Commentary on Hebrews

§. 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: which implieth, that, as God would be their God, so upon all occasions, he would show himself so to be. And in like manner, would 〈◊〉 that he had taken them for his people, by doing good unto them in all their ne •… ds.

The very substance of the new Covenant is expressed in this promise, which is not only a distinct, and particular promise in itself: but also the foundation, and ground-work of all the rest; for on this ground that God is our God, and hath taken u •… to be his people, he pardons our sins, enlightens ourminds, and puts his laws into o •… r hearts.

Concerning this privilege two especial questions are moved.

〈◊〉 . 1. W •… ether Jehovah be not the God of the whole world? If he be, how is this a privilege appropriated to a peculiar people.

Answ. This title to be a God, and to have a people, is taken two ways.

• 1. In a general extent unto all, over whom he retaineth an absolute sovereignty, having made them, and continuing to substain and govern them: for in him all live, and move, and have their being, Acts 17. 28.
• 2. In a peculiar respect the Lord is their God, and takes them for his people, of whom he takes an especial care to bring them to eternal life. Of these it is said, ye are a chosen generation, a peculiar people, 1 Pet. 2. 9. By this distinction we may see how God is the Savior of all men, especially of those that believe, 1 Tim. 4. 10.

Quest. 2. Was not Jehovah in this peculiar respect th •… God of the Jews; for it is said, •… e shall be a peculiar treasure unto me above all people, Exod. 19. 5.

Answ. This must here be comparatively taken in regard of a more clear, full, effectual manifestation of God's tender, entire, and fatherly respect to his confederates under the new Covenant, then under the old.

On the foresaid respects, God's especial respect is appropriated to those who are under the new Covenant: he is in an especial manner a God to them. As the promises in the Old Testament tending hereunto, were intended to them, so in the New Testament they were applied to them. Of them saith Christ, I ascend unto my Father, and your Father, and to my God, and your God. John 20. 17. And God himself thus, I will be their God, 2 Cor. 6. 16.

Believers under the new Covenant are incorporated into the body of the Mediator of the new Covenant actually exhibited: and in that peculiar respect, as the Lord is his Father and God, so he is their Father and God.

• 1. Good ground have we who live under this Covenant, to apply to ourselves this singular privilege, and to take God for our God and Father: and to have i •… in our minds whensoever we approach unto him: for 〈◊〉 end this phrase, our Fa •… , is prefixed to the Lord's prayer. Of the manifold comforts that thence arise, see the Guide to God §.
• 2. This gives us good ground to cast our care on God, resting upon this, with much confidence, that the Lord is our God. From thence we may well infer that 〈◊〉 careth for us, 1 Pet. 5. 7. and will nourish us, Psal. 55. 22. What can work more content in a man then this that the Lord is his God.

Quest. What ground may we have to apply this special relation of God to ourselves?

Answ.

• 1. God's offering himself to be our God.
• 2. God's making this a particular branch of his new Covenant.
• 3. God's faithfulness in making good what he offereth and covenanteth.
• 4. God's command to us to believe as much.

They know not God whose hearts are not ravished with this privilege, that the Lord should be their God. The Lord thereby showeth that his mind •… is to protect them from all things hurtful, and to provide for them all things needful. This doth David set forth to the life, Psal. 23. 1. &c. This was it that made David to acknowledge God to be his portion forever, Psal. 73. 26. and 119. 57. and thereupon •… o say the lines were fallen unto me in pleasant places, yea I have a goodly Heritage, Psal. 16. 6.

§. 68. Of God's taking his consederates to be a peculiar people to himself.

THey to whom the Lord is in special their God, are by him taken to be his special and peculiar people. Thereupon this clause is added to the former, and they shall be to me a people. Very frequently therefore are these two clauses joined together, as Ier. 31. 1.

This setteth down a dignity and a duty. A condition of God's people and their disposition.

