Commentary on Hebrews

§, 16. Of doing all things which God giveth in charge.

THe substance of the charge which God gave to Moses, is that he do what God 〈◊〉 to be done: which was, to make the things shown unto him.

This word, make, must here be taken metonymically, for procuring, or causing to be made. For Moses called Bez •… leel, and A •… oliab, and every wise hearted man, &c. 〈◊〉 unto the work to do it, Exod. 36. 2. Th •… s God said, that Solomon should b •… ild 〈◊〉 for his na •… e; which yet Solomon did not with his own hands, but caused it to be done, 2 Sam. 7. 13. In like manner it is said, The •… ands of Zernbbabel have 〈◊〉 〈◊〉 foundation of this house: his hands shall also finish it, (Zec. 4. 9.) Yet he pro •… others to do it; Of Christ it is said, that he made and baptized more Disciples 〈◊〉 〈◊〉 •… hough Jesus him •… elf baptized not, but his Disciples, John. 4. 1, 2.

This Me •… onymie hath an emphasis, and implieth, that they who have the charge of a work, must be as careful to see it well done by others, as if they did it them •… , with their own hands. For God will exact an account of them to whom he giveth the charge: & the defaults and defects of the workmen, shall be laid to the charge of them that se •… them on work. Instance Saul, 1 Sam. 15. 13, &c.

The g •… nerall point here to be observed is this, God's charge is to be fulfilled: In this case Christ laid a must upon himself, saying, I must work the works of him that 〈◊〉 me, Joh. 9. 4. and his Apostle, a necessity. Necessity, saith he, is laid upon me: yea, 〈◊〉 is unto me, if I preach not the Gospel, 1 Cor. 9. 16.

• 1. God is an high supreme Lord, to whom we all owe obedience.
• 2. God hath power to call us to account: and so he will do, Matth. 25. 19. 〈◊〉 . 16. 2.

It well becomes them who take God for their Lord, and would be accounted his servants, to take notice of that charge that the Lord layeth on them, and to make 〈◊〉 of observing what he requireth.

There is a word of extent all things ) added by the Apostle, which is not in 〈◊〉 Hebrew, yet necessarily intended. T •… us sounds the charge in Hebrew▪ Look 〈◊〉 make them, Exod. 25. 40. This indefinite relative, them, hath reference to 〈◊〉 thing that God had shown Moses in the Mount. Such an indefinite proposi •… 〈◊〉 •… quivalent to a general. As to make clear the full sense of an inhibition 〈◊〉 inscr •… ed this exclusive particle, only, (Compare De •… t. 6. 13. with Matth. 4▪ 10.) So the Apostle here to make clear the full meaning of this admonition, addeth this general adjective, all things. Hereby he expressly teacheth, that every particular, which God appointeth to be done, must answerably be done.

The three reasons which an Apostle rendereth for keeping the whole Law ( I am. 2▪ 10, 11.) may be applied to this point.

• 1. The Author of the Law, who is one; for he that said, do not commit adul •… ery, 〈◊〉 , do not st •… all. So the same Lord that giveth one part of a charge, giveth also the other. Now if a man observe one part, and observe not every part, he is a transgressor of his will, who gave the whole charge.
• 2. The nature of the Law, which consisteth of many lincks, insomuch as he that breaketh one linck, breaketh the whole chain, which is made up of those lincks. So is a charge that consisteth of many particulars.
• 3. The guilt of the Law, which extendeth to every single transgression. For he that offendeth in one point, is guilty of all. So is it in every charge that God giveth consisting of several branches.

They who make conscience of doing anything which God enjoineth, must learn hereby to make conscience of everything: and to add unto some things, all things. The Apostles good conscience was extended to all things, Heb. 13. 18. Herein lieth a main difference between a renewed spirit, and a spirit only restrained: between an upright and an hypocritical heart. The hypocrite whose spirit is only restrained, may in some things seem to begin well, but fails before he hath finished all: or he may do such things, as seem to come near to his own humor, and clean neglect other things: but the regenerate spirit, and upright heart, hath his eye, and heart on God, and observeth what is his will and pleasure in all things, to do the same. Thus was the charge given to Moses observed: according to all that the Lord commanded Moses: so the children of Israel made all the work, Exod. 39. 42.

Herein men testify that what they do, they do in a conscionable respect to God and his charge: whereupon they may with greater confidence expect to be accepted, approved, and rewarded by God. But they whose obedience is partial, who may do something, but fail in other things, loose the comfort, glory, and recompense of the things which they may think to be well done.

This is a point of egregious folly.

Partiall obedience as it is unsound, so it is dangerous. For he who on one by respect: neglecteth one part of his charge, may on another by respect, neglect another part: yea and on other occasions omit every part: and do nothing that is enjoined him.

§. 17. Of the right manner of doing duty.

THis phrase, according the pattern, hath reference to the manner of doing what was enjoined: even so as was prescribed. For duty must be performed in due manner. The Law requireth thus much. Thou shalt love the Lord thy God. This sets down the matter and substance of the first table. With all thy heart, and with all thy soul, and with all thy mind. This sets down the manner of observing it. The like is noted of the second table, Thou shalt love thy neighbor as thyself, Matth. 22. 37, 39. Thus in the Gospel, this phrase, As it is in heaven, added to the third petition, declares the manner of Evangelical obedience. Thus the Apostle prescribeth the manner of Church-officers performing their duty, Rom. 12. 8. These epithites added to graces, work of faith, labor of love, patience of hope, intend the manner of exercising those graces, 1 Thess. 1. 3. So do these phrases, serve God acceptably with reverence and godly fear, Heb. 12. 28. See Chap. 13. §. 157.

• 1. The same Lord who enjoins the manner, prescribes the manner.
• 2. As great respect is manifested to God in the manner of doing what he requires, as in the matter. In this was David commended. 1 King. 3. 6. This was it that Hezekiah pleaded before God, 2 King. 20. 3.
• 3. Herein lieth a main difference between the upright and hypocrite, instance the difference betwixt Abel's and Cain's offering, Gen. 4. 4, 5.
• 4. That which is good is altered and perverted by failing in the manner: good is thereby turned into evil, and duty into sin.
• 5. Failing in the manner makes God reject that, which in the matter he requireth, Isa. 1. 11.
• 6. God detests things commanded by himself, when they are done in an ill manner, Isa. 66. 3.
• 7. In this case he that doth the work of the Lord, is accursed, Ier. 48. 10.

• 1. This giveth just cause of examining ourselves even about the good things that we do. This is to be done in ordinary and extraordinary duties: in public and 〈◊〉 duties on Sabbath and other days: in duties of piety, charity, justice, in 〈◊〉 particular callings, and other occasions. If this be not thoroughly done, we may 〈◊〉 we have done God good service, when that which is done is odious in his 〈◊〉 , Isa. 58. 3. This use is the rath •… r to be observed, because everyone best know •… his own failings in the manner of what he doth, 1 Cor. 2. 11.
• 2. Upon due examination we cannot but be deeply humbled ever for our failings 〈◊〉 the manner of doing good things. I know nothing which ministereth more mat •… of humiliation to professors, then this. In this respect it may be said of their 〈◊〉 performances, I •… habod, where is the glory? 1 Sam. 4. 21. The glory of our 〈◊〉 , hearing, praying, singing, partaking of the Sacrament, alms-deeds, and 〈◊〉 duties, is hereby taken away; which if profane men knew, they would in •… over professors.
• 3. This giveth just occasion of Abnegation; and of renouncing all confidence 〈◊〉 in our best works; for we much fail therein, 1 Sam. 3. 2. He well knew this, 〈◊〉 said unto God, Enter not into judgment with thy servant, &c. Psal. 143. 2. 〈◊〉 he who said, We are all as an unclean thing, and all our righteousnesses are as 〈◊〉 rags, Isa. 64 6. Did justiciaries well understand this, it would make them 〈◊〉 down their gay Peacocks-Feathers. They would not be so conceited of them •… , as the proud Pharisee, but rather as the humble Publican, Luk. 18. 11, 12, 13. There is nothing of such force to work in us this lesson, of denying ourselves, as a consideration of the manner of doing the good things we do. This considera •… would soon put an end to all conceits of fulfilling the Law, of meriting, of doing works of supererogation, and sundry other proud apprehensions.
• 4. Upon the foresaid ground be exhorted to learn as well how to do, what we en •… , as what we do. God loves adverbs. We were as good be ignorant of the day itself, as of the manner of performing it. To know what ought to be done, and not to know how it ought to be done, will be a great aggravation of sin.
• 5. For well doing that which is good, observe these few rules.
  • 1. Exercise thyself in God's word, diligently read it, hear it, and meditate on it. This is an excellent help and the best that I can prescribe: for God's word doth expressly and distinctly declare both what is to be done, and how it is to be done. God's word is a lamp unto our feet, and a light unto our path, Psal. 119. 105.
  • 2. Think on: duty before hand, and endeavor to prepare thyself thereto. Sudden, hasty, rash, unprepared enterprising a sacred duty is one occasion of failing in the manner of doing it, Eccles. 5. 2.
  • 3. Consider with whom thou hast to do in all things; even with him who is the searcher of the heart. This will make thee circumspect in every circumstance. Conceipts that we have to do with man alone, makes us look only to the outward duty, read, 2 Cor. 2. 17,
  • 4. In penitent confessions, acknowledge thy failing in the manner of doing duty. Thus mayest thou gain assurance, of forgiveness for former failings, and be made more watchful for the future. Humble, free, serious confession is an especial means of obtaining pardon for what is past, and power against the like for the future. For the former, note, Psal. 32. 5. For the latter, Act. 19. 18, 19. For both, 1 John. 1. 9.
  • 5. Pray for ability even about the manner of doing duty. Of ourselves we are not sufficient to think anything, as of ourselves, 2 Cor. 3. 5. The work of the Spirit is herein especially manifested; we know not what we should pray for, as we ought. Herein the Spirit helpeth our infirmities, Rom. 8. 26. In praying for the Spirit, plead Christ's promise, Luk. 11. 13. Unregenerate persons may pray, read, hear, fast, receive the Sacrament, give alms, do just acts, and perform other good duties in the substance, Rom. 2. 14. But none can do good in a right manner, except the regenerating Spirit be in him, and help him.
• 6. For comfort in this case, we must have our eye upon our Surety in whom was no failing at all, Heb. 6. 26. As John was comforted upon hearing that Christ could do that which none else could do ( Rom. 5. 4, 5.) so may we be comforted in the perfection of our Surety, in that what he did, he did in our stead, and for us.

In regard of our impotency, we have as great cause to weep as Io •… n had; and in regard of our Sureties perfection, as good ground of comfort as he had. Wherefore in all thy performances, when thou appeareth before God, let thine eye be fast fixed upon thy Surety.

§. 18. Of God's care in giving directions for his worship.

THat Moses might know both what to do, and how to do it, a pattern was shown him.

Of the Greek noun translated pattern. See §. 13.

Of the Greek verb translated shown, and of the noun translated example, thence derived. See Chap. 4. v. 11. §. 66.

This act of showing a pattern, hath reference to God, who thus said to Moses, according to all that I shall show thee, &c. Exod. 25. 9. Hereby God manifested his care over his Church, in giving direction for the right manner of worshipping him. We heard before (Chap. 7. v. 14. §. 76.) that warrant must be had from God for divine worship, God therefore is careful to give instructions and directions thereabouts, for this end God appeared of old to the Fathers by dreams, visions, revelations, and ministry of Angels, and thereby declared his will unto them. After that he caused Moses to give sundry Laws to his people, and to write them down for post •… rity. He gave also Prophets to make known his mind. After all these, he sent his Son, who was in the bosom of his Father, and declared him. He also sent forth Apostles; to whom he gave his Spirit, and caused them, not only by preaching to reveal his will, but also by writing to leave it to succeeding ages.

The Lord well understands, what ignorance, folly, and superstition poss •… sseth men's souls; and how all the world lieth in darkness: and that none know how to worship him, except it be revealed unto them from himself.

• 1. This giveth proof of God's good respect to man: and showeth how loath he is that man should stumble or mistake his way, and perish. Hereby doth God justify himself about the distraction of those that perish thorough their ignorance.
• 2. This doth much aggravate the sin of superstitious persons, and of all that wander out of the right way. It showeth that their wandering is not for want of light, but thorough their own willfulness. They close their eyes against the light, which God hath afforded unto them.
• 3. Let us answer God's good respect to us in affording instructions, and directions, by giving heed to the same. Thus will God continue his light unto us: and we shall thus be brought to worship him acceptably here, and to enjoy an eternal communion with him hereafter.

§. 19. Of God's giving Laws to Moses in the Mount.

THe place where God shown the foresaid pattern to Moses is here said to be in the Mount. This hath reference to Exod. 24. 16, 17, 18.

There it appeareth that this was Mount Sinai: where Moses was with the Lord alone, forty days, and forty nights.

God took Moses thus on high, far from all society with other men, and kept him all those forty days and nights, without ordinary sustenance, to give the people to understand, that the ordinances which Moses delivered unto them, were from abov •… even from God himself: that thus they might have them in higher esteem, and more conscionably, and obediently submit themselves unto them.

God also would hereby fit and prepare Moses with care and diligence, to attend unto all those things that he should give him in charge. By being alone with God in the top of the Mount, covered with a cloud, and kept from hunger, and thirst, from sleeping and drowsiness, he was freed from all manner of distractions and incumbrances, natural or secular arising from himself or others: and thereby enabled and fitted wholly to attend upon God: His solitariness was an especial help thereunto.

§. 20. Of the resolution of Heb. 8. 3, 4, 5.

Vers. 3. IN these three verses there is laid down, a difference betwixt the sacrifice of Christ, and the legal Priests.

This difference is,

• 1. Propounded, v. 3.
• 2. Illustrated, v. 4.
• 3. Confirmed, •… . 5.

1. In the proposition there is,

• 1. A case granted.
• 2. An inference made thereupon.

In the case granted, three branches are observable.

• 1. The person, high-Priest, amplified by the generality, •… very.
• 2. The ground of the case, is ordained.
• 3. The act, to offer. This is amplified by the subject matter to be offered: which 〈◊〉 distinguished into these two kinds. Gifts, and sacrifices.

The inference is, that Christ must also offer. This inference is,

• 1. Generally hinted, in this illative particle, wherefore.
• 2. Particularly expressed. In the particular expression we have,
  • 1. The ground of that which is •… et down. It is of necessity.
  • 2. The person intended, this man.
  • 3. The sacrifice, implied under this phrase, somewhat also.
  • 4. The end of his sacrifice, to offer.

Vers. 4. 2. In the Illustration, the place where the one, and other Priests offer is discussed.

Hereof are two parts.

• 1. Where Christ offered his sacrifice.

• 2. Where the legal Priests offered theirs.

  The former is,

  • 1. Implyed by a supposition.
  • 2. Proved.

• 1. In the supposition we have.
  • 1. The thing supposed, If he were on earth.

  • 2. A consequence inferred thereupon, He should not be a Priest.

    These two imply a strong negation, namely that Christ was not on earth: whence it followeth that heaven is the place where Christ exerciseth his Priest-hood.

• 2. The proof is taken from the act of the legal Priests. Here we have,
  • 1. The persons, There are Priests.
  • 2. Their act, that offer. This is amplified by the subject, Gifts.
  • 3. The ground thereof, according to the Law.

Vers. 5. The Confirmation is taken from God's ordinance, v. 5.

This may have a remote reference to v. 3. Every high-Pri •… st is ordained to offer, &c.

This is thus proved, he serveth-unto the example, &c. Or it may have an immediate reference to this last clause of v. 4. According to the law. For Moses was admonished, and received a Law that the Priests should so do, as they did.

This confirmation manifesteth a main difference betwixt legal Priests and Christ: they served to that shadow, whereof he is the substance.

Of that confirmation there are two parts.

• 1. The office of legal Priests.
• 2. Their warrant.

Their office is set out.

• 1. By their act, who serve.
• 2. By the object to which they serve. This is set out two ways,
  • 1. By the types.
  • 2. By the truth.

The types are in these two words, Example, shadow.

The truth is in this phrase, Heavenly thi •… gs.

The Priests warrant is,

• 1. Propounded.
• 2. Exemplified.

In propounding the warrant there is expressed.

• 1. The Minister that was employed, Moses was admonished.
• 2. The principal author thereof: God.
• 3. The time when it was given, when he was about to make the Tabernacle.

In the exemplification of the warrant there is observable.

• 1. The manner of enjoining it, See.
• 2. The matter. Herein we have.

• 1. The Author, saith he.
• 2. The Minister employed, That thou make.
• 3. The extent of things to be done, all things.
• 4. The manner of making them. This is,
  • 1. Propounded, according to the pattern.
  • 2. Exemplified,
    • 1. By the kind of pattern, shown to thee.
    • 2. By the place, in the Mount.

§. 21. Of observations raised out of Heb. 8. v. 3, 4, 5.

Vers. 3. I. CHrist is an high-Priest. This is here taken for granted. See Chap. 2. v. 17. §. 172.

II. Everyone in an office is bound to the duty thereof. This I gather from this general par •… icle, •… ery. See §. 8.

III. Ministers of God must be ordained to their Ministry. Such were high-Priests, who were here said to be ordained. See Chap. 5. v. 1. §. 3.

