritual priviledges of the Covenant of Grace to be enjoyed most in Gospel-days and that by Israel alienated from God 2 Chron. 15. 3. as it were by their rent from the house of David and captivated before Judah yet shall they though not returning to their Land as Judah did be conjoined with Judah in the Spiritual comforts of the Covenant after the Messiah is come Ezek. 37. 17. 2. Secondly that which he saith of it is 1. First that it is a new Covenant not for substance for it was included and summarily set forth in that old gray-headed Promise the first in all the Bible Gen. 3. 15. And it is by the same Grace and Covenant of Grace that we and the Fathers are saved Act. 15. 11. Lazarus is taken into Abraham's bosom and we shall sit in the Kingdom of Heaven with Abraham Isaak Jacob and all the Prophets Luk. 13. 28. and that by vertue of this Covenant which was their Covenant Mat. 22. 32. But though the substance be the same yet there is divers ways a difference and namely in two respects 1. In regard of a new manner of Government and thereby a new carriage and management of this Covenant the Sacraments and Seals of the Covenant being different in the old and new-Testament and the Service also that of the Old-Testament being external and carnal Heb. 9. 10. this of the new spiritual Joh. 4. 23 24. yea the spiritual Law of God was then written only in Tables of stone so that the spirituality lay in the Law But as the Tables on which the Law was written remained stones still so the Heart if we look only to that dispensation in which Grace was given but not by which was left notwithstanding all that the Law said hard and carnal but now in this new Covenant there is not only an outward word but an inward spiritual work and a print is left upon the spirit and inward parts so that a regenerate Person saith truly Thy law is within my heart it 's in the midst of my bowels Psal 40. 8 2. In regard of the measure of grace much more is given and it 's given unto more both Jews and Gentiles Joel 2. 28. with Act. 2. 16 17. Matth. 13. 17. and from hence it is that there are more also of the fruits of the Spirit Isa 44. 4. and 61. 3. Phil. 1. 9 10 11. 2. Secondly The benefits of this new Covenant may be thus sum'd-up 1. Here 's Justification and pardon of sin which though it be left to the last place yet it 's the bottom-promise and therefore it comes in with a For v. 34. as the foundation of all and from whence flows the main and marrow of the Covenant viz. I will be their God and they shall be my people v. 33. Now people must needs be agreed before they be married Amos 3. 3. So God must forgive us before he received us Hos 14. 2. The Covenant of of Works saith Thou must forbear sin and do none The Covenant of Grace saith I will forgive sin and mark none Ps 130. 4 3. 2. Here 's Sanctification viz. as Sanctification is taken in it's latitude as 1 Cor. 6. 11. so as to comprehend in it the whole work of Grace and change that there is in the new creature so we may refer to it that which is here mentioned v. 33 34. to wit renovation and illumination 1. Inward and spiritual renovation 2 Cor. 5. 17. I will put my Law into their inward parts In the Old-Testament the Law was written in stone and they brake it though they had all the reason in the World to keep it being newly brought out of Egypt and God being such a Lord to them as that he was also an Husband Isa 54. 5. Herein the Law was in no fault Rom. 7. 12. Nor were they without fault for their breaking of it arose from the rebellion of their hearts for which God paid them home and shook them off Heb. 8. 9. But notwithstanding that they through their wilful and froward Covenant-breaking became altogether inexcusable yet a further thing also is to be considered to wit that that more legal Covenant required all things strictly but gave not from it self as legal and considered as separated from this new Covenant strength to do any thing That Ministry was but a Ministry of the letter wherein they might read
was but dropt then they had it as the Apostles had it when Christ lived but O how much more had the Apostles of it and others also when Christ was glorified Joh. 7. 39. Act. 4. 8 31. 6. 3. This is the first part of the Answer 2. These things were given in the Old Testament but they were grounded on the New for the New Covenant is ratified in the Blood of Christ 1 Cor. 11. 25. which was shed in the fulness of time from whence were derived all those good things unto the Church of the Old Testament and therefore the Jews are said not to have them in a sort because they had them not but with reference to that which was done after Christs coming See Heb. 11. 40. with Chap. 10. 14. They without us that is without that done in the Gospel-times wherein we live could not be perfected that is justified and saved As John Baptist is said to baptize with water only not but that the Spirit accompanied his Baptism but that was from another that is from Christ that came after So in the Old Testament they had Externals only not but that they had Spirituals also but they were fetch'd from the work of Redemption in the New Testament Rev. 13. 8. which the outward things in the Old typified and set forth and were their best way to help them to that which they of themselves could not help them to to wit the Spiritual good things of the New Testament signified by what was in the Old Objections from Scripture-expressions seeming to hold forth two Covenants Obj. 1. It 's said expresly There was a Covenant made in Horeb Deut. 5. 2. when they came out of Egypt Exod. 19. 4 5. yet that Covenant is now abolished Heb. 8. 9. 13. therefore it seems it was not the Covenant of Grace for we know that is not now abolished A. 1. That horeb-Horeb-Covenant was a Covenant of Grace as appears by the Preface to the Ten Commandments I am the Lord thy God a word of Grace and by the Promise in the second Commandment of Mercy to thousands though Sinners in a strict sense This is confirmed by the course that Moses took after that horeb-Horeb-Covenant was published which was as we see Deut. 30. 1 2 3. to exhort them to Repentance and to offer them Mercy upon Repentance which the Covenant of Works doth not admit but exact perfect Obedience and to promise them regenerating Grace v. 6. which the Covenant of Works doth not effect A. 2. When it is said that the Covenant made with them when they came out of the land of Egypt is abolished the meaning is not that it is made void as to the substance of it but as to the managing and way of ordering of it in Old Testament-times 2 Obj. But we find other-where the very form of the Covenant of Works viz. This do and live Levit. 18. 5. Exod. 19. 5. Rom. 10. 5. Gal. 3. 12. Why should a Covenant of Grace be set forth in the very tenour and terms of a Covenant of Works A. 1. Indeed in that This do and live there is a repetition resuming and representing of the Covenant of Works for the Lords and his Peoples use but there is not therein intended an Obligation such as lay in the Covenant of Works for then none of them in the Old Testament could have lived and been saved because they could not perform and do perfectly what the Law requireth Gal. 3. 10. The thing therefore pointed at is the Administration of the Covenant of Grace in a legal way suitable to and carrying a similitude with the Covenant of Works but it was in order to and for the service of the Covenant of Grace It was not so much a Covenant made as made known and made use of for the better inciting of that People to a recourse to the Covenant of Grace which alone was the standing and binding Covenant at that time A. 2. Yet under not co-ordinate with but subordinate to I say under that Covenant of Grace there may be said to be another Covenant and Contract made that is a subservient Contract and that the bond of a Covenant resembling the Covenant of Works did in some sort lie on that People But how were they bound I answer two things 1. That they were bound as to their sense as we see in a Child put by the Father under Tutors and Governours Gal. 4. 