Their dignity and condition is, that God chooseth and calleth them out of the world to be his peculiar people to guide, govern, protect, nourish, provide for, and bless with all blessings. Upon this ground saith the Lord to the Israelites his confederates, ye shall know that I am the Lord your God, which bringeth you out from under the burdens of the Egyptians, and I will bring you in unto the Land, &c. Exod. 6. 7, 8. An Apostle thus bringeth in God speaking unto such, I will dwell in them, and 〈◊〉 in them, &c. 2 Cor. 6. 16. The many titles of eminency given to God's confederates, 1 Pet. 2. 9. do prove as much. And the difference that is made betwixt them and •… thers, Exod. 19. 5. Deut. 10. 14, 15. Excellently is this set forth in the parables of a Vineyard, Isai. 5. 1. &c. and of a Fig tree. Luke 13. 6. &c. In these parables it is d •… monstrated, that God's people are to him as a Vineyard, in comparison of other open wild fields: and as a Fig tree in comparison of other wild trees, as Crab-trees, and other hedge trees.

God thus taketh them as peculiar to himself, not as if he stood in need of them, as Kings and other Masters do of their special and peculiar servants. God is absolute in himself: he neither needeth anything that man can do (my goodness extendeth not to thee, saith David, Psal. 16. 2.) nor can he receive anything from man, Job. 35. 7. It is for the good of those whom God chooseth, that he chooseth them to be his 〈◊〉 people: as some Kings will take such and such to be of their Court, & to settle them in special Offices, and to be of their bed-chamber, and to be their favorites, even for their good. David would have had Barzillai to have gone with him to Court, that he might do him good. So he did to Chimham, 2 Sam. 19. 33, 38. for this end God taketh us to be his Sons and Daughters, 2 Cor. 6. 18. and Christ taketh us to be M •… mbers of his body, 1 Cor. 12. 12. yea his spouse, Eph. 5. 32.

Much doth this amplify God's good respect to his confederates. Hereby not only the affection of the Lord in offering himself to them to be their God in peculiar is manifested, but also their happy condition. The excellency of this condition is such, as it is sufficient to swallow up the baseness of all outward mean conditions: even as a bright light brought into a dark room, swalloweth up that darkness. If we be one of God's people, what need we care whether in outward condition we be mean or great, poor or rich, bond or free. He that is called in the Lord, being a Servant, 〈◊〉 the Lord's freeman, 1 Cor. 7. 22. What people can have better Laws, privileges, •… rogatives, immunities, p •… ovision, protection, then the people of God, Deut. 4. 7, 8.

§. 69. Of the duty of God's peculiar people.

THis phrase, they shall be to me a people, doth also imply the disposition of God's confederates: a mind and disposition answerable to their privilege: or at 〈◊〉 a duty, that they ought to be of such a mind and disposition: Both may stand together, yea both will stand together, because it is their duty, their mind will be correspondent, their mind will be set to do their duty. They whom God takes for 〈◊〉 people, will carry themselves as becomes God's people. They to whom God saith it is my people, will say, the Lord is my God, Zac. 13. 9. Hos. 2. 23.

When God alters the condition of people in a spiritual respect, he also alters their disposition. He gives them a new heart and a new spirit, Ezek. 36. 26. When God said, seek ye my face: the heart of his confederates say, Thy face Lord, will I seek. Psal. 27. 8.

• 1. This is a matter of trial, whereby we may know whether God be our God, and we his people. This will be known by our disposition and conversation towards God. Though our disposition be not the cause of God's affection, yet it is so p •… oper an effect, as where the latter is not, the former cannot be presupposed to be. A Son bonoureth his Father, and a servant his Master: If then I be a Father, where 〈◊〉 〈◊〉 〈◊〉 ? and if I be a Master, where is my fear, saith the Lord of Hosts. 〈◊〉 . 1. 6.
• 2. Let this therefore quicken up us, who take the Lord for our God, to carry our sel •… es as God's peculiar people. This is that worthy walking, which is much pressed in Scripture, Col. 1. 10. Eph. 4. 1. for this end God hath chosen us to be his peculiar people, 1 Pet. 2. 9. This God expects: this God will exact, Isa. 5. 4. Luke 13. 6. If answerably we carry ourselves, we satisfy God's expectation: we gain assurance to our own souls, and give assurance to others, that the Lord is our God, and we his people.

§. 70. Of the meaning of the eleventh verse.

IN this verse is set down a third promise or privilege of the new Covenant. It is in one word, illumination.

The manner of expressing it, is so transcendent and Hyperbolical, as it causeth many doubts.

It is set down two ways, 1. Negatively. 2. Affirmatively.

The negative implieth such abundance of knowledge under the new Covenant, as they who live under it shall not need any helps for attaining more.