IV. Priest, were to offer to God.

V. Gifts were offered to God.

VI. Sacrifi •… s also were offered to God.

These three last points are all in terms expressed. Of them, see Chap. 5. v. 1. §. 6, 7.

VII. Christ did what he was bound unto by his office. This adverb of reference, wherefore implieth as much. See §. 9.

VIII. Christ bound himself to be a sacrifice for us. This is the necessity here intended. See §. 9.

IX. Christ's sacrifice was of another kind then the sacrifices of a legal Priest. This indefinite particle, somewhat, intimateth another. See §. 9.

Vers. 4. X. Earth is not the place of Christ's Priest-hood. The supposition in this Text, if he were on earth, implieth that he is not on earth. See §. 10.

XI. The legal 〈◊〉 -hood, and Christ's cannot stand together. This inference, seeing that •… ere are 〈◊〉 , &c. proveth as much. See §. 11.

XII. The Pries •… 〈◊〉 a Law for what they did. For they did what they did, according to the Law. See §. 11.

Vers. 5. XIII. Priests were for service. This act, served, is here set down as their duty. See •… . 12.

XIV. Priests had▪ pattern to direct them in their service. For they served unto the example. See §. 12.

XV. The things whereunto legal Priests served were but shadows. To prove this the Apostle addeth this word shadow to example. See §. 12.

XVI. Legal ceremonies were shadows of heavenly truths. Thus much is here expressed. See §. 13.

XVII. Christ was the substance of legal shadows. Christ and the things that belonged to him, are comprised under the heavenly things here mentioned. See §. 13.

XVIII. God declared his mind to people by Ministers. Mose, who was admonished and instructed by God to that end, was a Minister. See §. 14.

XIX. People must obey God's word delivered by his Ministers. The Priests here did as Mose •… was admonished. See §. 14.

XX. Divine worship must have divine warrant. The things of the Tabernacle •… ncerned God's worship: and they here had their warrant from God. See §. 14.

XXI. A special charge must be conscionably regarded. This item, see, intendeth as 〈◊〉 . See §. 15.

XXII. A divine testimony is a sound proof. This word, he saith, is a divine testi •… ny, and it is here produced to prove the point in hand. See §. 15.

XXIII. What is done by others under ones charge is as his own act. Thus Moses 〈◊〉 that which others by his direction did his work. See §. 16.

XXIV. Our obedience to God must be universal. We must do all things that he •… yneth. See §. 16:

XXV. Duty must be done after a right manner. This phrase, according to the pat •… , hath respect to the manner of doing what was enjoined. See §. 17.

XXVI. God gave direction for his worship. He shown what should be done there •… . See §. 18.

XXVII. Solitarinesse is fittest for communion with God. For this end was Mose •… 〈◊〉 into the Mount. See §. 19.

§. 22. Of the meaning of the first part of the sixth verse.

THe third point wherein and whereby the excellency of Christ's Priest-hood above the Levitical is in this Chapter set forth, is the preeminency of the cove •… which was sealed thereby. This is largely handled, even to the end of this Chapter. See §. 1.

The Apostle bringeth in this point with a conjunction and with an adverb (1) 〈◊〉 now ) which imply an opposition to something formerly delivered. He had 〈◊〉 before, that in former times, under the Law, the Priests served to a shadow. 〈◊〉 opposit •… on thereunto, he useth these two particles, But, Now: as if he had said, But now under the Gospel, our Priest hath a more excellent service.

Of the conjunction But, see Chap. 2. v. 6. §. 50.

Of the adverb Now, see Chap. 2. v. 8. §. 68.

This may have a special reference to the fourth verse, where it is said, If he were 〈◊〉 earth, he should not be a Priest: but here it is inferred, that he is not only a Priest, but a more excellent Priest then any other.

This relative, HE, is not expressed in the Greek: but comprised under the verb of the third person. It hath reference to the person whose excellency is before set forth: even to the high-Priest, whom he described, v. 1, 2. and whom he meant under this word, This man, v. 3. Our former English, and sundry other translators, express this person under these words, Our •… igh-Priest. Or these, or the like are understood. For here Christ is apparently meant.

Of this comparative more excellent. See Chap. 1. v. 4. §. 42.

The verb which we translate, obtained, is the same that is used, Heb. 11. 35. It is translated to enjoy, Act. 24. 2. Christ continueth to enjoy what he hath obtained.

By this word obtained, is implied that Christ assumed not that ministry to himself. He was appointed and deputed to it, Chap. 3. v. 2. So he obtained it.

The noun translated ministry, is derived from the same stem that Mini •… er was. See v. 2. §. 3. There is shown how Christ disdained not to become a Minister, and to undertake a ministry for our sake.

The comparative translated, by how much, is the same that was used to set •… t the excellency of Christ's name above Angels, Chap. 1. v. 4. §. 42. Here this •… parison hath reference to the service or ministry of legal Priests: which Christ's •… stery or office far excelleth.

The excellency of Christ's office hath before been set down by many arguments, as,

• 1. By the order whence it was: the order of Melchizedek, Chap. 7. v. 6. §, 42.
• 2. By the manner of instituting it: by a solemn oath, Chap 7. v. 20 §. 91.
• 3. By the perfection of it, Chap. 7. v. 19. §. 87.
• 4. By the powerful operation of it, Chap. 7. v. 16. §. 83.
• 5. By the place where it was exercised. v. 1. §. 2.
• 6. By the everlasting continuance of it, Chap. 7. v. 3. §. 26.
• 7. By the kind of sacrifice, Himself, Chap. 7. v. 27. §. 115.
• 8. By the dignity of his person, The Son of God, Chap. 7. v. 28. §. 117.

Now here by the covenant sealed up thereby.

Of this covenant, and of the respect wherein it is styled better, see Chap. 7. v. 22. §. 94.

The manner of setting down the comparison betwixt the latter and former covenant, in these words, by how much also, is emphatical. Of the emphasis thereof, see Chap. 1. v. 4. §. 30.

This conjunction of addition, also, which is in Greek, the ordinary copula •… ive, and, showeth, that the excellency here mentioned is very remarkable, and may well be added to the former. He was Priest and also mediator. Many offices were •… isite to free us out of all misery, to reconcile us to God, to justify us, and to save 〈◊〉 . Therefore he added one to another: he under went all for our sakes.

§. 23. Of Christ a Mediator.

CHrist by his Priest-hood became a Mediator of the better covenant here set forth. Hereof he was styled the surety, Chap. 7. v. 22. §. 93. There is s •… ewed the difference betwixt a Surety and a Mediator.

Of the derivation of the Greek word translated Mediator, see Chap. 6. v. 17. §. 138.

About this office of Christ, whereby he is styled Mediator, I purpose distinctly to declare.

• 1. The nature of that office.
• 2. The end thereof.
• 3. The persons that were at variance.
• 4. The person that interposed betwixt them.
• 5. The motive that stirred him thereto.
• 6. The benefit of that office.
• 7. The parties that partake of that benefit.
• 8. The continuance thereof.

• 1. The general nature of this office may be gathered out of these words, A Mediator is not a Mediator of one, Gal. 3. 20. The meaning is, that a Mediator stands as a middle person betwixt two parties or sides. The notation of the word importeth as much, and most properly it is used of standing betwixt such as are at variance.
• 2. The main end of a Mediator is to reconcile the persons that are at variance, namely the party offending to the party offended. The Apostle thus expresseth it, I •… Christ Jesus ye who sometimes were far off, are made nigh by his blood, Eph. 2. 13. and again, It •… leased God (having made peace thorough the blood of Christ's Cross) by him to re •… oncile all things to himself. Col. 1. 19, 20.
• 3. The persons that were at variance were on the one side, God the Creator, and on the other side, man who had sinned against God, and provoked his wrath. Many of the Angels sinned also, and stood in need of a Mediator, but none ever undertook to be a Mediator for them. Our Mediator took not upon him the nature of Angels, Heb. 2. 16. For man only he interposed himself.
• 4. The person that enterposed was the Son of God, who for that end assumed 〈◊〉 〈◊〉 , that he might be fit to stand betwixt God and man. For t •… ere is 〈◊〉 God, and 〈◊〉 Mediator between God and man, the man Christ Jesus, 1 Tim. 2. 5. None could be worthy to appear before God, but God. None fit to appear for man, but 〈◊〉 . Therefore 〈◊〉 〈◊〉 in the flesh (1 Tim. 3. 16.) was this Mediator.
• 5. The 〈◊〉 wa •… only his special and peculiar love to man. Ti •… . 3. 4. This 〈◊〉 the Father to give his S •… n for that end, I •… l. 3. 16. This moved the Son to 〈◊〉 〈◊〉 to that 〈◊〉 , Eph. 5. 25.
• 6. The 〈◊〉 〈◊〉 of this office, is reconciliation and peace betwixt God and 〈◊〉 . God is moved by the mediation of his Son to pardon man's sin, and to accept him into grace and favor and Christ undertaking to be a Mediator for man, so communicates his Spirit into him, as thereby man is humbled for his sins past, de •… pardon, and sets himself to please and honor God. Thus this Mediator, as he •… ed the heart of God to man: so also he turneth the heart of man to God. God •… th to such as are reconciled, It is my people, and they say, The Lord is my God, •… ch. 13. 9.
• 7. The parties that partake of the benefit of Christ's mediation are the elect of God. Those God gave to Christ. Christ died for those whom God gave to him▪ •… d he reconcileth those for whom he died. All others are comprised under this •… ord, world: concerning whom Christ thus saith, I pray not for the world, John. 17. 9.
• 8. Christ continueth this office so long as there remain any of the elect to be reconciled: which will not be till all things be perfected. In this respect, it is said, that •… e e •… er liveth to make intercession for them, Heb. 7. 25.

• 1. This gives us to understand the woeful condition of such as are without this Mediator. They are in the case of devils: They are liable to God's wrath, and God's wrath is a consuming fire. This is one cause of the everlasting continuance of •… ell to •… ments, that there is no Mediator for them that are in hell. Woefull in this 〈◊〉 all Pagans, that have no knowledge of this Mediator: and all Heretics that deny either of his natures, or the union of them in one person, whereby he becomes fit to be a Mediator: Yea, and all incredulous persons, who believe not on him.

• 2. This gives a demonstration of the folly of those that choose to themselves any other Mediators. What show of reason can be rendered of this folly? Can any be thought more able taken more fit, more worthy, more willing then he that hath u •… der 〈◊〉 ▪ Papists that heap to themselves many Mediators, make humility a pretence for what they do. There were in the Apostles time, who made such a pretence for wor •… of Angels. The Apostle stiles it, voluntary humility, or affected humility. P •… ce of humility against God's word is plain presumption, and high arrogancy. O •… e calls it hypocritical humility. That therefore is a mere pretence: and no good ground for a matter of so great consequence. Papists to justify their 〈◊〉 of mediators, do further distinguish betwixt a mediator of redemption, and a mediator of intercession. Hereupon they granted that Christ alone is the Mediator of redemption: but withal infer, that Angels and Saints may be Mediators of intercession.

  Answ. These two effects of a Mediator, Redemption, and Intercession cannot be severed one from another. He that is a Mediator of Redemption, will also be a Mediator of Intercession: and he that is a Mediator of Intercession, must be a Mediator of Redemption, that his intercession may be prevalent. Intercession is an application of the merit and virtue of Redemption: who then can do that to purpose, but •… e that hath wrought the redemption? Besides, of the two, the mediation of Inter •… on is of as much worth as the other: And the life and virtue of Redemption co •… th in Intercession: If comparison might be made, the mediation of Interces •… would appear to be the more excellent, in this, that Redemption was done by suffering: but the ground of Intercession is in the dignity of the person. Thus by P •… application of the foresaid distinction the more excellent kind of mediation is attributed to mere creatures: and thereby Christ is debased below Angels and Saints. But to show that their distinction is against the intention of the holy-Ghost, where mention is made of mediation of Intercession, there it is said that there is one Mediator between God and man, the man Christ Jesus, 1 Tim. 2. 5. Where mention is •… de of Christ's mediation, there we shall oft find mention of his intercession.

• 3. This point of Christ's mediation, is a ground of much comfort, encourage •… and confidence to us poor sinners, to whom, as sinners, God is in himself a •… ing fire. If we duly weigh on the one side God's Majesty, p •… rity, justice •… wrath: and on the other side, our baseness, weakness, vileness and wretchedness, we cannot but discern what need there is of a Mediator. Adam before he had knowledge hereof, when he heard the voice of the Lord, hid himself from the presence of God, Gen. 3. 8. Yea, this Mediator himself, out of this office, is very 〈◊〉 •… ull, Rev. 6. 16. But by this Mediator, a free access is made to the throne of grace: so as we may and ought boldly go thereto, Heb. 4. 16. This was it that put great confidence in the Apostle, Rom. 8. 34, 35.
• 4. This point of Christ's mediation teacheth us, to do whatsoever we do in word •… r 〈◊〉 , in the name of the Lord Jesus, Col. 3. 17. Whensoever therefore we present our p •… rsons, our prayers, praises or any other due service unto God, let the eyes of our soul be upon this Mediator, and do all in his name, John. 16. 23. E •… h. 5. 20. It hath been an anci •… nt, and is a commendable custom, to conclude our prayers and praises, thorough the mediation of Jesus Christ our Lord.
• 5. This office of Christ ought also to stir us up in all things to seek to please God, and to endeavor to bring our will, heart and affections, yea all the powers of our soul, and parts of our body into an holy subjection to God's blessed will: and that upon these two especial grounds.

• 1. God's wrath being pacified by Christ's mediation, and peace •… ade betwixt God and us, it is most meet that we should seek, in what we are able, to preserve this peace.
• 2. Christ in pacifying God's wrath and procuring his favor to us, hath undertak •… n to bring us unto God, and to make us a free people unto him: and thereupon h •… th given unto us his Spirit, to enable us so to do.

It is a part of Christ's Mediatorship, as to procure God to be at peace with man, so to draw man to be at peace with God, and to cease to rebel against him. By this latter we may have assurance of the former. For the latter being a work wrought •… y the Spirit of Christ in us, is more sensible, and may better be discerned by us. By •… ur heart to Godward, we may know God's heart to us-ward, 1 John. 4. 19.

§. 24. Of Christ the Mediator of a Covenant.

CHrists Mediatorship is here in special applied to the Covenant. This is the Covenant whereof Christ is said to be a Surety. Hereof see Chap. 7. v. 22. §. 93, 94. He is also styled the Mediator of the New Testament, Heb. 9. 15. And the Mediator of the New Covenant, Heb. 12. 24.

This Christ is said to be in two respects.

• 1. In that he hath procured a Covenant to pass betwixt God and man. As upon rebels rising against their King, if the Kings Son should interpose himself as a Mediator betwixt his Father and those subjects, and so handle the matter as to procure an agreement, and a Covenant thereupon, he might be called, the Mediator of that Covenant: a Mediator that procured it.
• 2. In that he hath engaged himself to see on both parts that Covenant performed. Thus he is called a surety of t •… e Covenant: see Chap. 7. v. 22. §. 93.

This Christ undertook to do in his respect to God and man.

• 1. To God, that he might set forth the honor of his Father. For never, since the world began, was there such an instance of God's wisdom, power, truth, justice and mercy, as the reconciliation between God and man effected by Christ. See Chap. 2. v. 10. §. 87.
• 2. To man, that he might free him out of the most miserable and desperate case that a creature could be in, and bring him to the most happy state that a creature could be brought unto.

• 1. This affords matter of great admiration: for of all offices that Christ undertook, this doth most especially commend his love unto us: especially if we duly weigh the dignity of his person, and unworthiness of ours: the heynousnesse of man's sin, and the fierceness of God's wrath: the means which Christ used to pacify that wrath, and the ben •… fit which redoundeth to us thereby.
• 2. This also ministers much matter of consolation, for it is a strong prop to our faith. Christ being the Mediator of a Covenant betwixt God and man, man's faith is supported by two most stable and everlasting pillars; which are, The mercy, and faithfulness of God. His mercy in vouchsafing to be appeased so far, as to enter into Covenant with man. His faithfulness in making good his Covenant, which is a point of j •… stice, and in reference hereunto Saints have appealed to the righteousn •… sse and justice of God.
• 3. This also gives to us, who are God's confederates, great and just cause to be 〈◊〉 careful of keeping Covenant on our part. Our Mediator and surety is inga •… hereupon. If we make forfeiture on our part, we give God just occasion, to 〈◊〉 us on his part the benefit of the Covenant.

This point of Christ being Mediator of a Covenant, is much amplified by this 〈◊〉 added thereunto, better. He is the Mediator of a better Covenant. Hereof see 〈◊〉 Chap. 7. v. 22. §. 94.

§. 25. Of better promises.

THis phrase, which was established upon better promises, hath reference to the Covenant styled, better. For the antecedent, Covenant, and the relative, which, are both of the same gender, number, and person.

Of the emphasis of the Greek word translated established, see Chap. 7. v. 11. §. 62. It implieth that the Covenant is a firm and stable Covenant settled upon an in •… iolable Law: such a Law as like the Law of the Medes and Persians altereth not, 〈◊〉 . 6. 8.

Of the Greek word translated, promises, see Chap. 4. v. 1. §. 6.

Of the Greek word translated, better, see Chap. 1. v. 4. §. 39.

Of promises being privileges, see Chap. 7. v. 6. §. 44.

The promises here intended are styled, better, in reference to those that were made to Abraham, and to his seed under the Law.