1. there 's the bond of the Schoolmaster 's Covenant lying heavily upon him to wit If you learn well and do well you shall have this and that else a Ferula a rod c. and I say this Covenant lies on the Child and straitens him and to his sense at least so much to his sense there is no other yet all this while there is a Covenant of Grace and Love between the Father and the Child that is tyed so hard to it but that 's very dark and in the Childs minority hidden from his sight by the Fathers wisdom for his better education So it is here the Jews were put under Moses his Discipline and under the Law as a Schoolmaster This Law with the rod of Ceremonies in its hand was ever in the sight of the Jew by means whereof there was a bondage upon his Spirit Rom. 8. 15. to wit the Covenant of Gospel-Grace being hid from him under the vail of the Law and the Paedagogy of the Old Testament so that he could not look to the bottom the end Rom. 10. 4. and accomplishment of that Ceremonial frame which is now abolished 2 Gor. 3. 13. But I add 2. That they were not bound by that subservient and similitudinary Covenant as to their state 1 So as that they were to stand or fall live or die be saved or damned according to that Covenant but when the Law was roughest with them they might take out a prohibition and appeal to Christ unto whom the Ceremonies were to give place at his coming they being but accessories annexed to the Covenant of Grace and yet because those Jewish rites and prescripts were instruments of administring it therefore saith Calvin the name of Covenant is given to them Calv. Instit l. 2. c. 11. s 4. 3. Obj. That Covenant cannot be said to be broken that was never made and stricken but there was a Covenant differing from and set on the other side of the Gospel-Covenant that is said to be broken and that 's the Sinai Covenant made with them when they came out of Egypt Jer. 31. 34. therefore a different Covenant was made and existent in the Old Testament and namely on Mount Sinai A. It 's truee there was a Covenant made in the Old Testament in manner and with the terrour of a Covenant of Works pressing the exact observation of the Law of Moses Deut. 5. 32 33. and promising a long and happy life in Canaan if they kept it and threatning all curses if they kept it not Psal 105. 9 10 11. Jer.
11. 4. 5. and this Covenant they were bound to keep or else might look to be deprived of the blessings promised and to undergo the evils threatened and so they did and therefore they breaking it especially in the second Commandment by their Idolatry God regarded them not Heb. 8. 9. but sent many Judgments on them and in the end blew them with a Northern wind as chaffe and unregarded stuff clean out of Canaan But though there were such an external and temporary Covenant in wrapt in the spiritual and everlasting Covenant of Grace for the use of that people which they brake and were outwardly broken in pieces for the breach of yet there was no such Covenant as that they should upon the breach of the Mosaical Law go absolutely to Hell or expect Life and Salvation by the keeping of it for could they have had it no other way they must all have perished Therefore it was not properly a Covenant of Works wherein they were concluded and shut up from all Grace but wherein they were concluded and shut up Gal. 3. 22. that they might seek for that in a way of Grace which they saw they could not possibly have in a way of Works And nodoubt many of those that were cast out of the earthly Canaan according to the threats of the legal Covenant did by the Grace of God through Faith and Repentance inherit the heavenly and divers of them came again to the earthly also yea divers times God remitted the temporal punishments also upon their repentance Deut. 4. 30 31. 30. 1. 2 Chron. 15. 4. 12. 7 8. 1 Sam. 12. 19 20. which is manifestly the indulgence of the Covenant of Grace Neh. 9. 31. To draw up all The conclusion of the former argument is granted to wit That there was another Covenant that is another managing and ministring of the Covenant of Grace under the Old-Testament than in the New which goeth under the name of another Covenant but this maketh nothing at all against the standing Covenant of Grace of Righteousness Life and Salvation by Jesus Christ which was is and shall be in all Ages of the Church for that legal Covenant standeth under it and instead of fighting against it unless it be by mans abuse of it doth Service to it the ceremonial things being types of Christ the promised Canaan of Heaven And the moral law unto the first Table whereof the ceremonies are annexed as their political Laws going under the name of the Horeb-Covenant Jer. 34. 13 14. were to the second Table I say the moral Law so strictly press'd upon them was to urge them to betake themselves to Christ and the Covenant of Grace yea so also do the ten Commandments now by a moral convincement though not by a cermonial affrightment The old Covenant did indeed differ from the Gospel-Covenant that is from the administration of the Covenant of Grace in Gospel-times but it was no way opposite to the Covenant of Grace in the substance of it but auxiliary to it 4. Obj. We find Gal. 4. 24. two Covenants exprest A. That Doctrine is delivered to those that would be under the law as appears v. 21. that is who did seek Justification by the Works of the Law unto whom there are always two Covenants to be presented 1. The Covenant of Works in its proper nature and strict obligation to Death and Damnation if there be not perfect Obedience I say to such the Law and Covenant of Works are to be presented in their full and naked force as Samuel presented a King 1 Sam. 8. 10 11. to let them know when they are so willing to be under the Law what and how servile and woful a state it is that they put themselves under 2. The Covenant of Grace also is to be set forth to let them know that they are deprived of it through their own default and by their adhering to the Covenant of Works and must be cast out as Adam out of Paradise and Hagar and her Son out of Abraham's family Yea so it is still they that will be saved by their Works or partly by Christ and partly by their Works are excluded the Covenant of Grace and shall have no benefit by Jesus Christ Gal. 5. 2. but are remitted to the Covenant of Works and to Moses court as Moses stands in opposition to Christ to be tried there No doubt therefore there are two Covenants that is a Covenant of Works before the fall a Covenant of Grace since but there are not after the fall two binding Covenants save in the sence before mentioned for the Covenant of Works and the Law shall hold none in Fetters that comes to Christ but if they will not come to him that Law will surely hold and hamper them bind them hand and foot and cast them into utter darkness Howbeit in this case the Obligation of the Covenant of Works is acciedntal because men through their ignorance and pride refuse the Covenant of Grace that would relieve them Rom. 10. 1 2 3. 5. Obj. In Heb. 8. 7 8 9. c. there 's a plain distinction of Covenants first and second and the Covenant which God made with them when he led them out oâ— the Land of Egypt is said to be established on less excellent promises yea to be faulty and that which was to decay wax old and vanish away can these things be said of the Covenant of Grace if not then there was another A. The first and second administration of one and the same Covenant are called by the name of the first and second Covenant as the name of Covenant is giveâ— to Circumcision Gen. 17. 9 10. and the name of the New-Testament is given to the Cup in the Lords-supper 1 Cor. 11. 25. to wit because the Old and New-Testament was and is clothed carried administred and confirmed with and by these Ordinances Now these Accessories to the Covenant in the Old and New-Testament are so different that there is the aspect of two Covenants when it is but the same Covenant in several forms and ordered in several ways according to the state of the Church of God of old and in these last times The Jews began their day in the evening the first part whereof therefore was dark the later light yet it was but one natural day and so but one Covenant of Grace in the darker administration of the Old-Testament and the brighter of the new Now for the particulars mentioned in the Objection the Apostle saith indeed 1. That the second Covenant is better as the Sun is better to us in Summer than in Winter for then it is vailed and clouded but in Summer bright So the first administration was clouded with many ceremonies ours is bright and glorious yet the same Covenant still as the same Sun And better promises doth not imply promises better for the matter Heb. 11. 13. and substance for there cannot be a better promise than the first
