Zach. 47. ver 9. Jer. 32.37,38, 39. Captivity, neither fudah nor Ifrael had either wandering Tabernacle or ftanding Temple: But in this Covenant, God did fo af- Jer.23.6,7. fift Zerubbabel in the building of the Temple,that he brought forth the head ftone thereof with fhoutings, crying, Grace, Grace unto it; He laid the foundation of the house,and his hands also finifhed it and the Lord fo preferved it, that it continued untill Chrift taking our nature upon him, came and dwelt amongst his people. I will shake all Nations, and the defire of all Nations shall come, Hag. 2,7,8,9. and I will fill this house with glory, faith the Lord of Hosts. The filver is mine, and the gold is mine, faith the Lord of Hofts. The glory of this latter house shall be greater then of the former, faith the Lord of Hofts: and in this place will I give peace, faith the Lord of Hofts. And fo we commonly find the promife of calling the Gentiles, and bringing them into the sheep-fold of Jefus Jer.16.19. Chrift, is commonly annexed to this Covenant. O Lord, my Atrength and my fortreffe, and my refuge in the day of affliction: The Gentiles fhall come unto thee from the ends of the earth, and ·Shall fay, furely our Fathers have inherited lies, vanity, and things wherein there is no profir. Behold I will gather them out of all Countries, whether I have driven them in mine anger, and in my fury, and in great wrath, and I will bring them againe into this place, and I will cause them to dwell fafely: And they shall be my people, and I will be their God. And I will give them one 41,43. Lam.4. heart, and one way, that they may feare me for ever, for the good of them, and of their children after them. And I will make an everlasting Covenant with them, that I will not turne away from them to doe them good: but I will put my feare into their hearts, that they shall not depart from me. And in these refpects, this Covenant which pertained to the old Teftament might be called an inchoation of the new: becaufe the old ordinances diftilling grace in fome measure into the whole Covenant, were to continue, untill Chrift should be incarnate,and erect a new Tabernacle, which fhould stand and continue for ever : when a new people fhould be added to the Lord, and the old ordinances, because of their weak neffe, being taken downe, a new forme should be fet up, to abide for ever. And from all this, we may briefly observe in what accidents the old and new Teftament differ one from another, when for fubftance they be one and the fame. They both flow from the Y 2 free-grace Ezck.11.17,18, 19. 22. Thy pu nishment O Zion,is finish. daughter of ed, he will not adde to give thee to be car. ried away,fcil. after thou fhalt return into thy Country out of prefent Capti vity. Heb.5.& Exed 19.18. 23. Eph 217, 18, 2 Cor. 5. 17.18. free-grace and mercy of God looking at poore finners in Jelus Chrift. They have both one common matter: the obedience of faith required, and life everlafting, and all fecondary good things promised by the imputation of the righteoufnelle of faith, and free adoption in Jefus Chrift. They have both one object Jefus Chrift, who being promifed to the Fathers in propheticall Scriptures, God hath in due time exhibited under the Golpel. They have both one generall end, viz. the praise of the glorious grace of God in Jefus Christ. Both Covenants are ftruck with man-kind, as invefted in one and the fame reall and formall confideration, whither before or after Chrift,viz. with finners, and those which worke not, but beleeve in him that juftifieth the ungodly. In both the fame fpirit fealed up the truth of the Covenants to all under Covenant : for feeing the adoption, and inheritance in fome measure belonged to the Fathers in the old Teftament, the earneft of that inheritance cannot be denied them. But the new Covenant doth in many things out-ftrip the old, which do nothing derogate from their fubtantiall and reall unity and agreement. First, In the old Teftament the Lord did proclaime himself to be mercifull and gracious, flow to anger, aboundant in goodnesse and truth, which he confirmed by great and wonderfull deliverances of