For he speaketh here of promises appertaining to the new covenant, whereupon it was established.

Some make the difference between the promises of the one and other covenant, to be in matter and substance, as if the promises of the former covenant had been o •… lie of external, earthly, and temporal blessings. But they clean mistake the dif •… , who extend it so far; and therein do much dishonor God, and the faithf •… ll Jews.

• 1. They make the great Lord of heaven and earth, who is ever the same and changeth not, to be in former times like unto the inferior God's of the Gentiles; whom they imagined to abide on earth, and to bestow only temporal blessings.
• 2. They make the faithful children of God that then lived, to be as our children, who delight in outward, fair toys.

Their ground for restraining God's promises under the Law to outward temporal blessings, resteth on the form of words, wherein those promises were then made. But they consider not that spiritual and celestial matters, were comprised under them. Canaan, Jerusalem, and the temple were types of heaven. Their deliverance from 〈◊〉 and other enemies were types of their freedom from sin, Satan, and all man •… of spiritual enemies. It hath been shown, Chap. 6. v. 13. §. 95. That Christ 〈◊〉 comprised under the promises made to Abraham. Hereupon it is said, t •… at t •… ey desired a better Country, that is a heavenly, Heb. 11. 16. Therefore for substance the same promises were made to them that are made to us. They had promises of spiritual blessings made to them, Deut. 30. 6. and there are promises of t •… mporall blessings made to us, 1 Tim. 4. 8. A main difference of promises made to them and us, is this, That promises of temporal blessings were to them more ex •… resse, and frequent. But promises of spiritual and heavenly blessings more rare a •… d obscure. We know by experience, that the Sun shineth not so brightly in the morning, at the rising thereof, as it doth at noon, when it is come to the height. Yet it is the same Sun.

The difference therefore betwixt promises made to Jews and Christians, is in the manner of revealing the one and the other, and in the kind of work, which the one and the other hath upon the minds and hearts of men. The promises which we have are more perspicuously and fully made known, and we by them made the better to conceive the mind of God; and more wrought upon thereby in our hearts and affections.

How unworthy of these better promises are they who take no notice of them, but fit in darkness and remain ignorant under the clear light of the Gospel. Note their doom, 2 Cor. 4. 3, 4. This may be applied to a wavering faith, unsettled hope, faint patience, cold zeal, and other such defects as are the shame of Christians.

Our care ought to be to abound in knowledge, faith, hope, patience, new obedience, and other like graces, as God hath abounded to us in means. Having better promises, let us have better minds, and better lives. David hid those promises that he then had in his heart, that he might not sin against God, Psal. 119. 11. Should not we hide in our heart these better promises? What fruits of faith did God's anc •… ent worthies show forth: and yet received not the promise, Heb. 14. 39. note 2 C •… r. 7. 1.

§. 26. Of God's Covenant established upon promises.

THe foresaid promises are made the ground of God's covenant with man. For his covenant is here said to be established upon promises. So as that which binds God to man, is his own promise. By covenant he is bound to man, but his covenant is established upon his own promise. Hereupon these two, covenant and word (which implieth his promise,) are joined together, Psal. 105. 8. On this ground Saints in all ages have pleaded God's promise, and therewith strengthened their faith, Psal. 119. 49. 2 Chro. 6. 42. To this purpose it is said, that God remembered Noah, (Gen. 8. 1.) namely, his promise made to Noah. And where Moses •… aith to God, remember Abraham, Isaac, and Israel, (Gen. 32. 13.) he mean •… th God's covenant and promise made to them.

• 1. There neither was, nor could be anything in man, to move God to enter into covenant with him.
• 2. Nor could there be anything out of God to move him. For he is the most high, supreme Sovereign, and doth what he will; because he will; I will, saith he, be gracious to whom I will be gracious, and show mercy, to whom I will show mercy, Exod. 33. 19.

• 1. Hereby we learn how to strengthen our faith in God's covenant, namely by calling to mind God's promises whereon it is established, and by pleading them before God. We have in this respect two props or pillars to support our faith; One is God's mercy, whereby he was moved to make his promise; The other is, God; truth and faithfulness, in that a covenant is established upon his promise.
• 2. Hereby we may be encouraged with cheerfulness to go on in every good course whereunto God hath made any promise. For his promise is as a covenant, it binds him to performance.

§. 27. Of the meaning of the first part of the seventh verse.

THis causal particle For, showeth that this verse is added as a reason of that which went before. And this word of number, first, hath reference to the better covenant mentioned in the former verse: There is therefore added this particle of reference, that. There he proved that covenant to be better, because it was established upon better promises. Here he proveth it by another argument, which i •… the succession of this latter covenant in the room of the former: and that, because the former could not perform that which was expected from a covenant.

The word covenant is not expressed in the Greek: but necessarily understood. For these words of number first, and second can have reference to nothing going before, but to the covenant.

By the first covenant he meaneth that which God established to the 〈◊〉 , in many outward rites and types.

Object. The Apostle saith that that covenant was confirmed before of God in Christ, Gal. 3. 17.

Answ. He there speaketh of the substance of the covenant of grace which was 〈◊〉 that the better covenant was; mentioned in the former verse. But here he 〈◊〉 of the covenant involved and overshadowed with many types and shadows: 〈◊〉 the circumstances about delivering the covenant are here meant, rather then 〈◊〉 substance of the covenant itself.

The manner of bringing in the point with a supposition thus, If that first had 〈◊〉 , implieth a negative, that it was not faultless. The consequence in •… proveth as much. This will be manifest by reducing the argument into a 〈◊〉 form, thus,

If the first covenant had been faultless, there had been no need of a second.

But there was need of a second. Therefore the first was not faultless.

The word translated, faultless, is a compound, derived from a simple 〈◊〉 , that signifieth, to complain, or find fault. It is applied not to man only, who 〈◊〉 〈◊〉 〈◊〉 without cause, as Mark. 7. 2. But to God also, and that in man's 〈◊〉 ( 〈◊〉 . 9. 19.) and in reality and truth: as in the next verse. This adje •… 〈◊〉 〈◊〉 being compounded with the privative preposition, signifieth one 〈◊〉 is no •… 〈◊〉 worthy: or that gives no occasion to be blamed.

〈◊〉 is 〈◊〉 to Zacharias and his wise, and translated blameless, Luk. 1. 6. It is 〈◊〉 〈◊〉 〈◊〉 ought to aim at, Phil. 2. 15.

〈◊〉 〈◊〉 prayeth for it in the behalf of those to whom he wrote, 1. Thess. 3. 13. 〈◊〉 a kind of perfection. On the contrary that which is faulty, is imper •… ect: 〈◊〉 〈◊〉 to complain of it, and to find fault with it.

〈◊〉 Wherein was the first covenant faulty?

〈◊〉 No •… in the matter and substance of it, as it was ordained and instituted of 〈◊〉 ▪ but in the effect, virtue, power and efficacy of it.

〈◊〉 made nothing perfect, it could not justify or sanctify the comers thereto: 〈◊〉 no •… pacify the conscience of poor sinners; much less could it save the souls 〈◊〉 〈◊〉 of men.

〈◊〉 the supposition it is implied, and so taken for granted, that the covenant under 〈◊〉 〈◊〉 was faulty and scanty. It was herein like the Levitical Priest-hood, and 〈◊〉 〈◊〉 •… awe under the same, which is styled carnal, weak, unprofitable, which 〈◊〉 nothing perfect. See Chap. 7. v. 11. §. 61. and v. 16, 18, 19. §. 81, 85, 86.

§. 28. Of the meaning of the latter part of the seventh verse.

UPon the foresaid supposition, the Apostle maketh this inference, then should no place 〈◊〉 been sought for the second. To seek a place for a thing, is to use means to 〈◊〉 〈◊〉 in and to settle it. Thus place was sought for Zadok to be high-Priest, when 〈◊〉 had forfeited that office, 1 King. 2. 35. Thus place was sought for 〈◊〉 〈◊〉 , when Judah had failed, Act. 1. 20. Yea, place was sought for the 〈◊〉 , •… hen Jews failed. Hereupon saith the Church of the Gentiles, Give place 〈◊〉 〈◊〉 dwell, Isa. 49. 20.

O •… the contrary, when any are wholly deprived of a privilege, and no admissi •… , it is thus expressed, Their place was not found, Rev. 12. 8.

〈◊〉 〈◊〉 not been need, no place had been sought, that is, no means had been 〈◊〉 〈◊〉 way made for another covenant.

〈◊〉 second, hath reference to the new covenant, which he calls the second, 〈◊〉 succeeded 〈◊〉 former, which he called the first: as the second is next to 〈◊〉 〈◊〉 immediately succeedeth it; so was this covenant next to the former, and 〈◊〉 came into the room of it.

The consequence here inferred, is, that if the first had been perfect, there 〈◊〉 , &c. See Chap. 7. v. 11. §. 65.

§. 29. Of the resolution and observations of Heb. 8. 6, 7.

〈1 page duplicate〉 〈1 page duplicate〉 THe sum of these two verses, is a further proof of the excellency of Christ's Priesthood. Hereof are two parts.

• 1. The point proved.
• 2. The argument, whereby it is proved.

Vers. 6. In the former we have.

• 1. The ground of Christ's Priest-hood in this word obtained.
• 2. The kind of Christ's office. This is set cut two ways.
  • 1. By the meanness of it: it was a Ministry.
  • 2. By the excellency of it, set down comparatively, more excellent.

The argument to prove the point, is taken from another office thence arising. About the point, observe.

• 1. The manner of bringing it in.
• 2. The matter whereof it consisteth.

The manner is implied two ways.

• 1. By way of comparison, in this phrase, by how much.
• 2. By a note of addition, also: or and.

The matter declareth the other office: wherein two points are observable.

• 1. The kind of office, Mediator.
• 2. The subject ratified thereby; This is,
  • 1. Expressed in this word Covenant.
  • 2. Illustrated, by this comparison, better.

The Illustration is proved by two arguments.

• One taken from the promises wherein it is established, which are styled better.
• Vers. 7. The other from the succession of this covenant in the room of the former.

Of this latter proof there are two parts.

• 1. A supposition;
• 2. An Inference.

The supposition concerneth the first covenant, and implieth an imperfection therein.

The inference expresseth one thing, and intendeth another.

Doctrines.
• Vers. 6. I. Christ had his office conferred on him. This is implied under this word, obtained. See §. 22.
• II. Christ subjected himself to a Ministry. His Priest-hood is here 〈◊〉 a ministry. See §. 22.
• III. Christ's ministry was more excellent then any other. It is styled more excellent. See §. 22.
• IV. Christ's ministry was according to the Law whereabout it was exercised. This phrase, by how much, intendeth as much. See §. 22.
• V. Christ had office upon office. This conjunction of addition, also, implieth thus much, see §. 22.
• VI. Christ is a Mediator. See §. 23.
• VII. Christ is a Mediator of a covenant, See §. 24.
• VIII. The Covenant whereof Christ is Mediator is the better covenant. See §. 24.
• IX. God's covenant is firm, it is established. See §. 25.
• X. God's covenant is established upon promises. See §. 26.

• XI. The promises whereupon God's covenant is established are better then former promises. See §. 25.

  The six last observations are plainly expressed in the Text.

• Vers. 7. XII. The covenant under the Law was not perfect. This supposition, I •… that first had been faultless, intendeth thus much. See §. 27.
• XIII. Nothing needs be added to that which is perfect. This is implied under this consequence, Then should no place have been sought, &c. See §. 28:

§. 30. Of the meaning of these words, for finding faul •… with them.

THat which the Apostle in the former verse by a supposition intimated, thus, If that first had been faultless, he here plainly determineth: and showeth that it was 〈◊〉 faultless: for fault was found therewith: so as these words are as an assumption of the former conditional proposition. Well therefore is this causal particle, FOR, premised: this being a proof of the former.

Four things before noted are confirmed in the testimony following.

• 1. That there was a better covenant to come. The Epithite, new, proves it:
• 2. That the promises thereof are better. The particular promises specified, v. 10, 11, 12, give evidence thereunto.
• 3. That the first covenant was faulty. For they to whom it was given continued 〈◊〉 therein, v. 9.
• 4. That place was sought for the second. For He saith, I will make a new one.

The Greek participle translated, finding fault, is derived from the same verb that this adjective, faultless, was. See v. 7. §. 27.

The object of this act of finding fault is thus expressed, with them, This is so placed in the Greek, as it may be referred either to the act of finding fault, or else to 〈◊〉 verb following, he saith: as if it had been thus expressed, finding fault, he saith to them.

It appears by these words of God's complaint, They continued not in my covenant, •… . 9. that God found fault with the people to whom he gave that covenant.

How then, may some say, is this brought in to prove that the covenant itself was not 〈◊〉 ?

〈◊〉 . Both are found fault withal. For the people were careless in doing their best endeavor: and the covenant was weak and impotent: it could not afford suf •… help to make the people perfect thereby. The impotency that was in the co •… was the greater, because men were very negligent in observing it, yea, very refractory and obstinate against it.

Thus it appeareth that such means as are not able to do that which they expected, namely, to make perfect the observers thereof, are faulty, and not to be continued: yet such as are negligent and improve them not to the best advantage, are not inex •… , but blame-worthy. Both means and persons to whom the means belong may be faulty and justly blamed.

All man-kind may justly be condemned for every transgression of the moral Law, G •… l. 2. 10. and for not obserming the covenant of works. For in Adam there was power to observe it. The disability and impotency that seised on man, was though man's own default: he brought it upon himself. Justly may God expect and exact performance according to that ability which once he gave. Though the 〈◊〉 were not able to bear the yoke that was put upon them, yet were they justly pu •… for breaking that covenant, which proved to be so heavy a yoke.

Beside their innate disability, and besides the impotency of that covenant, to give them new strength and ability, there was in them a rebellious reluctancy against that covenant: they would not subject their necks thereto, 2 King 17. 14.

Justly therefore were they blamed, and punished, notwithstanding the impotency of the means that they enjoyed; which were not faultless, but also blame-worthy.

How justly then may they be blamed, who have powerful means of salvation afforded unto them, and yet profit not thereby as they should. This is a fearful doom of the Apostle, If our Gospel be hid, it is hid in them that perish, 2 Cor. 4. 3.

This word, finding fault, is fitly set before the testimony following, both to declare the main scope of that testimony (which is to disavow the imperfection thereof) and also show how pertinent it is to the point in hand.

§. 31. Of these phrases, He saith, Saith the Lord.

THat which the Apostle affirmed in these general words, finding fault with them, he proveth by a divine testimony, which he first hinteth in this phrase, He saith, and then largely expresseth in the very words of Scripture.

Of this indefinite phrase, he saith, see v. 5. §. 15. and Chap. 13. v. 5. §. 69. There are indeed two several Greek words, whereof one is used in the fifth verse, and another in this, yet both of them do signify the same thing; and are used in the same sense, both there and here: even as much as this usual prophetical phrase, Thus saith the Lord. There is also a third verb used in the same sense and translated, said, Heb. 1. 13. and 4. 3. and 10. 5. and 13. 5.

Besides this indefinite assertion of the Author of the testimony following, he is in the testimony itself three several times (as the Apostle hath quoted it) yea four times (as the Prophet sets it down, Ier. 31. 31, 32, 33, 34.) expressly named under this phrase, saith the Lord. Yea, in that Chapter out of which this testimony is taken, he is twenty times named. Three times is this phrase, saith the Lord, used, Zec. 1. 3.

Pen-men of holy Scripture were diligent and frequent in expressing the primary and principal Author of what they delivered, or wrote, upon these and other like gr •… unds.

• 1. To show their warrant, that they might not be thought to speak of themselves, Ier. 26. 15.
• 2. To put the glory of being Authors thereof, from themselves, Dan. 2. 28.
• 3. To gain the greater authority to what they delivered, Mic. 4. 4.
• 4. To rouse up people's attention to hearken more diligently thereto, Ier. 13. 15.
• 5. To move people to give more credence thereunto, Exod. 19. 9.
• 6. To work in people the greater reverence to the word delivered, 2 Chro. 20, 15, 18.

§. 32. Of this remarkable note, Behold.

THe more to commend that which is here spoken of the new covenant, it is ushered in with this remarkable note, Behold: hereof see Chap. 2. v. 13. §. 124.

• 1. As a note of demonstration it pointeth out that which was much desired of those that knew the imperfection of the old covenant.
• 2. As a note of admiration it declareth this new covenant to be a very rare matter; & God's goodness therein to be admired, that he should so far respect the children of men, as to ordain covenant after covenant for their good.

In these respects Ministers ought to do the best they can, by reading, studying, preaching and praying to make known this covenant distinctly and plainly, as a matter of weight and worth. And people among other principles of Christian religion, ought with all diligence to give good heed hereunto: that they may know it, believe it, find the comfort, and receive the benefit of it.

§. 33. Of these words, The day •… come.

THe time when the foresaid remarkable matter shall be accomplished is thus set down, The days come; By these days he means the time of the Gospel, from the time that Christ was exhibited in the flesh to his glorious coming unto judgment. They are called the last days; see Chap. 1. v. 2. §. 13.

This circumstance giveth proof that God reserved the best things promised to the Jews, for these last times. See more hereof Chap. 2. v. 3. §. 21.

Though these days were to come when the Prophet first uttered this prophesy, yet they are set down in the time present, come; and that for two especial reasons.