promise Gen. 3. 15. which runs through all the Old-Testament but better for the clearness fulness sweetness and efficacy of them under the second administration 2 Whereas the first Covenant is said to be Faulty Faulty doth not signifie that which is less right but less perfect not that which is less and inferiour as to approbation both being ordained of God but as to operation not less justifiable but less clear and comfortable notwithstanding all this the good and glorious Covenant of Grace lay at the bottom 3. As for decaying and vanishing away that shews not a different Covenant for all the vanishing is in the administration the substance is still left To conclude this prolix discourse 1. The Covenant of Works made with Adam in his Integriry was swallowed up in that Covenant of Grace Gen. 3. 15. by which it so ceased that no man can now be saved by it because of his inability to keep it Nor shall be condemned by it if by Faith he lay hold upon Christ that hath kept it only it is resumed in the Old-Testament not as contracted for the substance of it but as presented for the service of it to the Covenant of Grace 2. There are two Cases wherein the Scripture makes the greatest difference between the Old Testament-Covenant and the New 1. When they be compaâ—ed together to shew what is proper to â—i her as 2 Cor. 3. 6 7 c. 2. When the Old Covenant is adhâ—red to for Justification of life as Gal. 3. 21. But the former difference is only administratory and the latter accidental Jer. 36. 5 6. Jeremy commanded Baruch saying I am shut up I cannot go into the house of the Lord Therefore go thou and read in the roll which thou hast written frâ—m my mouth the words of the Lord in the ears of the people in the Lords house on the fasting-day It may be they will present their supplication before the Lord and return every man from his evil way c. Q. What are the Duties belonging to a fasting-day especially a publick Fast A. 1. The Word of God is to be read Neh. 9. 3. but more especially those parts of the Word are to be read those Sermons to be preached and repeated that are most suitable to the state of the people at that time as the Sermons of Jeremy were to the present state of the Jews The necessity whereof appears because when Jeremy could not preach publickly himself he caused Baruch to write out and read before the People the Sermons he had preached before even from the days of Josiah And indeed the Word of God is the principal means of effecting that which is intended in a Fast to wit Humiliation and Reformation 2 King 22. 11. Act. 2. 37. 2. Every man should then set himself to seek the Lord 2 Chron. 20. 3. Fast-days are Prayer-days so here v. 37. the Fasting being considerable only as it is an assistance and evidence of Humiliation and an appendix and improver of the duty of Prayer These Prayers to make them acceptable and effectual must have in them a double Grace 1. Humility for as it is here in the Original and in the Margent Supplications must fall that is fall low before the Lord in the humble confession of Sin Neh. 9. 2. Luk. 18. 13. this is plain in Daniels prayer Dan 9. 20. 2. Faith Jam. 1. 6. 2 Chron. 20. 10. For Prayers in Scripture are said not only to fall but to ascend Psal 141. 3. Act. 10. 4. and by falling lower from an humbled Soul they ascend higher and rebound as it were the more heaven-ward 2 Chron. 30. 27. This Faith is necessary for though humility and repentance fit us for mercy yet it is Faith that helps us to it our comfort is not bottomed on our Repentance or Faith either as it is a Grace in us but on the Mercy of God which by the hand of Faith we lay hold upon Isa 1. 16 17 18. Repentance is the forerunner and a necessary duty but our washing needs washing and our repentance pardon and pardon ariseth from mercy and mercy is had and enjoyed by our coming to God and making out unto him for it by Faith Joh. 6. 35. 3. Prayer and any profession of Repentance we make therein will not serve the turn without amendment of life every one must return from his evil way What had the Prodigals deliberation and resolution of returning to his Father been if he had not actually returned to his Fathers house yea to the Laws of his Fathers house for we must suppose which will well agree with such a Parable he came not thither only to receive a Robe and a Ring and shoos for his feet to walk with like a Gentleman nay the usage of an hired servant would have serv'd his turn but reverently and obediently to receive Commands also to walk by Indeed in the day of humiliation there is a sincere Resolution only and a serious engagement as Ezra 10. 12. but afterward there is or should be a zealous Execution and real accomplishment as Ezra 10. 14 15 16. 4. Fasting and Fear do well together for it is the Fear of God when his anger appears in his threatnings which much avails and prevails for the doing of that which God requires of us as namely for prayer 2 Chron. 20. 3. and forsaking our evil way Prov. 16. 6. But now there is a threefold Fear 1. A Fear arising from the conviction of Gods power and justice and our own guilt and accompanied with consternation this is the Fear of ordinary men living in the Church and somewhat acquainted with Gods terrors and that are not yet faln into an utter obstinacy and this seems to be spoken of here v. 16. the Princes feared looking to God and his greatness yet resolved to tell the King Looking to his greatness also and provident it seems to keep a correspondence with him yet the godly among them had a gracious fear others were affrighted with punishment but the ungodly came not thus far v. 24. 2. A Fear arising out of conviction that men have to do with God and accompanied with indignation because they cannot abide that God should cross controul menace and straiten them Somewhat of this seems to be in this King Jehoiakim who could not but know he had to do with God as well as with Jeremiah considering how much of God appeared in and with Jeremy but his inward horrour and hatred made him do as the Philistins did that feared and fought against God 1 Sam. 4. 7 8. so did Jehoiachim with his Pen-knife and fire and fury against Jeremy and Baruch This Fear is in the worst men 3. There is a Fear in the best men arising from conviction of Gods terrible Majesty Psal 76. 7. accompained with an apprehension of his goodness Hos 3. 5. and working their hearts to an holy submission and obedience Something of this or like this we find in the Ninevites in a