The copulative con •… unction and, showeth that this privilege, how great soever it be, appertaineth to God's peculiar people.

In the Greek there is a double negative, which addeth much emphasis: and i •… as if he had said, and they shall in no wise teach. Of this emphasis, see chap. 13. v. 5. §.

This phrase shall not teach, is not to be taken of a careless neglect of means in such as have a charge over others, as if they should no way seek to instruct them: but rather, of that great measure of knowledge which all should have, as they should not need to be taught or instructed.

The teacher or instructer is indefinitely set down thus. Every man, and that twice for emphasis sake. It implieth, that no manner of teacher shall be needful: nor particular Neighbor, nor Master, nor Parent, nor Tutor, nor Schoolmaster, nor Minister, nor any other.

These two words Neighbor Brother, are oft indefinitely used, and comprise all of all sorts. For everyone with whom we have any relation, or any commerce, or anything at all to do, is in Canaan's language, styled a N •… ighbour, Luke 10. 29. and a Bro •… her, Mat. 5. 22.

These two Titles 〈◊〉 •… sed, •… o show that duty which all men owe to another, and that respect which they should bear one to another. A Neighbor must every way be helpful to his N •… ighbour: much more a Brother to a Brother. Such are bound, and ought to be ready to instruct one another, as need requireth. If they do it not, who can be thought to be ready to do it: and if such need not instruction, who may be thought to need it?

That knowledge wherein they shall so much abound, is set down under this phrase, Know the Lord. Under this is comprised knowledge of the whole will of God, and of all the mysteries of godliness, which by the word of the Lord are revealed.

The phrase is used. 1. For distinction sake, to show that the knowledge under the new Covenant, is not of State-matters, and worldly affairs; but of such matters as have especial respect to the Lord: to know how we may be accepted of him, and enjoy his favor, and how we may please and honor him.

2. For excellency sake. The excellency of knowledge much consisteth in the object whereabout our knowledge is exercised, or thing known. Therefore to show that the best knowledge is here meant, The Lord is made the object thereof.

The word know, implieth more then such a general knowledge, as reprobates and Devils may have. It implieth such a knowledge of the Lord, as will make them who have it, account the Lord the only true God: and both rest on him as on the fountain of goodness, for all good things and subject themselves to him, as to the absolute Sovereign over all.

The affirmative part is brought in by way of a reason, as is evident by this causal particle; For, or Because. And it is a forcible reason; for •… if all shall know the Lord, one need not instruct one another. It implieth that the Lord's confederates under the new Covenant, shall prove so good proficience, as they shall have good understanding of everything that is needful to be taught them.

This general particle All, is to be restrained to all tha •… in truth belong to the new Covenant.

Lest this general all should be too much restrained to some sorts of people under the new Covenant, as to Divines, Scholars, Noble •… , rich men, men grown in years, or other like, this distinction, from the least to the greatest, is added: whereby none at all is excepted, whether great or mean, Minister or People, University or Country: all of all sorts shall attain to the knowledge here intended.

Th •… se two superlatives, least greatest, are in the Greek positives, and so translated, Act. 26. 22. Rev. 11. 18. and sundry other places. But to show that none at all are here exempted, the sup •… rlative is used: so Act. 8. 10.

§. 71. Of the different interpretation of the eleventh verse.

THe foresaid literal sense of this verse being so highly transcendent, seemeth at first sight to be impossible: and thereupon by divers persons is diversely interpreted.

1. Some apply it to the state of Saints in Heaven, because here we know in part: but t •… en shall we know as we are known, 1 Cor. 13. 12.

Answ. Though that application may fitly stand with the letter, yet it is not agreeable to the scope of the Apostle, which is to set forth the privileges of the Church under the Gospel.

2. Others apply this privilege to the Apostles themselves, to whom Christ promised to send the spirit of truth, who should guide them into all truth, Joh. 16. 13.

Answ. These restrain the words too much. Though the Apostles may not be excluded, but rather accounted the chief and principal of that number to whom this privilege is promised: yet this is no more to be restrained to them alone, then other privileges of the new Covenant.

Besides, an Apostle thus •… aith of himself, now I know in part, 1 Cor. 13. 12.