• 1. To show that they were nigh at hand, even coming, at the door as we say.
• 2. To assure them of the certainty of the thing: that which is here promised was as sure as if it had been already accomplished. Such are all God's promises, they are as things performed: his words are deeds. Thus hope will not make ashamed, Rom. 5. •… . As we shall hereby bring much honor to God, ( by setting to our seal that God is 〈◊〉 , I •… h. 3. 33. ) so shall we bring much consolation satisfaction and quietness to •… r own souls. Of this phrase, saith the Lord, See §. 31.

§. 34. Of the meaning of these words, when I will make▪

THis conjunction of time, when, is in Greek the ordinary copulative And, That copulative is in all Greek Authors variously used: as it is also in the Hebrew: It is oft put for the time, as Mat. 9. 7. And he rose, that is, then he rose. And Mark. 15. 25. It was the third hour, And they crucified him: That is, when they •… ucified him. So here.

The verb translated, I will make, signifieth to end (Mat. 7. 28.) to finish (Rom. 9. 28.) to fulfill (Mar. 13. 4.) The Apostle doth here purposely use this verb (for he took it not from the lxx. they use another word) to show

• 1. That there should be no alteration of this covenant.
• 2. That all things typified in the former covenant were fulfilled in this.
• 3. That a covenant is then complete, when it is solemnly ratified, and established.

The future tense ( I will make ) hath reference to that time when the Prophet foretold this; for at that time the old covenant was in force: and the time of the 〈◊〉 covenant was then to come.

§. 35. Of this title new annexed to the covenant.

THe covenant that the Apostle here speaketh of is styled new in four several respects.

• 1. In opposition to the former covenant, that was old: and being old, vanished away, v. 13. for old things pass away, 2 Cor. 5. 17.
• 2. In relation to the times when it was established: even in the latter times, I •… . 2. 2.
• 3. In regard of the succession of it, in the room of the former, v. 7.
• 4. In regard of the perpetual vigor thereof: it is ever as new. It is like unto Aa •… od, which continued as new, fresh, & flourishing so long as the Ark was among the Jews, Numb. 17. 10. It was like to that which is planted in the house of the Lord, Psal. 92. 13, 14.

This is a great commendation of this covenant; and it is attributed to such excellent blessings as were promised to the time of the Gospel: as a New Testament, a n •… w Jerusalem, a new Heaven and earth, a new Name, a new Commandment, a new way, a new heart, a new Spirit, and a new Song. Of these see the Progress of God's Providence on Ezek. 36. 11. §. 6.

Seeing that in these times of the Gospel all things are new, we also must be new creatures. The Apostle maketh this inference upon this ground, 2 Cor. 5. 17. This is the true learning of Christ: concerning which the Apostle giveth this direction, Eph. 4. 21, 22, 23, 24.

• 1. Cast off the old man with the corrupt lusts thereof. What was learned in the old School of corrupt nature, must be unlearned in Christ's School. These must be cast •… ay as a menstruous clothe, Isa. 30. 22.
• 2. Be renewed in the Spirit of your mind. That is in your understanding, which is a 〈◊〉 , ( Matth. 6. 22.) and a guide to all the powers of the soul.
• 3. Put on the new man. This implieth that a man be wholly renewed in every power of soul and part of body. So much is implied under this phrase, new man, Illumination of the mind, without renovation of the other parts causeth more stripes Luke 12. 47.
• 4. Let that renovation be extended to holiness and righteousness: that is to all duties which we owe to God and man.
• 5. Let all be in a right manner: not in show only, but in truth; such an one is a 〈◊〉 Israel •… e, John. 1. 47.

By these rules may we be cast into the mould and form of the doctrine of Christ, Rom. 6. 17.

§. 36. Of these words, The house of Israel, and the house of Judah.

THe persons with whom the new covenant is made are thus expressed, with the house of Israel, and the house of Judah.

In this word house there are three tropes.

• 1. A Metonymy of the subject: the house put for the inhabitants thereof, or persons appertaining thereto.
• 2. A Synecdoche of the part for the whole: an house, which is but a part of a nation for the whole nation: or rather for the whole world.
• 3. A Metaphor: For the Church of God is resembled to an house. It is to God as his house where he dwells, and whereof he taketh special care. See Chap. 3. v. 3. §. 37, 58, 59.

These two names Israel, Judah, comprise under them the whole Church of God. Israel was a name given to the third great Patriarch, the grand-son of Abraham, to whom the promises, made to Abraham, were again and again renewed, Gen. 28. 13, 14. and 35. 11, 12. and 46. 3. His first name, given him at his birth was Jacob, (Gen. 25. 26.) which signifieth a supplanter. The Hebrew root whence this name is derived signifieth to supplant. Jer. 9. 4. This name was given him in a double respect.

• 1. In reference to the manner of his coming out of his Mothers womb, which was by taking hold on his brothers heel, as striving to come out before him. The Hebrew word that signifieth an heel, cometh from the same root that Jacob doth.
• 2. By way of prediction, that he should supplant his brother: which he did twice. First in getting the birth ( Gen. 25. 33.) and afterward the blessing, Gen. 27. 28, 29.

In these two respects said Esau, Is not he rightly named Jacob? for he hath supplanted me these two times: he took away my birthright: and behold now he hath taken away my blessing, Gen. 27. 36.

This other name Israel was given him as a memorial of his Prayer and steadfast faith, whereby he prevailed with God himself, and seemed to overcome him, Gen. 32. 24, &c. Israel is compounded of a verb that signifieth to prevail, and a noun that signifieth, God. According to this composition it implieth one that prevaileth with God. The Hebrew verb doth also signify to be a Prince, or to carry ones self as a Prince: and thereupon this interpretation of Israel is given, as a Prince thou hast power with God, Gen. 32. 28. That by his fervent, faithful Prayer he had the foresaid power with God, is evident by the application thereof, Hos. 12. 3, 4.

From this Israel descended all those that till Christ's ascension were the visible Church of God on earth, and were named in memorial of him Israel (Exod. 4. 22. and 18. 25.) Children of Israel (Joshua 1. 2.) men of Israel (Joshua 9. 6. ) House of Israel (Exod. 16. 31.) and the place where they dwelt, land of Israel, 2 Kings 5. 2.

Judah was the fourth son of the foresaid Jacob or Israel: his name according to the notation of it signifieth praise: for his Mother praised God at his birth, for giving her a fourth son, Gen. 29. 35.

Judah was the head of one of the tribes of Israel, Numb. 1. 7. which was the greatest tribe, most potent, and counted the royal tribe, by reason of the promise of the Scepter made to it, Gen. 49. 8, &c.

After the death of Solomon, ten tribes revolted from the house of David, which was of the tribe of Judah, to whose posterity the royal dignity was promised, 1 Kings 12. 16, 19.

The ten tribes that revolted, because they were the greater number, retained the name Israel. But the tribe of Judah and Benjamin (that remained faithful with Judah ) were differenced by this title Judah. Mordecai was a Benjamite, yet called a Jew, Est. 2. 5. In process of time all that remained of the twelve tribes were called Jews. So were they called in Christ's and the Apostles time: and to this day are they called Jews. The Greek and Latin words which we translate Ie •… , are apparently derived from Judah. To speak Hebrew, is said to speak Jewish: and to profess that religion which the people of God then professed, to Judaize, or to become Jews. By reason of that difference betwixt these which became two Kingdoms, and thereupon two nations, the Apostle here maketh express mention of the house of Israel, and of the house of Judah: but to show that by the new covenant the enmity that was betwixt them shall be taken away: they are •… th made confederates: and the new covenant is made with the one as well as with the other.

Some refer this to the calling of the Jews. But that is not agreeable to the scope of the Apostle, who speaks of all God's confederates, who at any time shall be under the new covenant, whether Jews or Gentiles; so as the Jews are not excluded, though this be not appropriated to them alone.

§. 37. Of the union of all nations under the new covenant.

THe conjunction of the two foresaid houses Israel and Judah, setteth out the union of all manner of nations, who by the Gospel shall be brought under the new covenant. This is expressly proved, Eph. 2. 14, 15, 16, 17. There.

• 1. The point itself is plainly expressed in these phrases, made nigh, one, one body, and one new man. The Gentiles who were before, two, being out of the Church, of another profession, and conversation, are made nigh by being in the Church, and professing the true faith: yea, they being two before, two distinct people, having divers laws and ordinances, are now one in all privileges; all of one body, under one head Jesus Christ; and one new man by the grace of adoption and regeneration.
• 2. The means whereby this union is made, is declared to be by the blood and •… sse of Christ: that is by his death, for at the death of Christ, the veil of the Temple was rent ( Matth. 27. 51.) and thereby the partition wall betwixt Jew and Gentile was broken down.
• 3. The manner of uniting them is by making them all, one new man.

• 1. This is a motive to all that live under this new covenant, to endeavor to keep the unity of the Spirit in the bond of peace. This was foretold, Isa. 2. 4.
• 2. This also is a motive to pray for the recalling of the Jews, For as the Gentiles are comprised under the house of Israel and Judah; so much more the Jews. That Jews may be Christians is shown, Chap. 3. v. §. 28. Of their calling, See the •… rogresse of divine providence, in a Sermon on Ezek. 36. 11. §. 17.

This new covenant is made with the seed of the Jews as well as with the Gentiles: Such Jews as shall believe are accounted to be of the spiritual stock and house: even of the house of Israel and Judah.

As we ought to take notice of all God's promises, and pray for the accomplishment of them ( Ezek. 36. 37.) so of this particular concerning the calling of the Jews; and pray for the accomplishment thereof. This is so much the rather to be done, because the time was, when we were out of Christ; and then they prayed for us: so as zeal of God's glory, desire of the enlargement of Christ's Kingdom, and gratefulness to that stock whence they come, ought to stir us up to do what lies in us for the accomplishment of God's promise, concerning their call.

§. 38. Of God's like respect to the Church of the Gentiles as to the ancient Jews.

THe conjunction of these two houses Israel & Judah, further giveth evidence, that Christians of what nation soever, are as precious to God, as the Jews were before their rejection: for Gentiles are comprised under Israel and Judah. In this respect believing Gentiles are called the children and seed of Abraham. (Gal. 3. 7, 29.) and sons of Zion (Zechariah 9. 13.) and the Church of the Gentiles, is styled Jerusalem (Rev. 3. 12.) and Zion (Zech. 9. 9.) and Ministers of the Gospel are styled Priests and Levites (Isa. 66. 21.) This is further evident by the application of prerogatives, of old belonging to the Jews, to believing Christians. For proof hereof compare, 1 Pet. 2. 9. with Deut. 7. 6. and Exod. 19. 5.

The same reason that moved God to choose them at that time, moveth him to choose us Gentiles in these latter days to be his Church; namely, his own good pleasure and love. This reason for them is rendered, Deut. 4. 37. and 7. 7, 8. and Ezek. 16. 6, 7. And for the Gentiles it is rendered, Eph. 2. 4. and Tit. 3. 4.

Learn hereby in reading the Old Testament, to observe the many great promises made to the Jews, and the accomplishment of them: and withal the great works which God did for them: and the many deliverances, which from time to time he gave them: and make these grounds of thy faith: and as occasion serveth plead them before God. Apply all the evidences of God's love, manifested to the Jews, apply them to yourselves, you believing Gentiles. The promise which God made to Abraham, the Apostle teacheth us to apply to ourselves, Rom. 4. 23, 24. What soever things were written afore time, were written for our learning, &c. Rom. 15. 4. When enemies arise against us, let us call to mind the prayers and supplications which the faithful Jews made: and how they put God in mind of his covenant, and of his promises, and of his ancient love. Let us do so likewise▪ and with like steadfastnesse of faith expect a blessing from him. We have such grounds of faith as they had.

This also may be applied to such judgments as God inflicted on them, to move us to take heed of those sins for which these judgments were inflicted. The Apostle setteth down a particular Catalogue of these, and thus concludeth, All these things happened unto them for ensamples: and they are written for our admonition, 1 Cor. 10. 6. &c.

§. 39. Of a covenant divine and human.

THere being express mention made in this verse of a new covenant, my purpose is to endeavor to set it forth at large: and for that end distinctly to note,

• 1. What a covenant in general is.
• 2. What kinds of covenant are mentioned in Scripture.
• 3. What is the difference betwixt the old, and new covenant.

Of the notation of the Hebrew and Greek words translated covenant. See Chap. 7. v. 22. §. 94.

I. A covenant in general intendeth an agreement.

An agreement is sometimes on one part only, and setteth out an absolute promise. Thus God's promise of not destroying the earth anymore with a flood, is called his covenant, Gen. 9. 9, 11. In this respect a Testament is called a covenant. See Chap. 7. v. 22. §. 94.

But for the most part, a covenant is put for an agreement betwixt two: if not two single persons only, yet two sides. Then it consisteth of two parts.

• 1. A promise of one party.
• 2. A restipulation or retribution by the other party.

In the latter sense a covenant is taken tropically or properly.

Tropically, when by a synecdocke a part is put for the whole: (thus the promise is called a covenant, Exod. 2. 24.) or by a metonimy, the seal or sign of the covenant, is put for the covenant itself, Gen. 17. 10.

Properly a covenant is taken, when with a promise there is a kind of retribution, or restipulation of performing some duty. Thus a covenant binds each to other: as Deut. 26. 17, 18.

A covenant thus taken, is either divine or human.

Human betwixt man and man, Gen. 21. 27.

Divine betwixt God and man. This is twofold.

One is made by God with man.

The other by man with God. In this, man to obtain some special blessing from God, binds himself to some special duty to God. In this respect saith Hezekiah, It is in mine heart to make a covenant with the Lord, &c. 2 Chro. 29. 10. Thus also Zedekiah, and his people made a covenant that every man should let his man-servant, and every man his maid-servant being an Hebrew, or an Hebrewesse go free, according to the law, Ier. 34. 8, 9. Hereof are two parts,

• 1. A prayer for obtaining good, or removing evil.
• 2. A promise made for performing duty. Neh. 9. 32, 38. This is, as a vow.

It is divine, because we have therein to do with God.

In the covenant which God maketh with man, God freely promiseth some special good to man, and requireth man in way of gratitude, to perform some special day to God, which, he that expecteth to partake of the benefit of the promise must •… take to do, Gen. 17. 7, 10, 14. This is that which here we intend to speak of.

§. 40. Of a divine covenant.

A Divine covenant is a mutual agreement betwixt God and man, whereby the one bindeth himself to the other. Hos. 2. 23. Zec. 13. 9.

Of this covenant there are two parts.

• 1. A promise on God's part, which is in general to make man happy. Herein and hereby, the Lord showeth himself to be a God, Gen. 6. 18. and 17. 2.
• 2. A retribution on man's part, which is to perform his duty in way of gratitude, even such duty as God requireth of him. Neh. 9. 38.

The nature of a divine covenant will more clearly be manifested by a due consideration of the four causes thereof: the Efficient, Material, Formal, and Final cause.

• 1. The principal Efficient is God. For none can bind the Creator to a creature but God himself: and that of his own mere pleasure and good will. But the Creator hath power to bind his creature to him: and that in what duty he pleas •… h: to which duty the creature is bound readily to yield itself: and that as a crea •… re and servant of God: but more especially as a confederate: as one of those that 〈◊〉 in covenant with God.

  The procuring cause is God's pleasure and good will, Eph. 1. 11. Luk. 12. 32. Matth. 11. 26. For there is nothing out of God to move him. He is every way perfect and complete in himself. He needeth nothing that any creature can do: neither can a creature do anything that may move him to this or that, further then he in his own good pleasure seeth meet.

  Besides, though there might be something without God to move him, that something cannot be in a creature: because the creature itself is of God: and whatsoever it hath, it hath from God: and all the ability that is in it to any good, is from God.

• 2. The matter of a divine covenant consisteth in the things that are covenanted. These are of two sorts.

  One on God's part: which is the good promised.

  The other on man's part: which is the duty engaged: and that in way of gratitude.

• 3. The formal cause consisteth in the mutual binding of the persons covenanting one to the other. A covenant is a bond, Ezek. 20. 37. Herein it is like a vow and an oath, which are strong bonds, Numb. 30. 3. The bond on God's part is most sure, arising from himself, Eph. 1. 11. On man's part it is enjoined to him and imposed on him, Gen. 17. 7, 9.
• 4. The ends of a covenant are of two sorts. Supreme and subordinate.
  • 1. The supreme end is God's glory. This is the supreme end of all things: and the best end that can be. Now wisdom teacheth men to aim at the best end. God being wisdom itself, must needs aim at the best: which, because his glory is, he aimeth at it. As he sware by himself: because he had no greater to swear by (Heb. 6. 13, &c.) so he aims at his own glory, because he hath no higher nor better end to aim at. At this he aimed in his external decree, Rom. 9. 22, 23. Eph. 1. 6. At this he aimed in creating the world ( Prov. 16. 4.) and in his providence, Isa. 45. 7. So likewise in entering into covenant with man. Herein is set out the glory of his Sovereignty, by engaging man to what he pleaseth: and of his wisdom, by ordering matters so, as man's failing of blessing ariseth from his own fault, namely from breach of covenant: So likewise of his truth, in performing covenant on his own part: of his justice in dealing with man according to his covenant: of his free grace, in doing what he doth on his good pleasure, and of his goodness, in covenanting that which is for man's good.
  • 2. The subordinate end is man's happiness, comprised under this word, life. This is the end of all God's covenants with man, Rom. 10. 5. Gen. 2. 9. Mal. 2.
• 5. Ezek. 16. 6, 8. John. 3. 16.