of just men made perfect at last Heb. 12. 22 23. To this may be referred the woman of Samaria her enquiry of the place and way of worship John 4. 19 20 21. it's like it was as looking after her Salvation and therefore Christ tells her Salvation is of the Jews v. 22. and the way to it is not to go to mount Gerizzim but to mount Zion so she calls out her City to the Saviour that was there for Saviours come upon mount Zion Obad. v. 21. Thirdly here 's their firm resolution to come to Zion set forth in their carriage posture and deportment It is with their faces thitherward This implieth three things 1. That their intent was to get thither as men intend to travel thither whither they set their faces not to that place on which they turn theirs backs 2. Their great desire to be there the way and the journeys end are in their hearts Psal 84. 5. Which is therefore accompanied with a suitable endeavour and a contending against all difficulties Psal 84. 6. 3. And the constancy also of their Resolution to go on still till they come thither as they were wont to go from strength to strength till they met together in Zion to appear before God there Psal 84. 7. They did fill up to follow after God Numb 14. 24. with v. 4. It 's all summed up in this that God's Servants especially after God and they have been long asunder 1. Greatly desire him Isa 26. 8 9. 2 Earnestly feek after him and early Isa 26. 9. using all means sparing no Labour or Cost 1 Chron. 29. 3. for the enjoyment of him Psal 63. 8. If God be not to be had in the Kingdom of Israel they put the Key under the door and go to Judah 2 Chron. 11. 16. 2. They never rest till they have found him Cant. 3. 4. If this be not he they will seek for another Mat. 11. 13. John 20. 15. Moses cannot find him in Pharaoh's court and therefore he goes to seek him amongst Gods afflicted people Heb. 11. 24 25. and there he found him They never lived with God really that can live without him quietly Jer. 50. 5. Come Let us join our selves unto the Lord in a perpetual Covenant that shall not be forgotten Qu. What was the main end of the People of God in seeking their God in Zion A. It was 1. In general to join themselves unto the Lord 2. In particular to join themselves to him by way of Covenant 3. And that a perpetual Covenant never to be forgotten First to join themselves to the Lord from whom they had been long disjoined two ways 1. By their Sin and Disobedience Isa 59. 1 2. especially the sin of Idolatry Jer. 2. 11. 13. Thereby they left their first Husband Hos 2. 7. and joined themselves to Idols Psal 106. 28. Hos 2. 17. unto which we may add the sin of infidelity and their resting on Heathen-help which was another Idolatry for they forsook God and fled to them Isa 57. 13. Jer. 2. 17 18 19. Hos 7. 10 11 and these things at last caused God to depart quite from them Now when they returned to him and meditated a Conjunction with him then they expresly renounced both these evils Hos 14. 3 8. and bound themselves by Covenant to do all God's Commandments Neh. 9. 29. 2. They were disjoined from the Lord by the ruine of Church and State and their long-continued Captivity whereby they were set far from the Lords Land Hos 9. 3. deprived of the Lords Ordinances of the Lords wonted Protection of his wonted Provision and that so far as that they did eat their own Children Lament 2. 20. No marvel therefore if they set their Faces towards Zion when God set them free from Babylon for the re-enjoying of God and all his Goodness And thus also when Christ was come and the Gospel preached they glewed themselves unto the Lord as the word is 1. Cor. 6. 17 that were before un-glewed the Gentiles altogether Eph. 2. 12. and the Jews in a great measure see Act. 17. 34. Gentiles glewed and Act. 2. 41. Jews added for the converted both of Jews and Gentiles were Baptized and thereby entred into an Oath as it were to stick fast unto Jesus Christ as his faithful Servants and Soldiers unto their Lives end So also the rejected Jews so long disjoined when the Lord shall please to call them shall be joined to the Lord or as the Scripture speaks be grassed again Rom. 11. 23 24. Secondly This joining is here said to be by way of Covenant And that 1. Because this hath ever been Gods way of Conjunction with himself to wit by a Covenant of Works before man's fall and then a Covenant of Grace which hath been since and which will ever be for it is an everlasting Covenant so at Christ's coming when the Jews were invited to Christ and to Christianity it was done by presenting unto them the Promises Act. 2. 39. and they were called upon under the Title of the Children of the Covenant Act. 3. 25 26. when the Gentiles also came unto the Church it was in a way of Covenant and upon Covenant-terms thus expressed I will call them my People that were not my People Rom. 9. 25 26. And the calling of the Jews at last we find to be upon a Covenant-account Rom. 11. 27. 2. Because they needed greatly and now expected a restauration by the pardon of their sin and restoring of their state Jer. 33. 7 8. Hos 14. 4 5. Now the forgiving of sin Jer. 31. 34. prevention of danger and recovery from Church-calamity Neh. 9. 32. hath still been in a way of Covenant Levit. 26. 42. according to the Law of God called the book of the Covenant 2 King 23. 2. see 2 Chron. 15. 12. 29. 10. 2 Chron. 34. 31 32. Ezra 10. 2 3. Neh. 9. 38. 3. Because a Covenant sets all right on both sides binding man to the duty that God expecteth and in that way giving him an assurance of the good that God promiseth see Deut. 19. 16. to the end Peace therefore and all good is like to be had nay is sure to be had by Covenant-making and Covenant-keeping for Covenant-mercy will never be wanting where there is a care of Covenant-duty Dan. 9. 4. 4. Because at Christ's coming to which this Prophecy refers the whole Church consisting of Jews and Gentiles was to be joined to the Lord in a New-Testament Heb. 8. 10 11 12 13. and 9. 15. that is in a new-administration of the old and ever-abiding Covenant of Grace So that comprehending Gospel-times within this Prophecy and those Jews that came in them there was a new Work to be done and a new way of God to be walked in though not for substance that is a reformed and refined way Heb. 9. 10. unto which they that would then join themselves to the Lord must apply themselves Joh. 4. 23 24. Thirdly this is described to be
17. 18 20. 2 Chron. 22. 9. 3. Because God hath some great work for them to do and therefore furnisheth them for it and enricheth them by it Isa 45. 1 to v. 6. 4. Because God will not leave himself without witness Acts 14. 17. 5. Nor them without Wages 2 Kings 10. 30. Jer. 27. 6. Verily they have their Reward Mat. 6. 2. Thus for the Fountain 2. In regard of the things accompanying these outward enjoyments or afflictions For 1. If we speak of good and comfortable things Good men have 1. A better Title to them enjoying them in Christ the Heir of all things by a more special and sweet right than any out of Christ have 1 Cor. 3. 22 23. Mat. 5. 5. who have them out of common kindness rather than Covenant-love 2. And a gift and such grace from God to use them for Gods glory and their own comfort as others have not Eccles 2. 26. 3. They have also much more content in the enjoyment of them than worldlings have Psal 16. 5 6. Prov. 10. 22. with Eccles 5. 17. 1 Tim. 6. 6. 2. If we speak evil that is of afflicting things and an hard outward condition even in that also Good men differ very much from graceless men For In all afflictions 1. They that fear God have that gracious Presence of God that others have not what-ever waves arise yet Christ is in the Ship with them and if they be sick yea though of the Plague that others dare not come near them yet God will be so near to them as to make all their beds in their sickness turning and tossing changing and altering it as the Original word signifies for their greater ease Psal 41. 3. Or If they be in Prison it is better with them than with other men Joseph and other the Kings Prisoners were bound in the same Prison but the Lord was with Joseph in a far more gracious manner than with them Gen. 39. 21 22 23. making him the Ruler there and all he did to prosper 2. The Godly in their distress have such promises as others have not yea even in regard of the things of this life 1 Tim. 4. 8. as that he will strengthen them on their bed of languishing Psal 41. 3. and lay no more upon them in any kind than they shall be able to bear and will find out a way for them 1 Cor. 10. 13. and make all to work for good unto them Rom. 8. 27. such Promises are good mens Priviledges Isa 3. 10 11. Eccles 8. 12 13. for unto a wicked man God saith What hast thou to do to take my Covenant in thy mouth Psal 50. 16. 3. And the Children of God have such Providences also and workings of Gods hand for their support and refreshing however their troubles be very great as others have not Thus Jacob observes and speaks as if he were exceedingly comforted with the Lords rebuking of Laban in his behalf Gen. 31. 