his people out of Egypt and Babylon but yet at first he gave his Law with fignes of Majefty, glory and terrour, yea of anger and displeasure against fin and wickedneffe. But the new Teltament was given with manifeft tokens of love, favour and free mercy, God being reconciled in the Son of his love, and therein he hath revealed his fuperaboundant and tranfcendent love, mercy and long-fuffering, as shall be fhewed hereafter. Secondly, In the old Teftament Chrift was knowne to be the e feed of the woman, the felected feed of Abraham, his bloud and death typified in Mofes, his person and office, humiliation and refurrection fore-told by the Prophets, but all these were more Joh.1.1, obfcure and darke to the Jewes but in the new Teftament Rom.1.4.Gal. he is openly manifefted to be the Son of God, made unto us of God 3,102C0.120 wisdom,righteoufnes, fanctification and redemption, to whom the promife was made,and by whofe love & authority, as the greatTeLator of heaven,they are all made,put forth, ratified & established. Thirdly, The commandments of the old Teftament were many of them carnall, ftanding in ceremoniall obfervances, and contai Heb. 7.15. Cul.&. 14, 15. ning an hand-writing against them: and the promifes were many corporall, as of an earthly inheritance, fo that by them their faith was to afcend up to fpirituall and heavenly things, and the spiri tuall promifes were obfcure, in number fewer, and fuch as were farre off. But the commandments of the new Covenant are fpirituall, and the promises spirituall, plainly revealed, nigh at hand, Mat.6.33. ratified by the comming of Chrift, particular: earthly things are promised as an additament to them that seek the Kingdome of heaven, and included in the spirituall. Fourthly, Mofes was the Mediatour of the old Teftament, a typicall, imperfect Mediatour, as not a right middle perfon ; a Mediatour in refpect of the outward administration, and that by the power and vertue of Chrift, but the force of that Covenant had foundation in Chrift, and it was in and through Chrift, that the federates were partakers of the good things promised. But Chrift the Mediatour of the new Covenant, a true and perfect Mediatour, a right middle perfon between God and man; who hath revealed the Gofpel, fatisfied revenging juftice, brought in everlafting righteoufneffe who alone is able to remove the guilt of fin from the confcience, repaire the loft image of God in his people, bow their hearts to walk in obedience,and procure acceptance: to their fervice. Gal.3.19. Heb.9.15.&. 6.& 12.14 Fifthly, The old Teftament was confirmed with the bloud of Heb.9.18,19, beafts, because the typicall Mediatour was not Teftator,and fo was 20. Heb.9.149. not to die: but in the new Teftament the true and perfect Media- Mar.26.28. tour, was alfo the Teftator, and so the Covenant was confirmed. by his precious bloud. 12. Sixthly, The Law was written in tables of ftone, yet fo as it was. Exod. 31.18; engraven in the tables of the heart, though not in that plenty and Deut.9 10. abundance that afterward: for under the old Teftament God Deut, 30.6,11; would have both letter and spirit, but more letter and, leffe fpirit. "But the Gospel is written in the fleshie tables of the heart, yet so as it is committed to writing: for in the new Teftament the Lord would have both letter and spirit, but more fpirit and leffe letter then in the old Teftament. Seventhly, The old Covenant was made with one felected Na tion, though Profelites, if any offered themselves, might not be & 2 Cor.3.5. Jer. 31.33. Hcb.8. 10 excluded; but in the new Covenant, the world in oppofition to Mt18.19 the Jewish Nations, all Nations, people and languages are taken Dan.7.14% to be federates. Y. 3 Eighth Gal, 3.21. & 4. 9. Heb.8.7.& 9.13. Eph.3.8. Rom. 1.16, Mat. 26. 28. Heb.9.14, 15.& 12,24. Gal 4.1,2,3,4 Gen.24.49. 