3. Others apply it to the Churches planted by the Apostles, who are said to be 〈◊〉 in all knowledge, 1 Cor▪ 1. 5. and to abound in knowledge, 2 Cor. 8. 7. and to 〈◊〉 •… ll things: and not to need that any man teach them. 1 Joh. 2. 20, 27.

〈◊〉 .

• 1. Though this application extend the privilege further then the former 〈◊〉 ; yet it restrains it too short of the extent intended. For it is intended to all 〈◊〉 the new covenant even unto Christ's second coming.
• 2. The Churches in the Apostles time had need of further instructions: for which 〈◊〉 were appointed to water what the Apostles had planted: and ordi •… pastors were settled in particular congregrations: and the Epistles of the Apo •… were added for the Churches fur •… her instruction.

•… . Others restrain it to the recalling of the rejected Jews, which shall be at the 〈◊〉 of the world. For they suppose that a greater light of knowledge shall then 〈◊〉 •… orth then ever did before: and that then there shall not be such need of means 〈◊〉 hath been before.

Answ.

• 1. Though it be granted that knowledge shall then abound more then formerly: yet to restrain this privilege to that time, will much impare the extent of God's goodness to all his confederates under the new covenant.
• 2. Though knowledge shall then abound, yet shall it be by God's blessing on the 〈◊〉 , that then shall be used: neither can it be imagined, that this promise shall 〈◊〉 literally be accomplished.

5. Others extend this privilege far enough, even to all ages of the Church: but in this extent they stretch the privilege itself too far: namely, to immediate inspiration: they infer that all of the true Church have such understanding of the my •… of godliness, and that by immediate inspiration and revelation, as there i •… no need of any ministry. On this ground they cry out against Schools of lear •… Colleges, Universities, Arts, Tongues, and other means of attaining knowledge. From this proud conceit, they are called Enthusiasts.

Answ. This of all the rest is the falsest gloss, and grossest error: directly against the evidence of Scripture, and common experience. Scripture warranteth means, experience showeth that the learning and knowledge which men have, is attained by the use of ordinary means.

There are two grounds of this error.

• 1. They take that simply which is spoken comparatively, as we shall after hear.
• 2. They sever the privilege from the means, which ought not to be done in those things, for which God hath sanctified means.

6. Others apply this privilege of knowledge to faith in Christ, love of God, joy in the Holy Ghost, and other like Christian graces, to which, they say, God's confederates need not be exhorted, because they are forward enough thereto of themselves: and all of them shall have a sufficient measure thereof. This their exposition they ground upon the Chaldee Paraphrase, which thus expoundeth the words of 〈◊〉 , They shall not teach every man his neighbor, and every man his brother 〈◊〉 , know to •… ear the Lord, for all shall learn to know the fear of me: He putteth knowledge of the fear of God, for knowledge itself.

Answ. 1. A Paraphrase is not a sufficient rule to expound the word of God.

1. That exposition no whit resolveth the doubt: for it is as much if not more to love and fear God, to believe and joy in him, then to know him: all these and other like graces presuppose knowledge. They cannot be without knowledge, yet knowledge may be wi •… hout them. If therefore this prophesy be true of such gra •… , much more may it be true of knowledge.

7. To apply this privilege to the knowledge here expressed: and to extend it to all of God's covenant: yet not to pu •… fe up any with vain conceits: this which is here promised is to be taken comparatively and respectively.

• 1. Comparatively in reference to those who lived under the old covenant, when the mysteries of godliness were so obscurely and darkly in rites, types, and prophecies, as very few conceived those mysteries. They that did conceive anything, conceived but some few general notions thereof. They needed to be taught what was the mystery of the Tabernacle, of the Altar, of the Sacrifices, of the •… ncense, of the manifold washings, and of other like external rites.
• 2. Respectively: and that in two especial respects.
  • 1. In respect of the revelation of the mysteries of God.
  • 2. In respect of opening our understandings to conceive them.
  • 1. In respect of the revelation of the mysteries of the Gospel. The whole counsel of God is so fully and distinctly, so plainly and perspicuously made known, that any person under the new covenant of any mean capacity, that diligently attends upon the ministry of the Gospel may understand the same: so as now there is not such need, as under the law to stir up men to know God: or to instruct them in the meaning of this or that article of faith, which is revealed by the Gospel, because it is so clearly revealed.
  • 2. In respect to the manner of opening men's understandings, it is much more powerful and effectual then under the old covenant. We have not only the ministry of man, but also the anointing of the Spirit, 1 Joh. 2. 20, 27. There is a kind of ointment called eye-salve, wherewith the sight will be quickened, though it were dim and dark before. To this doth the Apostle allude: yea, and Christ himself, Rev. 3. 18. By this anointing we come more clearly to see all the mysteries of the word, then possibly they could be seen before.