42. Jehosaphat and Ahab were in the same Battel but Ahab though he sought and thought to avoid the danger by his disguising was slain and Jehosaphat by the hand of Heaven was rescued for it was the Lord that helped him and moved the Enemy to depart from him 2 Chron. 18. 29 31 33. 4. They have grace also to keep them from that sin into which others being press'd with affliction â—all Psal 125. 3. John 17. 15. David was persecuted by Saul Saul was prosecuted afflicted by the Philistins but mark the difference Saul goes to a Witch falls all along in despair and at length kills himself But David could never be drawn to kill Saul and in all his persecution God kept up his Spirit The Rod of that wicked Saul did not so rest upon him as to deject him Psal 11. 1. or infect him so as to make him put forth his hand to wickedness Psal 125. 3. See 1 Sam. 28. 7 8 20. 24. 13. 26. 9 10 11. 5. They have such a Comforter as the world knows not and that is the Spirit of God which dwelleth in them and shall be with them John 14. 16 17. so that in whatsoever Prison or pressure they are therein that Comforter is with them also and being the Spirit of Truth it comforts them still by one Truth of Scripture or other Psal 119. 50. unto which is added his inward Seal and Witness with their Spirits of their good and happy estate Rom. 8. 16 17. 6. Whereas worldly Men when their troubles are very great are sunk in despair Gods Children when they are in the highest distress here have their highest comfort in their Redeemer most imprinted and engraven upon their hearts Job 19. 25 26 27. 28. Thus there is a difference in what accompanieth the disasters of good and bad men 3. There is a difference in the end effects and consequences of the condition of good and evil men for the afflictions of good men build them up spiritually Psal 119. 71. and keep them from being condemned with the world 1 Cor. 11. 32. And are their way to glory Acts 14. 22. But the prosperity of the ungodly slays them Prov. 1. 32. because thereby they sin so much the more Psal 73. 6 9. and so lay up for themselves a greater treasure and measure of wrath against the last day Rom. 2. 4 5. These things make a great difference here Secondly If all things be alike here yet nothing shall be alike hereafter Mal. 3. 28. but all unlike There shall be a different Name Sheep and Goats Blessed and Cursed a different Hand right and left a different Sentence Come ye Blessed and Go ye Cursed a different Portion Everlasting Fire and a prepared Kingdom And Lastly far different Company the Devil and his Angels must be wicked Mens Companions together with all their wicked Companions in Sin unrepented of here But all that truly fear God shall be with the Lord of Glory with the Holy Angels and glorified Saints for evermore Mat. 25 34. 41. 1 Thes 4. 17 18. Eccles 9. 7 8 9. Go thy way eat thy Bread with joy and drink thy Wine with a merry heart for God accepteth thy works Let thy Garments be always white and let thine Head lack no Ointment c. Qu. ARe these the words of sensual Men or Are they Solomon 's wise and serious Sayings Answ 1. They are not to be taken as the words of sensual Men devising presenting and allowing to themselves the utmost carnal pleasure for though the the things spoken of be so fully set forth in a way pleasing to nature that they seem to be the very same things that an Epicure would have if he might have his will yet these following things may be observed which make for the contrary For 1. Carnal and voluptuous Men do not use to speak altogether in such a language as is here used As 1. Laying this down in the first place that what they make merry withal shall be truly their own thy
which if they repent not ends in a greater treasure of wrath Rom. 2. 4 5. whereas the Deliverances of Gods Children present Heaven to them because they proceed from that love which reacheth to Heaven and endeth or never endeth there Hence Paul argueth himself into Heaven upon an outward Deliverance from Nero 2 Tim. 4. 17 18. 5. Because all that are in Christ shall be delivered outwardly if it be good for them Psal 34. 7 10. 2 Cor. 1. 10. 1 Tim. 4. 10. And without fail spiritually and eternally Mat. 1. 21. Rom. 8. 1 2. John 17. 15. 2 Tim. 4. 18. Yea This is the comfort of the People of God in all successive troubles to the end of the world that God will still sample his former and ancient Deliverances and work time after time for their enlargement Isa 11. 11. Isa 51. 9 10. 65. 13 14 19. Micha 7. 15. the end whereof and the evidence whereof is this to serve him without fear in holiness and righteousness before him all the days of their life Luke 1. 74 75. and to rejoice in this Lord always Phil. 4. 4. Isa 38. 1 2 3. Hezekiah was sick unto Death Then turned his face to the wall And said Remember now O Lord I beseech thee how I have walked before thee in truth and with a perfect heart and have done that which is good in thy sight Qu. WHat course are we to take for Death-bed comforts Answ 1. We must not pin our Faith upon any Party nor order our ways by any mens way which they have chosen to themselves though they appear never so godly Hezekiah buildeth upon that here not that which is proper to a party and such a company of Gods people but he buildeth on not in way of merit but to shew his meetness for mercy that which all the people of God in common consent in that is a sincere walking with God according to his will It will not be enough to say at the last day or in the last of our days such and such men were of this mind and therefore I seeing them godly was of their mind but the comfort will be I still strove to be of the mind of God revealed in his Word and of the mind of other good People as far as they were of his and no further We must remember it is a duty to take heed not only of the errours of the ungodly 2 Pet. 3. 17. but of the godly their errours being no part of their godliness If Peter say Not so Lord Acts 10. 14. Thou shalt never wash my feet Lord John 13. 8. others must not come and say so because Peter said so even a Peter when he is not right in his head or not right in his foot Gal. 2. 14. is not to be followed It 's good following Hezekiah in the former Chapter and in this but not in the next where he is tempted and overcome by a visit and message of high honour but worse to him than the message of death here The Rule is to follow godly Persons in that which is godly in them for therein we have God and his Word going before us but not in their unapproved opinions and ways Follow them in the light but not in the dark As if a Person be Orthodox and right in his judgment and live an heterodox and ungodly life a man may hear what he saith and do well to be of his judgment but must not do as he doth Mat. 23. 3. nor live as he lives So on the contrary every one is to be godly like those that are godly There the Rule is Do thou likewise Luke 10. 37. but if such godly persons err in their judgment or practice then the Rule is Think thou Do thou otherwise Ephes 5. 7 11. Be not carried away with a Barnabas out of the right way Gal. 2. 13. Quest But how shall I that am weak and ill able to judg be of Christs mind when so many differ about the mind of Christ Answ 1. Take the Bereans course Acts 17. 11. and Pauls Counsel 1 Thes 5. 21. Search Scripture Try by Scripture They who have a little skill in Money yet having received a piece of Gold can try what it is by the weight 2. Take Davids course that is still be praying to God for knowledg and to set him in the right way It requires skill to use the weights of a good eye to see the wonders of the words and that 's had by Prayer Psal 119. 18 34. 36. 3. Take Cornelius his course who did both fast and pray and in that way came to know by Peter that Jesus the Son of Mary was the true Messiah But here still Remember when any thing is doubtful not to resolve first and pray to God after as they Jer. 42. 