25. Ila. 45.19.Pro. Eighthly, The Law was weake, unable to give life, to purga the conscience, to pacifie the wrath of God, and therefore to be abrogated, when Chrift was come, whereunto it pointed, and the new ordinances were fet up and established: but the Gospel containeth the unfearchable riches of God, is the power of God to Salvation, to continue for ever, and the blood of the new Testament doth expiate fin, purge the confcience, 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 Schoole mafter, little differing from a fervant, fubject to the bondage of the Ceremoniall Law, and fervitude of fpirit, because the curfe of the Law was more feverely preffed, and the bloud of Christ, whereby freedome was purchased more covertly and fparingly revealed but the federates under the new are growne up unto a ripe age in Jefus Chrift, 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. lupright CHAP. XI. of Truth and Vprightnesse. T hath often been said, that God accepteth true, unfained and upright obedience, and when the fervants of God intreat mercy, we find they alleadge the truth, uprightneffe, and integrity of their hearts, to fhew they were rightly qualified to make a faithfull plea for mercy: therefore (I conceive) it will not be out of place here to fhew what Truth and Uprightnesse is, and then proceed to the doctrine of the new Covenant. Truth the Septuagint renders righteoufneffe for uprightIfa.38.19.&39 nefle and integrity they put truth and for the paths of judge8. Joh.14.14. ment, they have it, the paths of truth. And in this fence to doe 28.6.Pro.8.20, truth, fob.3.21. is, not to doe perverfly, to doe right, justice, integrity, as to deale perverfly or unjustly, Ifa. 26.10. they tranflate, not to doe truth. In like manner, lies or falfe-hood, deceit and 19.18. Levit. 5. Mal.2.6. I Pet.2.32. and fraud they tranflate injuftice; as a falfe-witneffe, is in them, a witnesse of injuftice, or an unjust witneffe, they sweare falfely,is, Job 27.4.Deu. they fweare unjustly: the Prophets prophecy falfe things, unjuft 22.Pfal 44.17. things they render it: a falfe ballance, is a deceitfull ballance, or Jer.5.3.1. unjuft ballance, or ballance of injuftice. And injuftice is oppofed Amos 8.5. to truth, and iniquity or unrighteoufneffe put for falfhood or de- Hof.12.7. Luk. 16.9,11. ceit: the Mammon of iniquity, that is, deceitfull riches, is fet against the true treasure, which will not deceive. Iniquity was not found in his mouth, faith the Prophet, that is, guile or deceit. The deceitfull, the Septuagint tranflates, the unrighteous and guilefull man, Pfal.43.1. So that these foure, Truth, Uprightneffe, Rightcoufnefle and Integrity, doe fignifie the fame thing for fubstance, and most certaine it is, they be fo conjoyned, that where one is, the other cannot be wanting. But though the thing be one for fubftance, that is fignified by all these, and they be fometimes used indifferently, yet they note formall and distinct conceits, and so may be confidered. Truth implieth or prefuppofeth these things; 1. Knowledge of Gods will. Truth of judgement goeth before truth of heart: for corrupt doctrine is as fowre leaven, that leaveneth the whole masse, maketh the whole to favour of it. 1 King.3.6. Mat.16.12. 2. Soundneffe or folidity in grace, oppofite to thofe fuperficiall and fhallow-planted graces, that may be found in temporary Chriftians, enduring but for a time. This is truth in the reines or pfal.51.6. inward parts, which seasoneth the heart throughout, and makes it true, whereas the heart of the temporary is falfe and unfound; because his graces are fuperficially or fleightly rooted. 3. Sincerity or godly fimplicity without fraud, craft or guile, where the in-fide and out-fide are one, the heart and mouth equall and well confenting. Truth is an ingenuous life without deceit and diffimulation, Ephef.4.15. Holineffe of truth is true or fincere holineffe, Ephef.4.24. To keepe the truth, 1.26. 2. is to imbrace true piety and true vertue without hypocrifie, without lying, or perfidioufneffe. To ferve God in truth, Job.24.14. 1 Sam. 12 24. is to ferve God unfainedly, from the heart, according to his King, 2.4. will. To walke in the truth, Job.3.3.4. is to walke fincerely or in godly fimplicity. For truth is ingenuous, void of fimulation. And in this fence fome understand that of the Apostle, Love rejayseth in the truth, that is, love fincerely or in truth rejoyceth 1 Cor.13.6. with |