Object. The Saints under the old covenant had this anointing: whereupon David thus prayeth, open thou mine eyes, that I may behold wondrous things 〈◊〉 of thy law, Psal. 119. 18. And the law is said to •… nlighten m •… ns eyes, Psal. 119. 8.

Answ. That anointing was nothing so powerful as the anointing und •… r the Gospel: nor the enlightening.

§, 72. Of knowledge a privilege of the new Covenant.

ONe general point intended in this third promise of the new covenant is this, knowledge of the Lord is one of the prerogatives of the new covenant. This promise is intended to them, my people shall know my name: they shall know in that day, &c. Isaiah 52. 6. and Hos. 6. 3. These and other like prophecy •… , are thus manifested to be accomplished. The new man is renewed in knowledge, Col. 3. 10. 〈◊〉 have an unction from the holy one, and ye know all things: and ye need 〈◊〉 that any man teach you, 1 Joh. 2. 20, 27.

This must needs be a privilege of the new covenant, because it is the ground work of all graces. If the understanding be not well enlightened, the will cannot follow that that is good, nor the affections be duly ordered. If thine eye be single, thy whole body shall be full of light: but if thine eye be evil, thy whole body shall be full of darkness, Matth. 6. 22, 23.

• 1. By this privilege sundry erroneous positions are discovered: as
  • 1. Ignorance is the mother of devotion. See Chap. 3. v. 10. §. 112.
  • 2. An implicit •… aith is sufficient: that is, as Papists expound it, an assent to what the Church holdeth, though he that pretendeth to assent, know not what the Church holdeth. This is the ground of much error: and the bane of all sound confidence.
  • 3. The Scripture is not to be translated into the vulgar tongue. This is an error so gross, as Papists dare not stand to it: but have themselves translated it.
  • 4. The word is to be publicly read in Latin. The Apostle doth mainly oppose against this error, 1 Cor. 14. 2. &c.
  • 5. It is unlawful for lay people to read the Scripture. Thus they show themselves like those who shut up the Kingdom of heaven against men, &c. Matth. 23. 13. yea, they are like dogs in the manger, which neither •… ateth provinder, nor suffereth the horse to eat it: wretched guides are they and their followers a miserable people. The guides are Satan's 〈◊〉 : their followers are Satan's prey. There is no one thing whereby Satan getteth greater advantage against people, then by the foresaid positions of ignorance.
• 2. The foresaid privilege of the new covenant should quicken us up, who are re •… to the time of this covenant, to seek after knowledge: As an help hereunto, 〈◊〉 〈◊〉 Whole Armor of God, Treat. 2. Part. 8. on Eph. 6. 17. of God's Word. §. 7.

§. 73. Of that knowledge which everyone under the new covenant hath.

THe privilege of knowledge under the new covenant is extended to all that appertain thereunto. All shall know me, saith the Lord, from the least to the greatest▪ 〈◊〉 children shall be taught of the Lord, Isa. 54. 13. Christ gives witness to the ac •… hereof, John. 6. 45.

God takes an especial care of everyone of his confederates, and will not suffer 〈◊〉 to remain without instruction.

Hereby may we give proof, whether we be admitted into this covenant or no. If we be, then assuredly we have knowledge of the Lord: such knowledge as will make 〈◊〉 subject to him, and rest upon him.

It is not a small measure of knowledge, that in these times is sufficient. The forementioned description of this knowledge, thus, They shall not teach every man his 〈◊〉 , &c. showeth, that the knowledge of the Lord shall abound under the new covenant. It was foretold that the earth shall be full of the knowledge of the Lord, as 〈◊〉 〈◊〉 cover the Sea, Isa. 11. 9. This is manifested to be accomplished, 1 John. 2. 27. 1 Cor. 1. 5. 2 Cor. 8. 7.

• 1. Hereby a clear difference betwixt the two covenants is manifested.
• 2. Evidences are hereby given of the increase of God's goodness.
• 3. This makes much to the honor of Christ: and gives evidence that the only be •… Son who is in the bosom of the father hath declared him, Joh. 1. 18.