20. such make as if they meant to make God of their minds but go to God first and resolve after according as God shall direct It 's horrible to think that God should be of our mind but it 's an holy Prayer to desire of him that we may be of his mind Quest What shall we say to those things wherein not only ordinary Persons differ but even the best Christians and the best Ministers also Answ 1. Stick fast to that wherein all that are godly agree and wherein we agree with them Phil. 3. 16. that is Keep close and with full consent and intent to the main grounds of Religion which breed good blood and spirits and delight not in controversies that fill the head with air and if by disputes a dram of Truth happen to be had yet it is usually with the loss of an ounce of Love and Ccharity 2. In things wherein Learned and godly Ministers differ stand still and ingage not therein before it be clearly determined out of the Word of God And if it still remain undetermined then think it a matter of less moment which thou mayst let alone without thy souls hurt but if thou be over-busie with things uncertain it will distract thee and take thee off from more profitable imployment in things certain curiosity is a great enemy to edification Hitherto of our first way for comfort at our last day which is a sincere walking in that way wherein all Gods Party consent and have ever found comfort But 2. We must not go if we mean to have comfort when we are going out of the world upon a Covenant of Works that is we must not be at that pass to hope for or lose our hold of Heaven if we do not carry our selves exactly according to that which the Law of God requireth of us For Man is not now innocent as he was when first made and so able to keep the whole Law perfectly but he is faln from that state and become so weak and unable to keep the Law as that the Law also is weak Rom. 8. 3. and unable to comfort him but instead thereof pronounceth a curse against him
Gal. 3. 10. so that he that will not be comforted before his carriage be such as that his Conscience looking upon the Law cannot except against it that person I say can never have comfort and that 's the ordinary case of them who complain of trouble of Conscience for that they say is such and such sins are committed all services are weakly performed my Repentance is dull heart hard faith feeble life unprofitable for howsoever some that are far gone and have lien long in trouble of mind deny they have any goodness yet commonly and upon examination all their complaints pitch and settle upon the degrees of it Now such defects there will ever be while we are Travellers and till we come to that place and happy home wherein the souls of just men are made perfect Heb. 12. 23. Eccles 7. 20. Yet Here we must take this caution along with us to wit that we are not for all this to lay aside the Law as if in matter of comfort there were no respect to be had to it for we are to look upon good works prescribed by the Law as the helps of our comfort and great helps also because they do evidence our faith and fear of God Gen. 22. 12. and without them we cannot look to be saved Jam. 1. 14. 2. 14. But then we must remember that we are not to pass judgment our selves and pronounce a curse upon our selves from the strict sentence of the Law as if that curse should be inflicted on us only to humble us the more and make us the more to prize Jesus Christ we may set it before us as that which is deserved by us but carry'd from us by Christ that was made a curse for us Gal. 3. 13. More particularly that we may hold our Comfort 1. We are not to passsentence upon our selvs and to judg of our spiritual estate by our miscarriage particular actions but according to our general course because it is not this or that that is done upon occasion tentation or in a passion I say it is not this or that or divers things so done that shews the frame of our heart according to which God judgeth 1 Kings 8. 39. Jer. 17. 10. but what we do generally and constantly Acts 13. 22. He hath a good heart and is one of Gods heart who fulfils all Gods wills that is generally though herein and therein he be overtaken sadly 1 King 15. 3 5. 2 Chron. 16. 9. with 2 Chron. 15. 17. 2. Much less must we refuse to take comfort because of our failings and comings short in the growth and degrees of Grace for that we shall ever do while we are here and if that should hinder comfort a Paul himself could not take it Phil. 3. 12. If therefore every miscarriage be lamented and it be our grief and we look upon it as our shame to come short of our duty then God and we are of one mind for no man is grieved for what he loveth and hath a mind to then we love what God loveth and hate what God hateth albeit sometimes what we would we do not but what we hate that we do Rom. 7. 15. then what is better in us will more and more wear out the worse and so there will be still a going on to perfection and that pressing toward the marks which is a goodmans mark Phil. 3. 14. Q. But if it be so dangerous and dismal to go by the Law and a Covenant of works what must we go by then to get comfort in the evil day A. By the Covenant of Faith and Grace wherein our Salvation and Consolation lies 2 Sam. 23. 5. 2 Thes 2. 16. Now when we come for comfort to this Covenant there are three things to help us to it 1. Here Evangelical obedience that is the doing of all that God requireth of us with sincerity and according to our ability is accepted 2 Cor. 8. 12. He that walks as David and here Hezekiah did that is in integrity of heart and uprightness according to all the Lord commandeth him shall be sure to speed well though there be as in David divers falls and failings 2. To those that belong to God and to whom the whole Covenant of Grace belongs God hath in that Covenant of Grace promised the Grace of his Spirit for the performing of the foresaid evangelical and acceptable Obedience Jer. 31. 33. Ezek. 36. 27. 3. Whereas there may be and will be still divers failings and miscarriages God hath in the same Covenant also promised that they shall be forgiven forgotten and not mentioned against them Heb. 8. 12. Jer. 50. 20. Q. But how shall I know that I am in such sort in that Covenant A. 1. By the fear of God in thy heart Jer. 32. 39 40. 1. Which they that belong to God know they have Gen. 42. 18. and can boldly profess it 1 King 18. 12. and that in the presence of God himself Neh. 1. 11. Psal 119. 38. as being well able to make proof of it both to God and men Gen. 22. 12. 1 King 18. 13. Neh. 5. 15. 2. By the well-ordering of thy life seeking and making it thy design to keep his precepts upon this thou maist say I am thine Psal 11â— 94. 3. By worshipping God in spirit and when all 's done rejoycing in Christ only as thy confidence Circumcision is the mark of the Covenant and such only are the truly circumcised Phil. 3. 3. Rom. 2. 29. Obj. But Hezekiah here seems to go by a Covenant of Works for that he speaks of is walking and doing A. But consider three things 1. That he speaks of that as the evidence of his faith and goodness not as the ground of his comfort It expresseth his capacity not his claim 2. What he saith supposeth and includeth in it the Covenant of Grace for how came he by this truth but by faith purifying his heart Act. 15. 9. It is not natural Jer. 17. 9. Psal 51. 6. but accompanieth that great Covenant-mercy the forgiveness of sin Psal 32. 1 2. And how came he to walk so well but by his faith Gal. 5. 6. whereby he did in contemplation of Gods All-sufficiency perform his part of the Covenant which is to walk uprightly Gen. 17. 1. 3. He clears all himself v. 17. by imputing his life and miraculous recovery not to his life and good profession v. 3. but to Gods love to his Soul by which he cast all his sins behind his back and so the Sun and he went back Isa 42. 1 3. with Mat. 12. 20. Q. VVhat 's meant by Christs bringing forth judgment and that unto truth or victory for so it is said v. 1. He shall bring forth judgment to the Gentiles v. 3. He shall bring forth judgment unto truth A. By judgment is meant in Scripture not only the administration of Justice but a just administration of all things or a setting of every thing right as Psal 94.