§. 41. Of instructions and directions arising from a divine covenant.

• 1. GOds covenant with man instructeth us in two especial points.
  • 1. In God's condescension to man.
  • 2. In the sure prop that man hath to rest on God for happiness.
  • 1. God's condescension to man is manifested four ways.
    • 1. In that God being the most high supreme Sovereign over all, vouchsafeth to enter into covenant with his servants. To suffer such a relation as confederates and covenanters betwixt so high a Sovereign and so mean servants, is a great condescension, Deut. 26. 17, 18.
    • 2. In that God being a Lord hath power to command what he pleaseth, so as he need not covenant, or capitulate with them, saying, do this and I will do that: yet doth he enter into covenant. This manifesteth a great condescension, Ma •… . 20. 14, 15.
    • 3. In that being most free, and wholly depending upon himself, he need not bind himself to any (for who shall say unto him what dost thou? Job 9. 12. and 34. 19. Dan. 4. 35.) yet by covenant he binds himself to man.
    • 4. In that God being the Lord God of truth ( Psal. 31. 5.) he binds himself to perform his promise, as if there might be some fear of his falling therein, Heb. 6. 17, 18.
  • 2. The sure prop that man hath to rest on God for happiness by reason of his covenant is manifested two ways.
    • 1. In that God who is good and doth good (Psal. 119. 68.) doth covenant to make man happy. God is as a deep, full, open, overflowing, everflowing fountain: so as that might seem sufficient to make us go to him for everything that may tend to blessedness. But the covenant which God maketh to bring us unto happiness, doth much more embolden us to go to him, and make us confident of receiving from him, what he hath covenanted to give.

    • 2. By covenant God hath caused a special relation to pass betwixt him and us. He and we are confederates. This is a sure prop.

      As God is faithful in himself; so his covenant is most sure. It is a covenant of salt forever, Numb. 18. 19. God's confederates may thereupon have strong consolation and confidence, Deut. 7. 9. Heb. 6. 18.

• 2. The covenant of God with man doth direct us in four special points.
  • 1. To know what God expects of us: namely, whatsoever is in the covenant to be performed on our part: which we must be careful to observe as we do desire to receive any benefit from the covenant.

  • 2. To understand what we may expect from God: namely, whatsoever on God's part is covenanted. God by his covenant binds himself, and he will not start from it. He is a faithful God which keepeth covenant, Deut. 7. 9. Saints of old used to plead this for strengthening their faith, 1 Kings 8. 23. Neh. 1. 5. and 9. 32. Dan. 9. 4.

    The way whereby we may expect with confidence from God what he hath covenanted, is to be conscionable in observing what is covenated on our part, Deut. 7. 12.

  • 3. To acquaint ourselves with the covenant of God, that thereby we may know what privileges and blessings belong unto us. For we have nothing whereby we can lay claim to any good thing, but God's covenant. As this is a duty, so it will be our wisdom to do it. A wise heir will search after such evidences as give him a right to his lands and goods.
  • 4. To be careful in observing our own undertakings: and as conscionable in performing the covenant on our part, as we are desirous to partake of the benefit of the covenant on God's part. This is laid down as a ground of Levies blessing, that they kept God's covenant, Deut. 33. 9. This God expressly requireth, Exod. 19. 5. We cannot expect that God should keep covenant with us, unless we be careful to keep covenant with him, Psal. 25. 10. Great is that loss which followeth upon breach of covenant: yet that is not all, God's wrath and vengeance will also follow thereupon. Sore vengeance hath been executed on breach of covenant with man, 2 Kings 17. 4. &c. Ezek. 17. 15. How much sorer vengeance may be feared on breach of covenant with God, Ier. 22. 6, 9. and 34. 18, 19, 20. Hos. 8. 1. 1 Kings 11. 11.

§. 42. Of the covenant of works.

II. I There are two distinct kinds of divine covenants which God made with man. One of works. The other of grace. These the Apostle expressly calleth 〈◊〉 covenants, Gal. 4. 24.

This distinction of a covenant of works and grace, is according to the means whereby the benefit of the covenant is obtained. For in the first covenant life was to be obtained by works: but in the latter by grace.

The covenant of works is God's agreement with man to enjoy life upon perfect obedience.

In setting forth this covenant we will distinctly consider.

• 1. The author of it.
• 2. The ground.
• 3. The parties with whom it was made.
• 4. The good promised.
• 5. The duty to be performed.
• 6. Mans ability therein.
• 7. The seals thereof.
• 8. The ends of it.
• 9. The extent.
• 10. The restraint thereof.

• 1. The Author was God considered as man's Creator and supreme Lord: who had power to require what service it pleased him of man: and to appoint man what condition he would. Thus the Author of that covenant stood no way obliged unto man, further then it pleased him to bind himself.
• 2. The ground of that covenant was the good pleasure of the foresaid Lord. Though, after God had entered into covenant with man, justice required that the promised reward should be given upon performance of the condition: yet to enjoin such a condition for attaining the reward, was mere pleasure and will, yea, and grace too. The performing of the condition could not merit such a reward as was promised. Besides the ability to perform the condition, was given by him that promised the reward.
• 3. The party with whom God made that covenant was the first man, the Father of all man-kind: to whom God gave a dominion over all his creatures here below: who among all God's works was his master-piece, made after God's own Image: and who of all was most bound to God.
• 4. The good promised on God's part was life: a most happy life, free from all misery, and everlasting. This is evidenced by that tree of life, which God set in the midst of the garden, Gen. 2. 9.
• 5. The duty required on man's part, was perfect obedience to the law of works, and that in his own person. This Moses thus expresseth, which if a man do he shall li •… e in them, Lev. 18. 5. By a man he meaneth a man himself, in his own person, not by a surety. By doing, he meaneth a full and perfect performing of all that was required, in every part, point, and degree thereof: Hereupon the contrary is thus expressed, Cursed is he that confirmeth not all the words of this law to do them, Deut. 27. 26. The Apostle setteth forth the like perfection of that obedience, both affirmatively, Gal. 3. 12. Rom. 10. 5. and also negatively, Gal. 3. 10.

Quest. How was this condition made known to man?

Answ.

• 1. It was written in man's heart, Rom. 2. 15.
• 2. It was further manifested to him by external evidences, and signs: namely, by the two sacramental trees planted in Eden. Gen. 2. 9.
• 3. By the commination annexed to the transgression of the latter, Gen. 2. 17.

• 6. Man had ability given him to observe the condition to the full at the very instant of his creation. This is implied under this phrase, God created man in his own image, Gen. 1. 27. That image of God is expounded to be
  • 1. Knowledge, Col. 3. 10. Knowledge of all things that were requisite for him to know, for serving and honoring his Creator; and for continuing in that happy estate wherein God made him.
  • 2. Righteousness and holiness of truth, Eph. 4. 24. In this respect it is said that God made man upright, Eccles. 7. 29. As God made man perfect in purity, so he made the frame, bent, and inclination of man wholly to good: and withal he gave man power and ability so to continue: only he made him alterable, and left it in his power and free-will to stand or fall: that there might be thereby made a more thorough trial of his voluntary obedience.

• 7. The Seals of the covenant of works, were the two forementioned signs: the two trees planted in the midst of Eden.

  The former seal was to assure him of the accomplishment of the promise upon observing the condition. It is hereupon supposed that if Adam had eaten of the tree of life, before he eat of the other tree, he should forever have been established. Thus much is gathered out of this phrase. Take of the tree of life, and eat and live forever, Gen. 3. 22.

  The latter seal was added for further trial of his obedience, whether he would be subject to the good will of his Creator in everything that he should command him: though it were not natural, and as the moral law written in his heart: but, as it might seem, circumstantial merely upon the will of his Lord. For the fruit of that tree, before it was forbidden, was as lawful for him to eat of, as the fruit of any other tree in Eden: and it is said that the tree was good for food, and that it was pleasant to the eyes, Gen. 3. 6.

• 8. The ends of this covenant were partly on God's part, and partly on man's.

  On God's part the most high supreme end of all was his glory, manifested in sundry of his divine excellencies: as his supreme sovera •… gnty, unsearchable wisdom, incomprehensible goodness, perfect justice, both in giving reward according to compact, and also in taking revenge according to desert.

  On man's part one especial end was. To make man the more careful in observing the condition, the more watchful against transgression, and the more confident in expecting the reward.

  There was also another end both on God's part and man's, which was to make way for the covenant of grace, that thereby, the mercy, pity, compassion, goodness, and bounty of God might be more manifested to man, and that man might have his heart the more enlarged to magnify God.

• 9. The extent of the covenant of works reached to Adam and all his posterity. This is evident by the extent of the punishment to all man-kind, Rom. 5. 17. Had Adam in his person fulfilled the condition, his posterity had been established, and enjoyed everlasting life.
• 10. The restraint of this covenant was such, as, the condition not observed, but broken in any point, no way was left for repentance by virtue of that covenant. Every transgression brought a curse, Deut. 27. 26.

Only God reserved to himself liberty to enter into another covenant.

Quest. Why was this covenant promulgated after man's fall, and openly proclain •… d on Mount Sinai (Exod. 20.) and called a covenant made with Israel in Horeb, (Deut. 5. 2.) and the word of the covenant (Exod. 34. 28.) and tables of the covenant, (Deut. 9. 11.) and Ark of the covenant. (Deut. 10. 8.) Was man able after his fall to keep this covenant?

Answ. No, For the law was weak through the flesh, Rom. 8. 3. Thereupon it is said, that no man is justified by the law, Gal. 3. 11. Yet are there many reasons for promulging and reviving the same. As

• 1. That every mouth might be stopped, Rom. 3. 19.
• 2. That it might be a School-master to drive us unto Christ, Gal. 3. 24.
• 3. That we might have a plat-form of true righteousness to endeavor after it, 1 Tim. 1. 8.
• 4. That sin might be more throroughly known, ( Rom. 3. 20. and 7. 7.) and that both in the vile nature, and also in the bitter fruits thereof.

§. 43. Of reward for works standing with grace.

〈◊〉 . WAs not God's grace the ground of that life which God promised to Adam? If it were, how could it be upon condition of works? To him that worketh, is the reward not reckoned of grace, but of debt, Rom. 4. 4. Grace and works cannot stand together, Rom. 11. 6.

Answ.

• 1. The ordaining of a covenant to give man a reward upon works, may be of grace, though the retribution, or giving the reward to him that worketh, be of debt.
• 2. All debt doth not necessarily imply desert or merit of the work. For a reward may far exceed the worth of the work: and then the work doth not merit the reward. The reward which God promised in the covenant of works far surpassed the work required. The reward was eternal and infinite; the work temporary and finite.
• 3. All creatures, men and Angels, are bound to do whatsoever God requireth of them, on duty, though there were no reward, Luk. 17. 10. The very conceit of merit in the perfectest work that can be done by mere creatures would be like the 〈◊〉 that were put into the pottage; it would cause death, 2 Kings 4. 39, 40.
• 4. All the ability that Adam had, or which the glorious Angels, or glorified Saints have is from God: so as none of them have of their own to merit anything of God.
• 5. The Apostle opposeth works or debt to grace ( Rom. 4. 4. and 11. 6.) in relation to man's corrupt estate after his fall, and in relation to man's high esteem of works.

2. Quest. Why is reward said to be of debt? Rom. 4. 4.

Answ.

• 1. In regard of the order of God's giving the reward: which is upon working. The work must first be done, and then the reward is given.
• 2. In regard of God's binding himself by promise and covenant, to give such a reward upon such a work done. In this respect the giving of reward is a part of justice; and men may plead justice, as in a case of debt. For truth and faithfulness in keeping promise and covenant, is a part of righteousness and justice. In this respect God is said to be righteous and just, Psal. 116. 5. 1 John. 1. 9.

§. 44. Of uses raised from the covenant of works.

• 1. THe foresaid covenant of works instructeth us in four especial points.
  • 1. In the integrity, holiness, and perfection of God's will. For that covenant is a plat-form of God's will. There is nothing therein, but that which is holy, just, and good; ( Rom. 7. 12.) and all holiness, righteousness▪ and goodness fit to be enjoined unto man is therein set down. That we may know thus much, the law still remains registered for our use.
  • 2. In that duty which men as greatures do owe to the Lord: and which the Lord may exact of them. For God may still exact what is in the covenant of works, and made known by the law: and it is our duty to yield it unto him. That impotency and disability which man had brought upon himself gives him no just dispensation from that that is contained in that covenant, if God should in justice deal with him.
  • 3. In that woeful plight whereinto man hath implunged himself by transgressing that covenant. For
    • 1. He hath forfeited all that glory and happiness wherein God at first did create him.
    • 2. He hath pulled upon himself a curse, which is merciless and remediless.
  • 4. In the great need, yea and absolute necessity of a Redeemer, and such a Redeemer as Christ is. For Christ is the only means to free man out of that misery. Acts 4. 12. In this respect the Law is our Schoolmaster to bring us 〈◊〉 Christ, Gal. 3. 24.
• 2 The Covenant of works ministereth matter of humiliation, and that in four respects.
  • 1. For that sin that Adam committed. Adam was a public person, and we all were in his loins, and sinned in him. Rom. 5. 12.
  • 2. For that natural corruption wherein we are all conceived and born. For it is against that integrity which the Law or Covenant of works requireth of man. The Law is spiritual ( Rom. 7. 14.) and condemneth the pollution and pravity of our nature.
  • 3. For the many actual sins which we continually commit in thought, word & deed: and that by doing that which is evil, or leaving any good undone, or evilly performing the good which we take in hand. For they are all expressly against the Covenant of Works.
  • 4. For all the effects of God's wrath which fall on us, ours or others, in body or soul, here or hereafter. They are all caused by transgressing the Covenant of works.
• 3. The Covenant of works giveth direction about two things especially.
  • 1. To acquaint ourselves with that Covenant: because it contains a perfect and everlasting rule of righteousness, and showeth what is good, what evil: what lawful, what unlawful, so as thereby we may learn what is the will of God, Rom. 7. 12. It also setteth out sin to the life: so as thereby we may know the horror thereof, Rom. 7. 7. and 3. 20.
  • 2. To examine ourselves thereby, Isaiah 8. 20. This is that glass which will show unto us every spot upon our soul.
• 4▪ That Covenant affords matter of gratulation in two especial respects.
  • 1. For God's great and good respect to man in giving his Son to be our Surety, who in our nature, and in our stead, even for us perfectly fulfilled that Covenant of works, Rom. 8. 3. and endured to the full, the curse which we had deserved, that we might be freed from the same, Gal. 3. 13.
  • 2. For God's special care over his Elect, called by the Gospel and believing in Christ, whom he hath freed from the Covenant of Works: so as they are neither to be justified thereby (for then would they not be justified at all) nor yet to stand to the condemning doom thereof: for then should we be all condemned.
• 5. That Covenant gives us just ground of denying ourselves. For the Covenant of works plainly demonstrateth that there is nothing in us, and that nothing can be done by us, which may abide the trial of that Covenant; for nothing is done according to the rule thereof. By it we may see, that all our righteousnesses are as filthy rags. Isaiah 64. 6. And that all the World is guilty before God. Rom. 3. 19.

§. 45. Of the Covenant of Grace.

THe Covenant of Grace is God's compact with Christ, to save such as believe and repent.

That this Covenant may be the more distinctly and fully conceived, I will endeavor to set forth.

• 1. The Titles in Scripture attributed to it.
• 2. The Author of it.
• 3. The procuring cause thereof.
• 4. The Mediator in whom it was made.
• 5. The time when it was made.
• 6. The occasion of making it.
• 7. The parties with whom it was made.
• 8. The good that was promised therein.
• •… ▪ The duties required thereby.
• 1 •… . The ratification of it.