• 1. It is a strange conceit, and contrary to this prerogative, that men may have too much knowledge. Hereof see The Whole Armor of God. Treat. 2. Part. 8. of the Word of God on Eph. 6. 17. §. 23.
• 2. The practice of many comes too near to that opinion: For they content themselves with a small measure of knowledge. Because when they have done all that they can, they can know but in part, a very small part of knowledge satisfieth them▪ Can such indeed be imagined to have a right to the new covenant?
• 3. This transcendent description of the degree of knowledge which under the n •… w covenant is promised, should stir up such as think they know much, yet further to grow in knowledge till they be rich therein, (1 Cor. 1. 5.) and filled therewith ( Col. 1. 9) and abound in it (2 Cor. 8. 7.) This is the duty of private Christians: how much more of Parents, Masters, Ministers, and others who are in place to instruct those that are under them.

§. 74. Of pardon of sin the ground of other privileges of the new Covenant.

THe fourth promise and privilege is laid down in this verse. It is the justification of a sinner, consisting in the pardon of sins. This is a great one in itself: and it is laid down, as the ground and cause of all the rest. The conjunction of connection which is a causal particle FOR, or Because, implieth as much: so as God's mercy in pardoning the sins of them whom he receiveth into the new covenant, is the cause of all other privileges of the new covenant. For this causal conjunction, because, hath reference to all, and every of the forementioned privileges. Because God is merciful in pardoning our sins, he putteth his law into our hearts, He is to us a God, and he teacheth us to know him. Thou hast (saith Hezekiah) in lov •… to 〈◊〉 soul delivered it from the pit of corruption: for thou hast cast all my sins behind thy •… ack, Isa. 38. 17. He maketh God's mercy in pardoning his sin, the cause of God •… freeing him from destruction. The like reason doth God himself render of redeeming his Church, Isa. 44. 22. Hence is it that David setteth this favor of God in the first place, Psal. 103. 3. and first craveth it, Psal. 51. 1. Yea and placeth blessedness therein, Psal. 32. 1, 2.

By God's pardoning of sin all th •… t hinders mercy is removed. For sin is that cloud, which keepeth away the light of God's mercy: the dam that keepeth the currant of God's grace from flowing on to us: and the bar that fast closeth the door against God's entering into our soul. When that cloud is dispelled: and that dam broken down, and that bar pulled out; a ready way is made for God's mercy to come unto us.

• 1. Hereby is discovered the vileness of sin, and the wretchedness wherein we lie by reason thereof. So long as sin lieth on us, no grace and favor can be expected from God: neither can there be any comfortable communion betwixt God and u •… . God in himself is to sinners, as sinners, a consuming fire: Heb. 12. 28. and 〈◊〉 are as stubble. Take notice hereof, that sorrow for sin, hatred of sin, desire of pardon, and faith therein may be wrought in your hearts.
• 2. This doth much amplify the benefit of the pardon of sin. It is a great benefit in itself: but much greater in that it is a means of the forementioned blessed privileges: namely, that God is moved to write his Laws in our heart: to be our God: and to cause us to know him. On this ground might Christ well say to a poor distressed man, Son be of good cheer, thy sins be forgiven thee, Matth. 9. 2. Assurance of the pardon of sin is the most sovereign ground of comfort that can be.
• 3. This may put us on to do the uttermost that possibly we can, to attain assurance of the pardon of sin: and to give no rest to our souls till we have attained some evidence thereof. In this case the advice which the wiseman giveth to a debtor ( Prov. 6. 3, 4, 5.) is to be observed. The very horror of sin in itself, and the woeful plight whereinto it bringeth sinners is motive enough to enforce this point. But behold a stronger motive: a positive motive. The privileges that it bringeth with it. Upon pardon of sin followeth every good gift: even whatsoever the sanctified heart of man can desire: for what can it more desire, then what is comprised 〈◊〉 the privileges of the new covenant. Were this well weighed, it would make us cry for pardon of sin: and plead the grounds thereof as David did, Psal. 51. 1. Had a man but one request, in his own behalf to make unto God, surely this which the Publican made, God be merciful to me a sinner (Luk. 18. 13.) would be the best.

§. 75. Of God's being pacified with his consederates.