we will not walk v. 16. then there is no rest any more than a travelling Woman hath but fear oneveryside which way soever they walk v. 24 25. Peace and Wickedness can never stand together Isa 57. 20 21. but as many as walk according to the rule of the Word Peace shall be on them Gal. 6. 16. Thus how Rest is had in Gods way 2. Qu. What is that Rest and Peace that is so had A. To this I answer that it is a Peace of Heart and Conscience or a Soul-rest founded on the knowledg and belief of the word and way of God with the ordering of our way and walk according to his word and will Ps 119. 165. 1. It s founded on the faithful knowledg of the Word of God supposing such a walking in conformity thereunto as is before mentioned In the knowledg of any truth there ariseth to the lovers of truth much quietness of mind and heart-rejoycing * much more doth the truth of God which is more certain more sweet and more excellent give content to an holy heart as it did to David Ps 119. 14 16 29 30. to Christs Disciples John 16. 18 19 29 30 and to Paul 1 Cor. 2. 2. Phil. 3. 8. Now when Faith doth further fix upon not only the truth but the goodness of the Word especially of the word of promise that is an exceeding great stay and settledness to the shaking heart as we see in the words of the Lord delivered by Hezechia on which they leaned when they were ready to fall and faint 2 Chron. 32. 7 8. so also in the words of Azariah 2 Chron. 15. 7 8. whereby also David took heart in the utmost extremity 1 Sam. 30. 6. In this way that is the faithful knowledge of Gods way followed with walking therein much and manifold Rest and Comfort ariseth to the heart and conscience as namely 1. By Illumination and that Light which guideth our feet into the way of peace Luk. 1. 78. and thereby setteth the heart in a state of peace Act. 20. 24. Bonds and afflictions made no Commotions in Pauls heart because he was in that way and still finishing the course of his Ministery which he received from the Lord Jesus More particularly Divine Light quieteth us 1. By resolution when we are in the dark in our judgments and full of perplexing thoughts thus it was with the afflicted Prophet that was so grieved in heart and puzzled with wicked mens Prosperity whom the Sanctuary cured and fully quieted Psal 73. 16 17. 28. 2. By conviction and revocation when by corruption and tentation we are rushing into ways and works of darkness Thus was Davids heart stil'd and fil'd with rest and rejoycing when Abigila took him off from his furious purpose and set him right 1 Sam. 25. 31 32 33. See the like Josh 22. 33. 2. By Justification through the Revelation of the Righteousness of God made ours by Faith that is such a Faith as works by Love which is the old and good and great way of Salvation in which whosoever walk peace shall be sure on them and in them Gal. 6. 16. with chap 5 6. Rom. 5. 1. Luk. 7. 50. 3. By Sanctification which is through the truth Joh. 17. 17. and the knowledg and acknowledgment of Gods way which is the way of Holiness Isa 35. 8. which whosoever walk in they shall have great quietness of mind both in life and in death Psal 25. 12 13. Isa 38. 3. Besides that when turbulent lusts are mortified which is done in the way of God revealed in the word Psal 119. 133. there is much Serenity in the Soul as there was in Davids 1 Sam. 25. 32 33. yea every act of Holiness is followed with an inward peace and acquiescence Psal 119. 165. 4. By the comfortable State of things as to mens outward condition for when things go well and there is a rest of State there is much more rest in the heart and all goes well when men walk in Gods way 2 Chron. 14. 5 6 7. and 15. 5. 15. Is 30. 15. 2 Chron. 16. 9. 5. There 's an unspeakable Soul-rest by the assurance of that blessed State in heaven the assurance and enjoyment whereof is obtained in a way of Holiness Rom. 6. 22. 2 Tim. 4. 7 8. Job 19. 25. Tit. 2. 12 13. Psal 16. 9 10 11. Jer. 7. 22 23. I spake not to your Fathers nor commanded them in the day that I brought them out of the land of Egypt concerning Burnt-offerings or Sacrifices but this thing I commanded them saying obey my voice c. Qu. Did not God command the Passeover and other Sacrifices and ceremonial things in the old Testament A. First It 's clear that he did command them as things to be observed in all the time of the old Testament for the education and assistance of that people who were best led by such outward things to those Spiritual things which were therein held forth unto them See the Commands Exod. 12. 17. 42. and Exod. 13. 5. 10. 2 Chron. 30. 5. there was a writing for for the Passeover So also 2 Chron. 35. 4 6. And for other Sacrifices we find the Lords precise order in the book of Leviticus Lev. 1. 2. so that it was a sin for them and against the plain Commandment of God to omit that way of Worship yea Solomon declareth this as one difference between the righteous and the wicked that the one Sacrificeth and the other Sacrificeth not Eccl. 9. 11. yet Secondly It may be said in divers respects that the Lord did not command them that is 1. Not for perpetuity and as things that he would have to continue in all times as he ever did doth and will moral obedience now therefore in these Gospel-times there is Obedience prescribed 2 Cor. 10. 56 but no Sacrifices permitted now there are Spiritual not carnal Ordinances now there is Truth and not old-Testament-Types Joh. 4. 23 24. 2. God did never command Sacrifices abstractively that is as separated from the Spiritual Substance but in relation thereunto and as fruits and furtherances thereof Sacrifices set before them 1. Their sin and guilt The beast to be killed in their room as it were shewed they deserved to die 2. Their Saviour and Ransom for as they deserved to be kild in stead of the beast there 's their guilt so the beasts was kil'd for and in stead of them there 's their rescue and the type of their Redeemer Now this being so Gods Command and intent in regard of Sacrifices was that they should bring with them 1. Repentance in regard of their sin Levit. 16. 21. 2. Faith in respect of their Saviour Psal 4. 5. And he commanded no Sacrifices without and set apart from these so now we may say God commands not fasting as it is a forbearing of a meals meat but as an help to repentance and prayer They therefore that abstract bodily exercises from their end must go