• 1. The Titles given to it are in special four.
  • 1. A Covenant of Peace. So it is styled, Ezek. 34. 25. and 37. 26. By Peace is meant Reconciliation with God; for Adams transgression caused enmity betwixt God and man. But by this covenant, that enmity is put away, and peace made. Hereupon the Mediator that caused that peace, is styled the Prince of Peace. Isaiah 9. 6. and Christ is said to be our peace, Eph. 2. 14.
  • 2. A Covenant of Life. Mal. 2. 5. for life, even eternal life, is the main thing promised in this Covenant.
  • 3. A Covenant of Salt, Numb. 18. 19. Salt maketh things long continue. It here implies a perpetuity. The perpetuity of this Covenant, is in opposition to the Covenant of Works, which was soon disanulled.
  • 4. An everlasting Covenant. Isai. 55. 3. This showeth the extent of the aforesaid perpetuity, that it shall never have end, Ier. 33. 20, 21.
• 2. The Author of this Covenant is God, considered as a Father, propitious, 〈◊〉 ready to receive man, though a transgressor, into grace and savor. Deut. 32. •… . Though there be the same Author of the Covenant of Works and Grace, yet, in •… aking the one and the other Covenant, he may admit a double consideration. The consideration of a Creator and Lord in the former; but the consideration of a Father, and Savior in the latter.
• 3. The procuring Cause was God's free Grace, Mercy and Compassion. God's 〈◊〉 pleasure and mere will was the cause of the former: not any worth or de •… in man. But now man was in misery: in such misery, as all the Creatures in the World were not able to deliver him. The Lord thereupon pitied man, and in 〈◊〉 compassion entered into this other Covenant with him. Ezek. 16. 4, 5, 6. &c. 〈◊〉 doth much amplyfie this other Covenant of Grace.
• 4. The Mediator with whom the Covenant of Grace was made, is Christ Jesus, God-Man; for there was not only an infinite distance betwixt the Creator and crea •… , as in man's first estate, but also plain contrariety betwixt the pure, holy, righteous God, and impure, unholy, unrighteous sinners: so as God could not with clear, evident, and full satisfaction of justice, enter into a Covenant immediately with man fallen, without a Mediator: neither could there be any other Mediator then Christ God-Man. 1 Tim. 2. 5.
• 5. The time when this Covenant was first made, was anon after the former Covenant was broken. And it is observable, that before the Judgment against the Man or the Woman was denounced, this Covenant of Grace was entered into Gen. 3. 15. This God so ordered, that man might be kept from despair upon hearing of the doom: but that, notwithstanding the Judgment, he might have hope of pardon.
• 6. The occasion which God took to enter into this Covenant of Grace, was Mans transgression: whereby both the infinite riches of God's mercy was more magnified; and also the unsearchable depth of his wisdom more manifested. Had God made such an inviolable Covenant of Grace before man fell into misery, nor his pity, not his justice, nor his power, nor his wisdom, had been so manifested as now they are.
• 7. The parties with whom God made the Covenant of Grace, were sinners: such as not only had deserved no favor from God (as neither man in his innocence had) but also had deserved the extremity of God's wrath and indignation to be executed upon them. This also doth much amplify the Covenant of Grace.
• 8. The good promised by this Covenant was
  • 1. Freedom from all that misery whereinto man by sin had implunged himself.

  • 2. A greater degree of happiness, and a far more glorious estate then that which was promised in the first Covenant.

    This was by reason of God's giving Christ to man, and man to Christ: By virtue whereof they are so united, as Christ liveth in man here. ( Gal. 2. 20.) and man liveth with Christ forever hereafter, 1 Thes. 4. 17.

• 9. The duties required in this Covenant are faith and repentance, Mark 1. 15. Faith is required to give evidence to the free grace of God; for faith is but as an instrument or hand to receive that which God freely and graciously offereth unto us, John 1. 12. Repentance is required to give evidence to the purity of God: who though he do freely con •… er grace upon sinners, yet he suffereth them not to continue in sin, Rom. 6. 1, 2. Under Repentance all sanctifying graces are comprised, that tend to mortification and vivfi •… cation, which are the two parts of repentance. Repentance required by virtue of the Covenant of grace, is to be considered, as a qualification for participation of that glory which God hath freely promised: for the unrighteous shall not inherit the Kingdom of God. 1 Cor. 6. 9. no unclean thing shall enter into it. Rev. 21. 27.

  Besides Faith and repentance are not so in man's power, as that obedience was, which by the former Covenant was required of him. God by his Spirit worketh, increaseth, and continueth these graces in us. Jer. 31. 33. Ezek. 11. 19, 20.

• 10. The ratification of this Covenant is manifold. It is ratified.
  • 1. By God's word and promise, Gen. 3. 15.
  • 2. By God's Oath, Deut. 29. 12, 14. Isa. 54. 9, 10.
  • 3. By Sacraments: whereof God had divers in the several ages of his Church: as, the Ark in Noah's time. (1 Pet. 3. 21.) Circumcision enjoined to Abraham and his seed, ( Gen. 17. 10.) the Passover under the Law, ( Exod. 12. 11.) Their passing through the red Sea, The Cloud, Manna, The Rock in the Wilderness, 1 Cor. 10. 2. &c. Baptism and the Lord's Supper under the Gospel, Mat. 28. 19. 26. 26.
  • 4. Christ's blood, and that typified before his exhibition by sundry sacrifices, even from the beginning ( Gen. 4. 4.) and actually shed upon the Cross. John. 19. 34.

§. 46. Of the uses of the covenant of grace.

THe covenant of grace is of singular use for instruction, consolation, incitation, direction, and gratulation.

• 1. It instructeth us in God's special love to man. Man was a sinner, and retained a rebellious disposition against God, when God made the foresaid covenant of grace with him. There was no reason that could be found in man to move God hereunto. When we were enemies we were reconciled. Man neither offered to God, nor desired of God any atonement. The whole cause therefore resteth in God: even in his free grace and undeserved love. This love of God to man the Apostle layeth down as the true reason of the covenant of grace, Tit. 3. 4, 5. See more hereof in a plaster for the plague, on numb. 16. 46. §. 34.
• 2. It instructeth us in the desperate condition of those that reject this covenant of grace, and still stand at odds with God. This is to count the blood of the covenant an unholy thing, which is a great aggravation of sin, Heb. 10. 29. That blood which is there intended, is the blood of the Son of God, shed to ransom us from our 〈◊〉 . It is the most precious thing that could have been offered up to the Creator; and to man the more precious, because it was the blood of the covenant: that is, that blood whereby God's covenant with man for remission of sins, reconciliation with God, all needful grace, and eternal bliss is sealed up. Thus the covenant was made a Testament: that is, unalterable, and inviolable, ( Heb. 9. 16, 17.) so as that blood was most precious in itself, and to man most useful and beneficial. To count this an unholy thing, cannot be but a great aggravation of sin. The word which the Apostle useth in this aggravation, which we translate unholy, properly signifieth common: which implieth that those persons do account it to have no more virtue and efficacy then any other blood. In the law-phrase things profane and unholy were called common, Mark. 7. 2.
• 2. The Covenant of grace affordeth singular comfort to poor sinners, who on apperhension of their sinfulness and unworthiness, fear least they should be utterly 〈◊〉 off. But let such call to mind this Covenant of grace, how God for his own 〈◊〉 , on his free grace and favor, hath entered into Covenant with men, to give 〈◊〉 life in Christ: requiring nothing of them, but that they reach out the hand of 〈◊〉 , to receive this grace, and to repent of their former rebellions against him, to come into him, and to accept of atonement and reconciliation. Poor penitent 〈◊〉 , whose hearts are broken with sight and sense of sin, and believe in Christ, 〈◊〉 from hence receive much comfort. See more hereof in a plaster for the plague on 〈◊〉 . 16. 46. §. 36.
• 3. We may be incited with an holy boldness and confidence to go to God's throne of grace, and there to seek grace to help in time of need. Heb. 4. 16. God 〈◊〉 entered into a Covenant of Grace, and given a Mediator, who is also a Surety, (see chap. 7. v. 22. §. 93.) We may therefore take courage to ourselves, and not fear to go to the Throne of Grace.
• 4. The said Covenant affordeth us a good direction in our addresses and accesses to God: which is to have the eye of our soul fast fixed upon this Covenant of Grace, to plead it before God, and to ground our faith and hope thereupon. This will encourage us, notwithstanding our sinfulness and unworthiness, to pour 〈◊〉 our whole souls before God. God is said to remember his Covenant, when he 〈◊〉 kindness to his people. Exod. 2. 24. 2 Kings 13. 23. and this have Saints pleaded, Psal. 74. 20. Ier. 14. 31. This hath moved God to refrain his wrath. Psal. 8 •… . 34. and to repent of his judgments. Psal. 106. 45.
• 5. Great matter of gratulation doth God's Covenant of Grace afford unto man; 〈◊〉 it is the ground of all that hope that we can have of any favor or blessing from God. I •… gratulation be due to God for any blessing at all, then for this especially, which is the ground-work and foundation of all. If the particulars about this 〈◊〉 set down §. 45. be well weighed, namely the Author of this Covenant, God our Father, the Mediator Jesus Christ, the procuring cause, free grace, the subject matter, full happiness, God's condescension to man, and binding himself to him, the ratification thereof by the death of his Son, and other like branches, we shall find great and just cause of hearty gratulation, even for this Covenant.

§. 47. Of the agreement betwixt the two Covenants of Works and Grace.

THe two Covenants of Works and Grace agree.

• 1. In their principal Author, which is God, though in a different consideration: namely, as a Creator and a Savior. In which respect the Prophet thus saith, Thy Maker is thine Husband, and thy Redeemer the holy one of Isael, the God of the whole earth shall he be called, Isai. 54. 5. Deut. 32. 6.
• 2. In the general procuring cause, which is God's good pleasure without any desert of man, Eph. 1. 11. Rom. 11. 35, 36.
• 3. In the parties between whom the Covenants passed, which were God and 〈◊〉 , Gen. 2. 8, 9. and 3. 15. and 17. 7.
• 4. In the good promised by both, which is life, even eternal happiness. Rom. 10. 5. 〈◊〉 3. 16.
• 5. In a mutual stipulation that is on man's part. Though there be several duties required in the one and in the other, yet in this they agree, that something is required on man's part in both, Lev. 18. 5. Mark 1. 15.
• 6. In an ability which God giveth to man to fulfil the one and the other. Though 〈◊〉 the former God left the ability, that he gave, in man's power to retain it, or lose 〈◊〉 , and not so in the latter Covenant, yet in both there is an ability given. 〈◊〉 . 7. 29. Ier. 31. 33.
• 7. In the ratification of both, which was by certain seals. The two Trees in Eden for the former, Gen. 2. 9. And sundry Sacramen •… s for the latter.
• 8. In the same general ends of both, which were, God's glory, and man's good. Prov. 16. 4. Isai. 43. 7. Rom. 10. 5. John. 6. 47.
• 9. In the same general extent of both. The former extended to all the branches of the first root, which was Adam, with whom the first Covenant was made. The latter to all the branches of the other Root, which is Christ, with whom the other Covenant was made, Rom. 5. 18.
• 10. In the penalty against transgressors of the one and other; which is death and damnation. Gen. 2. 17. Deut. 27. 26. John 3. 18. Luke 13. 35.

§. 48. Of the difference betwixt the two Covenants of Works and Grace.

The Covenants of Works and Grace do differ in the particulars following.

• 1. In the different consideration of the Author of the one and the other, which are in the first, God's supreme Sovereignty, and in the latter his rich mercy.
• 2. In the procuring cause of them, which was of the former, God's mere will and pleasure: of the latter pity and compassion.
• 3. In the manner of making the one and the other. The former was without a Mediator: the latter with one.
• 4. In the time; the former was made before man had sinned: the latter after his transgression.
• 5. In the occasion of making the one and the other. The occasion of the former, was to try man's faithfulness in that integrity wherein God made him. The occasion of the latter was to show the necessity of man's continual dependence on God.
• 6. In the confederates, or parties with whom the one and the other was made. The former was made with all mankind: The latter with the Elect only.
• 7. In the particular good that was promised. In the former, a reward was promised upon fulfilling the condition by man himself, Rom. 10. 5. In the latter was afforded
  • 1. A Surety for Man, Heb. 7. 22.
  • 2. Ability to do what God would accept, Ezek. 36. 27.
  • 3. A better reward in Mans Communion with Christ, John 14. 3. and 17. 23, 24.
• 8. In the duties required by the one and the other. Perfect obedience was required by the former. Faith and Repentance by the latter.
• 9. In the order of God's accepting. In the former, God accepted the person for the work; which is thus expressed, If thou do well, shalt thou not be accepted? Gen. 4. 7. In the latter, the work is accepted in reference to the person.
• 10. In the ratification. The former was ratified by Word, Promise and Seals. The latter was further ratified by Oath. Heb. 7. 20. and blood. Heb. 9. 16, 17.
• 11. In the issue of the one and the other. The former was violable. It might be forfeited, and was forfeited. The latter is inviolable, and shall never be broken. Ier. 33. 20, 21.
• 12. In the matter of the one and the other. These two Covenants do so far differ in the very matter and substance of them, as they can no more stand together than the Ark of God and Dagon, 1 Sam. 5. 3, 4: The Apostle doth so far oppose Works and Grace in the case of justification and salvation, as they cannot stand together, Rom. 11. 6.

This difference betwixt the Covenant of Works and Grace, giveth evidence of God's wisdom, in working by contraries, and in bringing light out of darkness, (2 Cor. 4. 6.) and good out of evil, as he brought meat out of the eater, Judge. 4. 14. For man's sin and misery that fell thereupon, caused this better Covenant. This is an especial instance to prove that all things work together for good, 〈◊〉 . 8. 28.

The foresaid difference doth also much amplify the goodness of God. For God did not only repair or renew the Covenant of Works after it was broken; but entered into a far better Covenant. Observe the particulars wherein the Covenant of Grace excelleth the Covenant of Works, and you will clearly discern, how 〈◊〉 God's goodness is amplified by substituting the covenant of grace instead of the co •… of works.

§. 49. Of the agreement betwixt the covenant of grace, as it is styled old and new.

THe covenant of grace hath continued from Adams fall: and shall continue to the end of the world. In this respect it is styled an everlasting covenant.

But it hath been variously dispensed in the several ages of the world.

The greatest difference in the dispensation thereof hath been manifested in the 〈◊〉 that passed before and since Christ was exhibited.

This difference is so great, as the covenant of grace, though always one and the same in substance, hath been distinguished into an old and new covenant, Heb. 8. 13. In what respect it is called new, hath been shown §. 35. The old covenant is so called, in respects contrary thereunto.

The latitude of the covenant of grace will more clearly be discerned, if we duly consider the agreement and difference, as it is called old and new.

The agreement is manifested,

• 1. In their author: and that considered in the same respect: Namely as he is our Creator and Lord, and as he is our Redeemer and Father: for so was God of old called and acknowledged, Deut. 32. 6.
• 2. In the procuring cause: which was the feee grace and rich mercy of God, 〈◊〉 . 1. 54, 55, 72, 78.
• 3. In the same ground and meritorious cause of both: which is Jesus Christ, Heb. 13. 8. Rev. 13. 8.
• 4. In the same promises: which are remission of sins, reconciliation with God and everlasting happiness, Exod. 34. 7. Lev. 8. 15. Psal. 91. 16.
• 5. In the same duties required: which are faith, ( Gen. 15. 6.) and repentance, 〈◊〉 . 33. 11.
• 6. In the same ground of stability: which is the continual abode and operation of the Spirit in God's confederates, Psal. 51. 11, 12.
• 7. In the same general end: which is the praise of the free grace of God, Exod. 33. 18, 19. and 34. 6.
• 8. In the same persons with whom the covenants are made: which are sinners by nature, but elect of God, Psal. 33. 12. and 89. 3.
• 9. In the same word of faith, whereby the one and other covenant is revealed, Galat. 3. 8. Heb. 4. 2.
• 10. In the same substance of Sacraments and the same spiritual food, 1 Cor. 10. 3, 4.

§. 50. Of errors contrary to the Identitie of the covenant of grace distinguished into the old and new.

THe Identitie in substance of the covenants of grace distinguished into old and new, doth both discover sundry errors, and also instruct us in sundry principles of religion. Of those instructions, see §. 51.

1. Errors discovered thereby are such as these,

• 1. That none but temporal blessings were promised under the Law. This was an error of Servetus, and sundry others. They do not consider that the temporal blessings promised were types of heavenly: hereupon it is said of the Patriarchs and other believing Jews, that they desired a better country, that is an heavenly, Heb. 11. 16. As the covenant made with them, was the same in substance with that which is made with us; so they had the same object of faith and hope that we have. See v. 5. §. 13.
• 2. That there was one way for attaining salvation under the law, and another under the Gospel. This was one of Socinus his errors. By this the covenant of works is revived, and the Church under the Law subjected to that covenant. By this an essential difference is made between the old and New Testament: whereas in 〈◊〉 stance they are both one and the same, as is shown, §. 49. By this position, the 〈◊〉 which God's word made different (as the covenant of works, and the old covenant of grace) are made one: and the things which God makes one and the same in substance, are in substance made different: as the old and new covenant.
• 3. That the souls of the faithful before Christ passed not into heaven, the place of glorious Angels and glorified Saints, but into a supposed place under the earth, which they call Limbus Patrum. This is the error of Papists. They make four places, for the souls of those who depart out of this world, under the earth.
  • 1. Hell, properly so called, which is the lowest: an everlasting place of intolerable torment for such as die in mortal sins.
  • 2. Purgatory, which they place next above Hell: where are intolerable torments; but only for a time, for such as die in venial sins.
  • 3. A place called Limbus Infamum, which they place immediately above •… gatory: and make it a place of darkness, without pain: but also without heavenly bliss: and this for such infants as die unbaptized, there to abide everlastingly.

  • 4. The foresaid limbus patrum: which they make the uppermost of them all: a place of darkness: but free from th •… pains of hell and purgatory: and withal from the joys of heaven. Here, they say, the souls of the faithful that died before Christ, were reserved: but freed from thence by Christ's descent into hell.

    All these places except hell are fictions of their own brain, and have no ground in sacred Scripture.

    Concerning limbus patrum, (for the other fictions, I pass by) the conceit thereof is directly against the identity of the two covenants of grace in substance. For if the same covenant in substance were made with the faithful before Christ, that is made with the faithful since Christ, surely then they all partake of the same substantial privileges. They before Christ believed on Christ, as we do, Rom. 4. 3. They obtained remission of sins, Rom. 4. 7. They were reconciled unto God, and adopted to be God's children. Why then should not they partake of the same glory, that we do? Christ implieth that they do so, Matth. 8. 11. The translation of Enoch, (Gen. 5. 24.) and rapture of Eliiah into heaven (2 King 2. 11.) are evidences hereof. See Chap. 9. v. 15. §. 90.