THe Lord thus setteth down the ground of pardon of sin, I will be merciful to their unrighteousness. The Greek word properly signifieth one that is appeased, or pacifi •… d by a Mediator. The Hebrew word used by the Prophet, ( Ier. 31. 34.) may also be applied to the same sense. We translate it forgive: which is the general intendment of it. For they that are appeased, do use to forgive. That Hebrew word is translated, spare, Deut. 29. 20. Another Hebrew word of the same Letters, but transposed, hath a contrary signification: for it signifieth to consume, or utterly destroy, Deut. 28. 38.

There is another Hebrew word, oft used in the same sense that the word of my Text is, which properly signifieth to cover, and metaphorically to make an atonement, Lev. 16. 33, 34. The cover of the Ark had a name derived from this word, and translated in English, a mercy-seat, Exod. 25. 17, 18. The Latin translates the word of my Text, and this latter H •… brew word, propitius, and we in imitation thereof propitious, that is, pacified, favorable, merciful. Hence is it that Christ is called a propitiation, Rom. 3. 25. 1 Joh. 2. 2. One that doth appease: so as the mercy of God presupposeth the mediation of Christ.

This is the ground of God's pardoning our sins. Thus much is implied under this phrase: he will be merciful unto his land, and to his people, Deut. 32. 43. On this ground the Publican thus prayeth, God be merciful to me a sinner: Luk. 18. 13. And on the same ground the Lord promiseth to pardon his people. For where Moses thus prayeth, Pardon the iniquity of this people according to the greatness of thy merc •… , the Lord returneth this answer, I have pardoned according to thy word, Num. 14. 19, 20. •… here it is said to the Lord, There is forgiveness with thee, (Psal. 130. 4.) the word 〈◊〉 my Text is used.

This is a great encouragement to go to the throne of grace, where is the fountain of all blessing. Whereas, dread of the divine Majesty, and fear of divine wrath and vengeance keeps many from approaching thereunto, that dread and fear is re •… , in that the foresaid throne is to God's confederates a propitiatory, a mercy 〈◊〉 , which was prefigured by the cover of the Ark, Exod. 25. 17. When David be •… rd that Saul was pacified towards him, he was in his presence as in times past, 1 Sam. 19. 7. and when Absalom heard that, his fathers heart was toward him, he came 〈◊〉 , 2 Sam. 14. 33. Yet these were but men, and prone to alter their mind. S •… old not we much more upon this ground of the pacification of the immutable God boldly approach to him.

§. 76. Of the full pardon of all sin in God's confederates.

THat which most discourageth people from approaching to the holy God, is their sinfulness. Therefore God himself doth here expressly say, that he will be merciful to their sins. The proper object of God's mercy here intended is the 〈◊〉 . God therefore is merciful to men's sins, when he is merciful to their persons in removing their sins. This is clearly set down under this phrase, 〈◊〉 merciful to me a sinner, Luk. 18. 13. See more of this word, Chap. 2. v. 17. §. 180.

That neither the several sorts of sins, nor yet the multitude of them should keep us from approaching to the throne of grace, three several words are •… ere used, unrighteousnesses, sins, iniquities. And all of them in the plural number.

The first, unrighteousnesses, according to the proper notation of the Greek, may be applied to such acts of justice, as are done to men. For it is contrary to righteousness or justice, whereof see Chap. 1. v. 9. §. 114.

The second word, sins, is a general word, and according to the notation of the Greek word may imply a not following of that which is set before are: for he sinneth that followeth not the rule that is set before him by God.

The third word iniquities, according to the notation of the Greek signifieth in general, transgressions of the Law. Of the notation hereof, see Chap. 1. v. 9. §. 116.

This word is by some appropriated to sins against God, as the first to wrong against man.

In the Hebrew there are but two words: yet so general as they comprise all mann •… r of sins under them: whether against God or man.

Hereby we are given to understand that the sins of such as God receiveth into covenant, hinder not his favor towards them, for he is merciful in pardoning sins. Hereupon a Prophet joineth these two together thus, To the L •… rd our God belong mercies, and forgivenesses, though we have rebelled against him, D •… n. 9. 9. And another thus, God •… eing full of compassion forgave their iniquity, Psal. 78. 38.

The ground hereof, is the freeness of his grace, and that full satisfaction, which •… e hath received from his son.