a perpetual Covenant never to be forgotten which is true of every Covenant made with God according to his will but two reasons may be given why this expression is here used viz. 1. Because the old Covenant that is the Covenant in the old administration was broken and forgotten by the Body of the Jews Jer. 31. 32 Heb. 8. 9. for indeed they turned it into a Covenant of Works Ro. 9. 32 and so break wilfully what they could not keep perfectly whereby they were disregarded and destroyed albeit it was not so in those times with the faithful who looking upon it as a Covenant of Grace did by Grace derive it from that done in new-Testament-times acceptably keep it and obtained pardon through Christ for the breaches of it But now in the new-Testament there is for those that be really and inwardly within the Covenant Grace to keep it arising from what hath been done in these Gospel-times and from Gospel-dispensations when the Law imposed an hard task and gave no straw or strength whereby to perform it Heb. 7. 19. And withal now there is a greater measure of Grace both for Obedience and Perseverance whereby the Covenant becomes more clearly than ever heretofore a perpetual Covenant not only in regard of the gracious resolution of those that be in it to keep it and to keep close to God for ever not only in regard of a greater Power of Grace to make good this resolution but also by a clearer manifestation that God himself will make it good for thus the Covenant runs I will make an everlasting Covenant for I will not turn away from them and I will put my fear into their hearts that they shall not depart from me Jer. 32. 40. since therefore it cannot fail on either part it must needs be perpetual 2. Because the new-Testament administration shall continue to the end of the World Matt. 28. â—0 1 Cor. 11. 26. Heb. 7. 21 22 24. Now in this coming in for this glorious end they encourage one another come and let us join our selves for they that come to God in good earnest love and move to have many with them Act. 26. 29. for Gods greater glory Pro. 14. 28. the better drawing in of others and their own greater comfort by a greater company see Isa 2. 3 Zech. 8. 21. c. Joh 1. 41 42 45. 4. 28 29 Lam. 3. 64 65 66. Render unto them a recompence O Lord according to the work of their hands Give them sorrow of heart thy curse unto them Persecute and destroy them in anger from under the Heavens of the Lord Qu. Is it lawful for us to use such imprecations as these or what use is to be ade of them A. Justice on the desperate enemies of Gods truth and party is and by these words may appear to be lawfully desired of God If we knew such and such persons were and ever would be so we might lawfully pray against them by name Now particular Persons are not known to be such by ordinary men but by such as have an extraordinary Spirit of discerning such as the Prophets had hence there are such fearful imprecations Psal 109. wherein there is an eye on the Person of Judas v. 8. Act. 1. 20. And such also as the Apostles had and therefore no wonder if Paul prayed against the Person 2 Tim. 4. 14. of Alexander Coppersmith of whose wickedness there was not only an Experimental manifestation but the state of whose Person also might be known to Paul by Divine Revelation such as men have not in these days And yet from experimental indications and eminent evidences that Julian the Apostate committed the sin against the Holy Ghost the Church in those days prayed God to confound him though he were their Liege Lord and though they prayed for other Heathen and persecuting Emperours and so he did Now there ought to be in those that pour forth such dreadful prayers besides a Spirit of discerning an eminently-composed Spirit having in it a pure Zeal of Gods Glory So it was with the Prophets by the same Spirit whereby they prophesied by the same they prayed against the enemies of God and his People The Spirit of God came upon him Zechariah the son of Jehojada who concludes thus with those that opposed him and slew him The Lord look upon it and require it 2 Chron. 24. 22. and the Lord heard the prayer v. 23 24 25. Thus Paul filled with the Holy Ghost so thundered against Elymas that albeit we find not what he saith formed into a Prayer yet it had the same sad effect as if it had been so Act. 13. 9 10 11. Now we having not such a discerning Spirit nor such a purity of Spirit as those extraordinary Servants of God had when they were about the Spirits work we may not take upon us to do as they did but only pray in general Lord whom thou knowest to be implacable enemies not belonging to thine election cut them off See Psal 79. 12. Judg. 5. 31. The reason why we may thus pray is the Word of God which saith concerning the enemies of the People of God that vengeance and recompence belonging to God their foot shall slide in due time Deut. 32. 35. Now when there is such a promise suitable to the sad Estate and present necessities of the Church why may not we present a Prayer with respect to Gods Glory and his Churches Safety suitable to that promise so in the case here the Prayer v. 64. is directly founded upon Jeremies prophesy and Gods promise Jer. 51. 6. 24. 36. 56. And that v. 65. is suitable to Jer. 51. 29. The land shall tremble and sorrow so for praying for a curse it is not without a Scripture-ground Gen. 12. 3. Psalm 109. 17. Nor that persecute and destroy them v. 66. we find the like Psal 83. 15. 17. So that there is sufficient reason of desiring revenge Psal 94. 1. so that it be not with a distempered and selfish Spirit upon all irreconcileable enemies whatsoever and these general Prayers of the Church are applied of God to such particular enemies who-ever they be and so they are in woful case Obj. But the new Testament saith Pray for them that despightfully use you and persecute you Mat. 5. 44. Rom. 12. 14. And Christ and Steven prayed for those that kild them A. To this it may be said in general That as the Love of God in Christ is more revealed and shed forth in Gospel-times so we should express more Love to others not only to good men but to all men 1 Thes 3. 12. Tit. 3. 2. 4. Gal. 4. 12. 2 Cor. 12. 15. Particularly 1. We must take heed of praying against them that oppose themselves against us furiously out of ignorance imitation and perswasion of others or out of passion and prejudice Thus Christ prayed for those that crucified him Father forgive them for they know not what they do Luk. 23. 34 So Stevens prayer Lord