• 4. That the souls of the faithful before Christ passed into a place of rest and refreshing, but not into that place, whither now the souls of the faithful 〈◊〉 Christ's ascension do pass.

  There is an error of Arminius and his followers. Many of them deny the foresaid limbus patrum. But yet come too near unto it; They cannot determine where this place of refreshing is. Even their opinion is refuted by the Identity of the old and new covenant of grace. Christ was a lamb slain from the beginning of the world (Rev. 13. 8.) that is, his sacrifice was to all purposes 〈◊〉 effectual, before it was offered up, as after: and thereupon he is said to be the same yesterday, today, and forever, Heb. 13. 8.

§. 51. Of Instructions raised from the Identitie of the covenant of grace distinguished into the old and new.

THe Identity of the covenant of grace distinguished into old and new, 〈◊〉 us in sundry principles.

• 1. That the efficacy of Christ's merit is everlasting: even from that time, wherein he was first promised, Gen. 3. 15. Therefore there were Sacrifices from the beginning ( Gen. 4. 4.) to typify Christ's Sacrifice. It is said of the law, and of all the types thereof, that they were a shadow of things to come, but the body is of Christ, Col. 〈◊〉 17. Heb. 10. 1. If by virtue of the everlasting merit of Christ, they who lived before he was exhibited, might in faith rest thereon: how much more may we? how much more ought we with strong confidence rest thereon? Heb. 9. 13, 14.
• 2. That there is the same extent of the Sacrament of initiation under the new corenant, as was under the old. If infants might partake of the Sacrament of rege •… before Christ was exhibited, then much more since. That which the Apostle saith of the Ark, in relation to Baptism (1 Pet. 3. 21.) that it was a like fi •… , may be said of circumcision. All their Sacraments were like figures, not types of ours. The Apostle maketh an express analogy betwixt circumcision and Baptism, Col. 2. 11, 12.
• 3. That there is but one Catholic Church, and that the Church of believing Jews and Gentiles, is the same, and that the same circumstantials appertained there unto. For all believers before and after Christ, are partakers of the same covenant of grace in substance. One God and Father: One Lord Jesus Christ: 1 Cor. 8. 6. One spirit, one body, Eph. 4. 4. 2 Cor. 4. 13. One Mediator, 1 Tim. 2. 5. One G •… spell. Heb. 4. 2. One Faith., Gal. 3. 7.
• 4. That the inheritance which they looked for is even the same which we look for, see §. 50. Error, 3, 4.

§. 52. Of the difference between the covenant of grace, as it is styled old and new.

III. THe difference betwixt the old and new covenant, is

• 1. In the time. The old was before Christ exhibited: the new since, Heb. 1. 1, 2.
• 2. In the manner of delivering. The old was more obscurely delivered, under types and prophecies: the new more clearly, 2 Cor. 3. 13, 14.
• 3. In the extent. The old was restrained to a select people, Psal. 147. 19, 20. The 〈◊〉 is extended to all nations, Matth. 28. 19.
• 4. In the Mediator. Moses a mere man was made the Mediator of the old, Gal. 3. 19. But Jesus Christ, God-man, the Mediator of the new. Heb. 8. 6.
• 5. In the ratification. The old was ratified by the blood of beasts, Exod. 24. 8. The new by the blood of the Son of God, Heb. 9. 12.
• 6. In the efficacy. The old comparatively was a ministration of death: the new a ministration of the Spirit, 2 Cor. 3. 7, 8.
• 7. In the kind of confederates. Under the old God's confederates were in their non-age: as children under Tutors and Governors, Gal. 4. 5, 7.
• 8. In the kind of Seals, or Sacraments. Under the old they were more in number, more various in rites, more difficult, more obscure, more earthly. By comparing the Sacraments of the one, and the other together, this will evidently appear.
• 9. In the manner of setting forth the promise of God. In the old it was set forth more meanly under temporal blessings, Deut. 28. 2, &c. Under the new, more directly, under spiritual and celestial blessings, Matth. 5. 3, &c.
• 10. In the yoke that is laid on the confederates by the one and the other. By the old, an heavy yoke was laid, Act. 15. 10. By the new, an easy and light yoke, 〈◊〉 . 11. 30.

So great a difference there is betwixt the new covenant and all other covenants, as it is styled a better covenant, v. 6. and Chap. 7. 22. See §. 24. and Chap. 7. v. 22. §. 94.

§. 53. Of Instructions arising out of the difference betwixt the new covenant and other covenants.

IF the difference betwixt the new and other covenants be observed, we shall find it far to excel all other covenants. Whereby we are instructed in sundry points: as

• 1. In the manifold wisdom of God, as the Apostle styleth it, Eph. 3. 10. This is manifested in ordering the government of his Church, according to the state and condition thereof. For
  • 1. In man's entire estate, when he was made perfect, God made with him a covenant of works.
  • 2. After man's fall, when the Church was in the infancy of it, God ordered it, as best befitted that estate.
  • 3. In the child-hood of it, he gave his people such external ordinances, as were most convenient for them.
  • 4. In the riper age of it, he fully revealed his whole will, and gave them ordinances more spiritual.
  • 5. When the Church shall come fully to be complete, and more perf •… ct then at the first, there shall be no Sun, no Moon, no Temple, no external ordinances, Rev. 21. 22, 23.

• 2. In the increase of God's goodness. This is herein manifested, that all the changes of God's covenant were ever to the better. The covenant of Grace was better then the covenant of works. The new covenant better then the old.

  At first, when all were in one family: yea, and afterwards when there were many distinct Families, the first-born was both a Governor, and also an Iustructor of the whole Family, Gen. 4. 7. and 18. 19.

  When the Church increased into a Nation, God set apart the twelfth part, namely one tribe of twelve, to be ordinary Ministers therein, Numb. 3. 12.

  When the Church stood in need of other Ministers, God raised up extraordinary Prophets, and endued them with an extraordinary Spirit.

  When the time of the Gospel approached, God raised up a Minister, even 〈◊〉 the Baptist, who was greater then any before him, Matth. 11. 11.

  After Christ's ascension, he gave Apostles, Prophets and Evangelists, who did not only most clearly make known the whole counsel of God to the Church that was in their days, but also left it on record, for the benefit of all Churches after them to the end of the world.

• 3. In the greater degree of glory, which the souls of Saints departed under the new covenant have, then they who departed under the old. For although all went to the same place of glory: yet they under the old wanted the fruition of Christ as God-man. This addeth much to our glory, Luk. 23. 43. Phil. 1. 23. 2 Cor. 5. 8.

Questionlesse the souls of Saints in heaven before Christ's ascension, did as many on earth, desire to see those things which they who ascended after Christ did, Matth. 13. 17. As the glorified souls now want something of the glory, which they shall have after the resurrection: namely, the union of their bodies with their souls, and in that respect, long for the last day: so the souls of Saints before Christ might long for his presence, Heb. 11. 39, 40. and 10. 20.

Against the alteration of man's estate to the better may be objected, that man's corrupt estate is not better then his entire estate: yet the entire was changed into the corrupt estate.

Answ.

• 1. Though the corrupt estate be not simply in itself better then the entire: yet through God's wise dispensation, it proved to be better, and that in two respects. One in reference to God's glory, as is shown, Chap. 2. v. 10. §. 86. The other in reference to the good of God's elect. For they have in Christ a greater stability then Adam had, and far better privileges.
• 2. That alteration was by man's transgression: He implunged himself into that misery which sin brought: so as that may be termed a just punishment of man's transgression, rather then an alteration on God's part. This answer may be given to all those judgments, which age after age have been inflicted on God's people for their sins: as to the Jews captivity in Babylon: to their rejection under the Gospel, to the casting off of many of the Churches of Greece planted by the Apostles: and to sundry Christians becoming antichristians: yet God who at first brought light out of darkness hath caused much light to shine out of sundry of the forementioned dark conditions: and will also bring further light out of others: so as God's work will appear to be to the better.

§. 54. Of the meaning of these words, Not according to the covenant which I made with their Fathers.

THe foresaid new covenant is here amplified by preferring it before the old: and that the excellency thereof might more evidently be manifested, he setteth out the old covenant in this verse, and the new covenant in the three following. Thus by comparing them together, it will appear which is the better.

He sets down the comparison negatively thus, not according to the covenant, &c. This negative hath reference to the manner of delivering the former covenant: as if he had said, not under such dark types and shadows, not clogged with such b •… rthensome rites and ceremonies, nor with such chargeable sacrifices, and other oblations, as the old covenant was: but more clearly, with easier burdens and less cost.

Of the differences betwixt the old and new covenant. See v. 8. §. 52.

Of a covenant what it is, see v. 8. §. 39.

That the covenant which is here intended might not be mistaken, it is set down by the persons with whom it was made, in these words which I made with their 〈◊〉 .

God is here brought in as the Author of that covenant, as well as of the new 〈◊〉 : for thus saith God, I will make a new covenant, v. 8. By this it appears, that 〈◊〉 the old covenant was a divine covenant, made by God himself with man. Of a divine covenant, See v. 8. §. 40.

The fathers here mentioned are those Israelites which came out of Egypt into the wilderness, where this covenant was set out with the several rites appertaining thereunto. These are they who are mentioned, Chap. 3. v. 9. §. 95. who who are said to tempt God, and to grieve him. That these fathers were those Is •… , is evident by that which in this verse is further said of them, that they were 〈◊〉 of the land of Egypt. The Prophet Jeremiah maketh mention of these fathers, who lived 900 years before his time, to show the patience of God. Though God had been provoked so long, yet he continued his covenant among them.

This relative, There, hath reference to the house of Israel, and the house of Judah mentioned in the former verse. Though when the Prophet uttered this, they were two kingdoms, yet they all descended from those fathers that came out of Egypt. Therefore of both these kingdoms, he saith their fathers. This is an aggravation of their division.

§. 55. Of God's tenderness towards his confederates.

THe foresaid persons are further described, by a memorable deliverance out of a miserable bondage.

The time of that deliverance is thus set down, In the day when I took them, &c.

The word, day, is here determinatly used: and it setteth out that distinct time wherein the covenant here spoken of, was made, and was violated: even then when God made Israel a distinct nation of itself: being brought from among the Egypti •… , and severed from all other nations.

Of the extent of this word day. See Chap. 3. v. 8. §. 91.

God is here brought in as the Author of the foresaid deliverance. For thus saith the Lord, I took them by the hand.

To show that this is a very observable point, it is thus expressly mentioned in the preface of the decalogue, I am the Lord thy God which hath brought thee out of the land of Egypt, Exod. 20. 2.

This giveth instance, that deliverances are of God. See the Guide to go to God, or an Explanation of the Lord's Prayer. On 6 Petit. §. 188. Of praising God for deliverances. See the Churches Conquest, on Exod. 17. 15. §. 77. and the Saints sacrifice, on Psal. 116. 8. §. 51.

God's manner of delivering them is thus expressed. When I took them by the hand: or word for word Taking them by the hand.

Of the Greek verb translated, taking, See Chap. 2. v. 16. §. 156.

This noun, hand, added to the former verb, thus, By the hand, implieth a metaphor, taken from indulgent and tender parents, who take their Children that are weak by the hand, that they should not fall and hurt themselves. This metaphor doth Moses thus explain, The Lord thy God bare thee, as a man doth bear his son, in all the way that ye went, Deut. 1. 31.

This setteth out God's tenderness over his Church. Another Prophet setteth out God's tenderness, thus, Taking them by their arms, I drew them with cords of a man, with bands of love, Hos. 11. 3, 4. To this purpose tend these metaphors. He sound him in a desert land, and in the wast howling wilderness: he led him about, he instructed him, he kept him as the apple of his eye. As an eagle stirreth up her nest, 〈◊〉 〈◊〉 young, spreadeth abroad her wings, taketh them, beareth them on her wings: so the Lord alone did lead him, Deut. 32. 10, 11, 12. And this which Christ useth, How often would I have gathered thy Children together, even as a hen gathereth her chickens, Mat. 23. 37.

It is his own free grace, and mere mercy that moveth him thus to do; He taketh such and such for his children, and dealeth with them, as with children.

This is a great incitation to move us, who are taken into covenant with God to submit ourselves willingly to his tuition and discipline. Though he be a great and glorious Lord: Yet he is also a good and a gracious Father: he condescendeth to our weakness: and considereth what is needful for our infirmity, rather then what may beseem his own Majesty. This is a strong prop to our falth.

§. 56. Of God's full delivering out of danger.

THe end of God's taking them by the hand, was to lead them out of Egypt. This doth further amplify the foresaid tenderness of God towards them.

Of the simple verb, from whence the compound translated, to lead out, is derived, See Chap. 2. v. 10. §. 94.

This compound is applied to a shepherds leading his sheep out of the fold to their pasture, John. 10. 3. And to an Angels bringing the Apostles out of prison, Acts 5. 79. and 12. 7. It is four times used of bringing Israel out of Egypt, namely here, and Acts 7. 36, 40, and 13. 17. It is opposed to forcing, or thrusting any out of a place, Acts 16. 37, 39. And thus it may imply gentleness and tenderness.

The preposition with which the verb is compounded signifieth out of, or from. Thus the compound implieth a full deliverance, or a thorough bringing out of such and such a place, or danger, or misery. The forementioned instances of the word do prove as much. Here then it giveth us to understand, that God did fully free the Israelites from their bondage.

The very History giveth sufficient proof hereto. Nor Pharach, nor all the Egyptians, by all their power and policy could recover them again.

This may be a type of Christ's full deliverance of his people from their spiritual bondage under Satan. See Chap. 7. v. 25. §. 103.

§. 57. Of abusing God's kindness, in and about his covenant.

EXpresse mention is made of the land of Egypt, because that was the place of their bondage.

The Greek word translated land properly signifieth earth. Earth is that whereon men tread: whereupon they rest, abide and dwell. That part of the earth, where a distinct people dwell is called their land: as the land of Canaan, while 〈◊〉 Canaanites dwelt there: and the land of Israel, while the Israelites dwelt there. According to the notation of the Greek word, it signifieth that which bringeth forth: for the earth bringeth forth all manner of fruit for man and beast.

Of Egypt, see Chap. 3. v. 16. §. 163. There are noted sundry observations petinent to this place: For there is the same end of mentioning Israel's deliverance out of Egypt, both there and here: namely, as an aggravation of Israel's rebellion upon 〈◊〉 deliverance. For they soon forgot God's works: they waited not for his coun •… , &c. Psal. 106. 13.

Their example gives a representation of an ungrateful and ungracious dispositi •… ▪ No kindness works upon it. This did Moses, and other Prophets, yea and 〈◊〉 himself oft upbraid to the Israelites, as De •… t. 32. 6. 1 Sam. 12. 7. &c. Mic. 6. •… ▪ &c. Isa. 5. 4. Matth. 23. 37.

That Spirit so worketh in the children of disobedience, so blindeth their eyes as 〈◊〉 cannot discern the kindnesses of the Lord: and so hardeneth their hearts, as they 〈◊〉 be sensible thereof nor affected therewith.

This justifieth God in taking away his favors from such abusers of them, and in 〈◊〉 his fatherly lenity into the severity of a Judge. Men bring divine judge •… upon themselves, Hos. 13. 9.

This is a fair warning to us, who are compassed about with the manifold kindnesses of the Lord; to take such notice of them, to be so affected with them, and to walk so won by of them, as it may never repent the Lord of any kindness done to u •… , but rather go on in doing moore good, unto us.

See Chap. 3. v. 11. §. 113.

There are two reasons why the time of the old covenant is set out by Israel's deliverance out of Egypt.

One to revive and keep fresh the memorial of that great deliverance.

Of memorials of God's deliverance. See Mercers Memoriall on Exod. 13. 3. 1. Doct.

The other is to commend God's wisdom in choosing such a time for entering into corenant with his people. For that was a time wherein he had more then ordinarily bound them unto all faithfulness to himself, by freeing them out of a most miserable bondage. Thus after that God had brought Abraham, from an Idola •… place, given him victory over the Kings of the nations, and settled him in peace, he made a solemn covenant with him, Gen. 17. 2. In like manner he dealt with David, 2 Sam. 23. 5. and with Solomon, 1 Kings 9. 5.

Then are men's hearts more pliable, and ready to yield unto God. They are as wax 〈◊〉 , which quickly receives an impression. When the Egyptians were overwhelmed in the red Sea before the Israelites, then believed they God's word; they sang his praise, Psal. 106. 12.

Hereby we may learn what is expected, when God giveth any evidence of more then ordinary mercy, faithfulness to God, as being to observe such opportunities: and answerably to carry ourselves. Strike the Iron while it is hot. We of this nation have cause to take notice hereof: for God hath bound us to himself by many gracious favors: He hath not only reserved us to the time of the new covenant, but also to a time wherein the glorious light of the Gospel, the word of that covenant, hath broken thorough a thick cloud of superstition and idolatry. He must therefore take notice of that covenant that is betwixt God and us: for he expects that we renew our covenant with him, and remain faithful therein.

§. 58. Of reconciling the Prophet and the Apostle.

THe rebellion of the Israelites is thus expressed, Because they continued not in my covenant. In quoting this part of the Text, there is some difference betwixt this and the Hebrew, which thus expresseth it, ( b) Which my covenant they brake.

Answ.