Admirable is the comfort which hence ariseth to a poor sinner. Knowledge of sin, and a deep apprehension of the guilt thereof, lying upon the conscience, cannot be but like that hand writing, which appeared to Belshazzar: which changed his counterarce, troubled his thoughts and loosed the joints of his loins, Dan. 5. 6.

But knowledge of the ground of God's pardoning sin, and faith therein removes th •… t 〈◊〉 , and worketh much confidence and comfort, in that their sins shall not hinder the brightness of God's favor from shining upon them.

This comfort is much amplified by the extent of that mercy of God unto all manner of sins. Hereof see my Treatise of the sin against the Holy Ghost, §. 6.

Yet further to amplify this privilege of pardon of siu, the Lord addeth this clause. I will remember them no more. Of remembering a thing, see Chap. 13. v. 7. §. 95. It imply •… h a fourfold act.

• 1. To lay up in the mind what is conceived thereby.
• 2. To hold it fast.
• 3. To call it again to mind.
• 4. Oft to think on it.

In that God saith, I will remember their iniquities no more, he implieth that he will neither lay them up in his mind, nor there hold them, nor call them again to mind, nor think on them: but that they shall be to him, as if they had never been committed. God's discharge of their sins shall be a full discharge: such sinners shall never be called to account for them▪ Both guilt and punishment of them shall be clean removed. This is set forth to the full by many pertinent metaphors which the Holy Ghost useth in this case; whereof see the Guide to go to God, or an Explanation on t •… e Lord's Prayer, 5 Pet. §. 130, &c.

§. 77. Of the absolute promises of the new covenant.

THe manner of expressing all the forementioned promises of the new covenant is absolute, so as God undertaketh to perform them all: thus, I will put my law •… into their minds; I will be to them a God: All shall know me: I will be merciful to their sins. Hereby it is manifest that the privileges of the new covenant are absolutely promised to be perfomed on God's part. It is God that justifieth, Rom. 8. 33. Sanctification is absolutely promised, Ezek. 36. 25, &c. So the parts thereof. Concerning mortification it is said, Sin shall not have dominion over you, Rom. 6. 14. Concerning vivification it is also said: He that raised up Christ from the dead, shall also quicken your mortal bodies, by his Spirit that dwelleth in you, Rom. 8. 11. Concerning perseverance it is said, Christ shall confirm you unto the end, &c. 1 Cor. 1. 8. and for the blessed end of them all, Christ saith, It is your Fathers good pleasure to give you the Kingdom, Luk. 12. 32.

Experience of man's vanity and folly in forfeiting the first covenant, when he had power and ability given him to keep it, moveth God in his tender respect to man, not to leave the receiving of the benefit of the new covenant in man's power and will: but to undertake the whole work himself: and absolutely to promise, both the means and end of all.

• 1. Herein lieth a main difference betwixt the covenant of works and grace. In both life is promised; but in the former upon condition of perfect obedience to be performed on man's part. In the latter absolutely.

Object. There is also a condition of faith and repentance required by the new cov •… nant, Mark. 1. 15.

Answ.

• 1. He that requireth that condition, promiseth also to work it in us, for fai •… h is the gift of God, Eph. 2. 8. And God also worketh repentance in his consederates.
• 2. Faith is only a means of receiving Christ, who hath purchased life for us: and repentance is a qualification to fit us for the fruition thereof.
• 3. They are enjoined as evidences to give us assurance that God hath prepared eternal life for us.
• 4. God, who beginneth the grace in us by his Spirit, continueth that Spirit of his to nourish and increase all needful grace, till we be brought to the end of all, the salvation of our souls.

• 2. Upon these absolute promises we ought to believe that they shall be all accomplished: so assuredly it shall be according to our faith. In prayer for knowledge of God's will, for having it put in our hearts, for pardon of sin, yea, and for eternal life let our faith be fixed on God's absolute promises: thus shall we bring much comfort to our souls. This is o •… e end of joining Amen to the end of our prayers: thereof see the guide to go to God. §. 242, 244. Of absolute promises and the use of them, see the whole Armor 〈◊〉 G •… d, Treat. 2. Part. 6. On Eph. 6. 16. Of Faith. §. 75.

§. 78. Of the resolution of Heb. Chap. 8. v. 8, 9, 10, 11, 12.