• 1. The Apostle holdeth close to the LXX. of whom, see Chap. 1. v. 6. §. 72.
• 2. He retaineth the true sense, and full meaning of the Prophet, and withal explaineth the same: for out of the Apostles words two things may be gathered,
  • 1. That not to continue in God's covenant is to break it, or to make it void.
  • 2. That their not continuing in God's covenant was a just cause of taking it away. Therefore the Apostle brings it in with this causal conjunction, because, The Hebrew word also translated, which, is used as a causal conjunction. Indeed the weakness of the covenant itself was one cause of nulling it: but their breaking of it was another. Many causes may concur to the making void of a thing. How the weakness of the covenant itself, and the confederates violation thereof may be accounted causes of abrogating it, is shown, v. 8. §. 30.

This other clause, and I regarded them not, seemeth much more to swerve from the Prophet, who thus expresseth the mind of God, Although I was an husband unto them.

Answ.

• 1. The Prophet directeth God's speech to the Israelites, while they remained the people of the Lord, not clean cast off, and thereupon setteth out the mere relation betwixt God and them, to aggravate their •… in the more. For hereby it appeareth, that they were as an adulterous wife, which had on her part broken the matrimonial bond, and thereby provoked God to break the covenant on his part. Thus the cause of abrogating that covenant is by the Prophet declared to be on their part. But the Apostle speaking of the covenant abrogated after their rejection, sets down the effect thereof, which was, that God regarded them not. He would not any longer show himself an husband unto them. Thus in regard of the different times, wherein the Prophet and Apostle wrote, that which by the former is declared to be deserved on the people's part, is by the latter shown to be executed on God's part. One sets down the cause, or provocation: the other, the effect or execution of one and the same thing. Thus there is no contradiction in the Apostles words to that which the Prophet had said, but a manifestation of that which the Prophet intended, to be accomplished.
• 2. Some read the Prophets words interrogatively thus, Should I have continued an husband unto them? So it is in the margin of our English Bible. Thus is God brought in as casting off all further care of them, and not regarding them, as the Apostle expresseth it. The Prophet speaks to the rebellious people themselves: and therefore sets down the mind of God with a kind of indignation interrogadvely. But the Apostle speaketh of a people that had received their doom and punishment: and therefore expresseth it more plainly and clearly.
• 3. The word used by the Prophet and translated, I was an husband, is a vebb, and signifieth also, to have dominion. So it is translated, 1 Cor. 4. 22. Thus doth the vulgar Latin, and sundry others ancient and later interpreters of the Prophet Jeremiah take it in that place. Now to have dominion is sometimes taken in the worser part, namely, to keep them under in a kind of slavery over whom they have dominion, and to trample upon them: so is that word used, Isa. 26. 13. and such are apparently not regarded.

Every of the foresaid answers are sufficient to reconcile the seeming difference between the Prophet and Apostle.

§. 59. Of God's casting off transgressors of his Covenant.

OF the Greek word translated regard not, See Chap. 2. v. 3. §. 19.

As here the word is used it giveth a proof, that people's violating God's covenant provoketh God to cast them of. On this ground the Lord cast of the house of Eli, 1 Sam. 2. 30. and Saul, 1 Sam. 13. 13, 14. and Solomon's kingdom in part, 1 Kings 11. 11. and Coniah, Jer. 22. 28, 30. This is exemplified in sundry parables as of the vineyard, Isaiah 5. 5. of the fig tree, Luk. 13. 7. Of the olive branches, Rom. 11. 20. and of the husbandmen, Mar. 12. 9. The like is threatened against Christians under the new covenant, to whom the Apostle thus saith, If God spared not the natural branches, take heed least he also spare not thee, Rom. 11. 21. And Christ to the Church of Ephesus, thus, I will remove thy Candlestick out of his place, except thou repent, Rev. 2. 5. and to the Church of the Laodiceans, thus, I will spew thee out of my mouth, Rev. 3. 16. Lamentable experience hath given proof of the truth hereof in most of the Churches of Greece.

God's truth, justice, and wisdom moveth him, thus to deal with unfaithful confederates. His truth because he hath threatened as much. His justice, because revenge is as due to transgressors as reward to observers of the covenant. His wisdom least he might seem too indulgent to transgressors; and least transgress •… rs should thereupon grow insolent and and impudent.

It stands us in hand upon the foresaid ground to have our eye always upon the •… dition which by virtue of the covenant is required of us: and to be as careful, and conscionable in keeping the condition as we are desirous to enjoy the benefit 〈◊〉 privileges of the covenant: which now under the Gospel, is faith and repentance.

Of this phrase saith the Lord. See v. 8. §. 31.

§. 60. Of a distinct understanding of the privileges of the new Covenant.

THe Apostle having in general declared the abrogation of the old covenant, in regard of the weakness thereof, doth in this and the two verses following, distinctly describe the new covenant which succeedeth in the room of that which is abrogated. The description following showeth the new covenant to be so excellent an one, as it night well be substituted in the room of the other: and thereupon introduceth it with this causal particle FOR; or because he thus beginneth his description. This is the covenant, giving us hereby to understand that Christians ought to be distinctly and fully informed in the privileges belonging unto them. For this very end were the writings of the Evangelists and Apostles added to the Prophets.

Generals are of little use till they come in particular to be understood and applied. John the Baptist thought it not enough to say there standeth one among you, whom you know not, but also more particularly saith of Christ, Behold the lamb of God, and again, this is the Son of God, Joh. 1. 26, 29, 34.

• 1. It is a fond conceit that many think it enough, that they live in the time of the Gospel under the new covenant wherein Christ is exhibited, and the whole council of God revealed; and yet know little of the particular privileges and mysteries of the covenant. This general knowledge may be rather a means of aggravating their condemnation then bringing them to salvation if they rest therein.
• 2. Commendable in this respect is the pains of such as labor distinctly to set out this new covenant, and other mysteries of the Gospel, that so their people may the more distinctly understand the same. According to the manner of Ministers teaching, people use to conceive the mysteries of godliness.
• 3. They who, according the clear means of manifesting Gospel mysteries do clearly and distinctly understand the same will better discern the benefit of God's gracious dispensation towards them. God is here brought in to be the author of the new covenant. For it is he that saith, I will make. This doth much commend this covenant, and showeth it to be a divine covenant. Hereof see v. 8. §. 40, 41.

The word translated, make, is not the same which is used, v. 8. §. 34. nor that which is used, v. 9. §. 54. Those two words are more general then this.

This is more proper to a covenant, and signifieth to covenant: as if he had said, this is the covenant that I will covenant. The noun translated a covenant is derived from this verb: so as this verb in this place is most proper and emphatical.

This metaphor, house, is explained, v. 8. §. 36.

Of this title Israel. See v. 8. §. 36. It is here taken more largely taken then there, for here it compriseth under it all the people of God, without that difference, that was there made betwixt Israel and Judah. It is in this place spiritually taken for the whole Church of God under the New Testament called, the Israel of God, Gal. 6. 16.

§. 61. Of the time of the old Covenant passing, before the new Covenant could come in.

THis phrase after those days, sets down the time of the Gospel. Those days hath reference to the time of the old covenant. For speaking in that time he saith, the days come. The days coming were the days of the New Testament. Therefore he saith, speaking of the days of the old Covenant, after those days: When those days are finished: and hereby he implieth, that the days of the old covenant must be passed before the new covenant can be brought in; for two different covenants cannot stand together, no more then two different Priests could, v. 4. or two different Tabernacles: chap. 9. v. 8. or two different sacrifices, chap. 10. v. 9.

There must be a privation of one form, before there can be an introduction of another, v. 7. and chap. 7. v. 11.

• 1. This is to be noted against that popish Hodg-podg, whereby they confound the law and the Gospel: works and faith, holding a justification by both: which is as if light and darkness should be made to stand together. Let the Apostles opposition betwixt grace and works ( Rom. 11. 6.) be well noted against their position.
• 2. Let this make us rejoice in the passing over of those days: and take heed of entertaining any desires of their returning again. Mark the Apostles zeal in this case. Gal. 3, 1, 2, 3.

§. 62. Of the method of the Apostle.

THe substance of the new Covenant is set down in certain promises, which are as so many privileges. They are in number four; but may be drawn unto two heads.

• 1. The privileges covenanted.
• 2. The main ground or cause of those privileges. This is set down in the second Rank thus, I will be to them a God, and they shall be to me a people.

The privileges are two, Justification and Sanctification.

Justification is employed v. 12.

Sanctification is set forth in the two parts thereof.

• 1. Illumination of the mind, all shall know me, v. 11.
• 2. Renovation of the other parts, I will write my Laws in their inward part.

As for the order, the Apostle is not over strict and curious therein, it being but a circumstance.

Though the help of our understanding in conceiving th •… se several promises, I have thus distinguished them, yet my purpose is to tread in the steps of the Apostle, and to handle the foresaid promises in that order which is here by him obs •… rved: for which good reason may be given.

• 1. The first promise is so set down, as it showeth the difference betwixt the manner of declaring the old and new Covenant: That was in Tables of stone: this in men's hearts, 2 Cor. 3. 3. Therefore in this respect, it may well have the first place.
• 2. The next promise is the ground of all the other: and in that respect may fitly be set before them that follow.
• 3. The third promise is an apparent evidence of the last: and better seen and discerned.
• 4. The last promise v. 12. is that wherein the blessedness of man consisteth, Psal. 32. 15. and as the sweetest and chiefest of all the rest, reserved to the last place.

§. 63. The different writing God's Law in men's hearts under the old and new Covenant.

THe first promise (according to the Prophets and Apostles method) concerning the new covenant, is thus brought in by God himself uttering it. I will put 〈◊〉 Laws into their mind, &c.

A question is here raised, how this can be a privilege of the new Covenant, se •… ing it is said of natural men, that they show the works of the Law written in their hearts. Rom. 2. 15.

Answ.

• 1. The Apostle there hath reference to man's innocent estate, when the law was indeed engraven in man's heart: but that which was then engraven, was by his fall defaced and obliterated: therefore the Apostle saith, they then the 〈◊〉 or effect of the Law written in their heart: that is, they give evidence, that the 〈◊〉 was once written in their heart.
• 2. The evidences of that former engravement yet remaining are but as small de •… relics, having only a luster to make men inexcusable: but no clear light to 〈◊〉 them in the way of happiness. Therefore notwithstanding their luster, they 〈◊〉 said to be, not only dark, but darkness, Eph. 5. 8.

2. Quest. Had not the faithful before Christ's time God's law wirtten in their heart?

Answ. 1. It cannot be denied but that they had. God promiseth as much unto them, Deut. 30. 6. And David oft professeth, that God's law was his delight, and the joy of his heart: and that he applied his heart thereto, Psal. 119. 77. 111, 112. and in his time he said of a man truly righteous, that, the law of his God is in his heart, Psal. 37. 31.

But yet we are to put difference betwixt the old and new Covenant: the Covenant made with the Church before Christ's time, was delivered under dark and ob •… types, figures, shadows, promises, and prophesies of things to come. So as it was not so clearly, nor so ordinarily, nor so fully written in their hearts. There were but few David's in that time. But by the effectual work of God's spirit under the new Covenant, the law is more ordinarily, more plentifully, and more thoroughly writ in the hearts of God's confederates. The opposition therefore is comparatise, and the comparison is not betwixt the law, and law-writing and writing: but betwixt the manner of writing one and the same law in the hearts of confede •… , under the old and new covenant.

By laws are meant God's will made known unto his people, which is called a law, because it bindeth all, to whom it is revealed unto obedience: A law is given 〈◊〉 them, and necessity lieth upon them to observe it.

The plural number, laws, is used, because the precepts and promises of God's covenant are many: but all binding as so many laws. These two words put, write, intimate in general one and the same thing; namely, God's effectual work upon his people, whereby he maketh his word to enter into their inward parts, even into their soul.

This latter word write, is added.

• 1. To show that the new covenant is as well written as the old: but yet, after a more excellent manner: that in Tables of stone, this in fleshly Tables of the heart, •… Cor. 3. 3.
• 2. To show the continuance of this effectual work, for things written abide.

These two words also mind, heart, do in general intend one and the same thing, which is a man's soul.

Some, to distinguish them, understand under the former phrase, illumination of the mind: under the latter, renovation of the will: and whereas both the Prophet and Apostle expressly set down illumination in the third promise or privilege of this new Covenant, they answer, that there is as an apparent difference betwixt illumination, here intended and there, as betwixt the cause & the effect; for here is noted the work of God in putting his laws into their mind: there the effect of that work, which is their knowing of God.

We may the rather take mind and heart to signify one and the same thing, because in Hebrew there is no such distinction made; for there it is thus expressed, I will put my Law in their inward parts, and write it in their hearts. Ier. 32. 33. The heart is ordinarily put for the middle or innermost part of a thing: so as by those two phrases, one and the same thing may be meant. The lxx. translate that phrase, in the inward part, thus, In their mind, and the Apostle follows them.

§. 64. Of God's working on ma •… .

IN that God is thus brought in, saying, I will put and write: it clearly shows that it is God who worketh so effectually upon his confederates under the new Covenant, as they are wrought upon, I will put my fear into their hearts, that they shall not depart from me (saith the same Lord) Ier. 32. 40. And again, I will put my spirit within you, and cause you to walk in my statutes, Ezek. 36. 27. This was evidenced in the Lord's opening the heart of Lydia, Act. 16. 14.

• 1. Man of himself is utterly uncapable of any such engravements, or writing. N •… man can come to me (saith Christ) except the Father draw him, John 6. 44. The natural man receiveth not the things of the spirit of God, (of and by himself) for they a •… e spiritually discerned, 1 Cor. 2. 14.
• 2. The Ministry of man is insufficient of itself, to work upon the inward parts of others, 1 Cor. 3. 7.. 2 Cor. 3. 5, 6.

• 1. This ought to move Ministers to add prayer to their learning, reading, study, conference, meditation, and other like helps. Prayer is a means sanctified to obtain divine help. Ministers therefore ought in their ministry thus to pray, Lord open the eyes of these men, 2 Kings 6. 20. Commendable in this respect is the custom of praying before and after Sermon: so ought they to do before and after private r •… ading, and studying even in their closet. Neglect hereof makes much pains to be fruitless.
• 2. People may hereby learn to depend not wholly or only on the outward ministry: but rather on God's blessing. Indeed means are sanctified; but the blessing resteth in God, Deut. 8. 3. If God put not, and write not his Laws in our inward parts, all that man can do is nothing.

Two extremes are hereupon carefully to be avoided.

• 1. That sanctified means be not despised. Proud Anabaptists and profane liber •… ines are too prone hereunto.
• 2. That means be not too much relied and doted upon. New Converts are t •… o prone hereunto. The golden mean is the best and safest.

§. 65. Of the efficacy of God's work.

THe foresaid duties are the rather to be observed, because God's work is •… all. The Greek expression thereof in this place is this word for word, G •… ving my Laws into their mind, and I will write them in their hearts. In giving them to men, he doth cause them to be fast set led in them. The word giving may be •… sed to show his freeness in doing what he doth. The other word translated 〈◊〉 , is a compound: and signifieth to write in a thing.

The proposition, in, is twice used. Once in composition with the verb: and then joined with the nown, which carrieth great emphasis, and implieth a deep & indelible writing or engraving of a thing. Man may cause God's law to be sounded to the ear: it is God's work so to engrave it in the soul. So effectual is God's work, that they whose heart he enlargeth, and whom he draweth will run after him, Psal. 119. 3 •… . Cant. 1. 3. He worketh in men both to will and to do. Phil. 1. 13.

• 1. God is able to dive into the bottom of a man's soul, and to search the innermost part thereof. The word of God is quick and powerful, &c. Heb. 4. 12. It is the word of him that will have this power manifested.
• 2. The end of God's work is to perfect grace, 1 Cor. 1. 8. Phil. 1. 6. and to being men to the end of all which is the salvation of their soul.

This may serve for trial, to know whether God's work have accompanied the ministry under which we live. Such men as have long lived under the best outward ministry that can be, and yet remain ignorant, unresolved, without spiritual love, comfort and joy, and have their hearts fixed on the world, have not been wrought upon by God. God hath not put his laws into their innermost parts! many meanly accounted of in the world, may have more of God's work in them, then others that are accounted great in dignity, policy, learning, and other like parts.

§. 66. Of informing the understanding first.

THese words which the Apostle useth of putting God's laws into men's mind, and writing them in their hearts, and the order which he useth in setting 〈◊〉 down, first the mind, then their hearts, showeth, that God first informs the understanding of men: and then reforms their other parts. In this respect saith Christ, the dead shall hear and live, John 5. 25. God first opened David's ears, and then put his law in his heart, Psal. 40. 6. 8.

The understanding is the most principle faculty of the soul: it is as a Q •… een, a Commander, a guide. What it conceiteth for truth the will followeth as good: 〈◊〉 thereunto draweth all the powers of the soul, and parts of the body.

Ministers are herein to imitate God, and to their best endeavor, to instruct people in the mysteries of godliness, and to teach them what to believe and practice: and then to stir them up in act and deed, to do what they are instructed to do. Their labor otherwise is like to be in vain▪ Neglect of this course is a main cause that men fall into so many errors, as they do in these days.

§. 67. Of the Lord's being a God in peculiar to his consederates.

THe second promise or privilege of the new Covenant is thus expressed, And I will be to them a God, and they shall be to me a people. Both the Hebrew and the Greek thus read it, word for word, I will be to them for a God. And they shall be to me for a people: