The Mystery and Marrow of the Bible

APHORISM I.

THE four first of these Denominations are expressed in the Narrative of this Covenant by Jeremiah and Paul: and give us Occasion to add the two last from other Scriptures. Now because Names fitly given; do singularly denote and signify to us the very Natures of Things; and are as the Shell, which being opened discovers to us the Kernel therein comprised: let me a little explain and open these Names in order.

I. A NEW-COVENANT. Jeremiah calls it 〈 in non-Latin alphabet 〉 Berith chadasha; The Apostle also stiles it 〈 in non-Latin alphabet 〉 : The English Translators in both places render it, A New-Covenant. ^1. It is a Covenant: that's more then a bare naked Promise. For a Promise may be the Act of one alone: A Covenant properly is the Act and Agreement of more then one. A Promise may be Absolute, binding only the Promiser: but a Covenant properly is Conditional: containing in it the Mutual and reciprocal Terms and Conditions upon which the Federates contract and agree. The true Meaning of this Hebrew and Greek word, for Covenant, I have already declared: there see. ^2. It is A NEW-COVENANT. Now I am specially to speak to the Newness of it. This Covenant is already above 1600 years old: and yet it is still NEW. It is called A New-Covenant;

1. Because, It is a recent and lately established Covenant; A Covenant lately, last of all other Covenants Dedicated. In Scripture, late, fresh, recent things, lately done or made, or lately begun: are called New. So, fruit lately brought forth, is called New fruit; Joseph of Arimethea 's Tomb lately made, is called A New Tomb; An house lately built is called A New House; A wife lately married, is styled, A New wife, &c. So this Covenant, being, in Comparison of all other Covenants of God with man, but lately made and confirmed in the blood of the Mediator Jesus Christ, and the last Covenant that ever God made, (though above 1600. years ago,) is justly called, A NEW-COVENANT.

2. Because, It succeeds, and antiquates or makes old the former Covenant, which was given at Mount Sinai. The Apostle intimates this Reason, in these wods; — In that he saith, A New-Covenant, He hath made the first Old. Now that which decayeth and waxeth Old, is ready to vanish away. As the Sinai-Covenant is counted Old, because it gives place to this Covenant to succeed: So this Covenant is called New, because it supercedes and comes in place of the Sinai-Covenant.

3. Because, This Covenant is another and very divers from that Sinai-Covenant which it succeeds, sapercedes and antiquates. In Scripture phrase, that which is another, divers, or any way different from what was before, is called New. So, Other tongues, Acts 2. 4. are called New Tongues; Another King in Egypt, as the Septuagint hath it 〈 in non-Latin alphabet 〉 , is called, A New King; The command of mutual brotherly love urged by our Savior in another way, not only to love one another as themselves, but to love one another as Christ hath loved them, is called A New Commandment; And elsewhere John calls this both an Old Commandment and a New: Old, for the Matter and Substance, New, for the Manner and Circumstance of urging it upon them, &c. In this sense, this Covenant, being another and a very divers Covenant, both from the Old Covenant and from all that went before; Not in Substance, but in Circumstance; Not in Essence, but in Accidents: Not in Inward Constitution, but in Outward Administration; is called a NEW-COVENANT. For, This New-Covenant

(1) Is stablished upon New Promises, better Promises, then those of the Old Covenant. 1. Those Promises of the Old Covenant were more Carnal and Temporal, principally running upon visible outward earthly blessings, as The earthly land of Canaan, The outward Rest, Peace, Settlement and Prosperity which they should have there, The visible Place of worship in Canaan, &c. These Promises of the New-Covenant more Spiritual and heavenly, chiefly running in a Spiritual strain, about spiritual blessings in heavenly things in Christ, the spiritual beauty and glory of his Church, and the eternal Rest and bliss of the Elect in Heaven. As in those there was very little mention of Spirituals: So in these there is very sparing mention of Temporals. 2. Those were made in Christ to be exhibited afterwards: These in Christ actually exhibited in human Flesh already. 3. Those were more Restrictively directed to that one Nation of the Jews: These are more amply and universally extended to all Nations of the Gentiles also▪

(2) Is Dedicated with New Blood and Death of a New Sacrifice, even with the most precious Blood and Death of Jesus Christ, The Mediator and Testator, the Sacrifice of Sacrifices, once offered up to God to bear the Sins of many. Hence Christ said; This is my blood of the New-Testament. And the Apostle calls Christ's blood, The blood of the everlasting Covenant.

(3) Is written upon New Tables. Not (as the old Covenant) in Tables of Stone, denoting the people's Obdurate, Stony, Hard hearts: but in the Soft, Plyant, Yielding, Fleshy Tables of the Mind and Heart, I will put my Laws into their Mind and write them in their Hearts.

(4) Is published and tendered to a new people, to the House of Israel, and to the House of Judah. By these two Houses we are to understand both the People of the Jews and the People of the Gentiles, which should be reduced into one Body, and coalesce into one Church, under this New-Covenant. For, these two Houses of Israel and Judah, were divided one from the other in the days of Rehoboam, ten Tribes revolting from David's house, called the House of Israel: Two tribes remaining, Judah and Benjamin, called the House of Judah. Judah still continued God's people, before, under, and after the Babylonish Captivity till the days of Christ and his Apostles: Israel for their great defection from God, and his Covenant, were as it were cast off comparatively, (though God did somewhat acknowledge them) and were dispersed among the Gentiles in Assyria, Media, &c. So that, under the House of Israel, God seems to design and intend the Nations of the Gentiles: as, under the House of Judah, the Nation of the Jews, or, by House of Israel and House of Judah, he understands the whole Church under the New-Testament, because anciently the whole Church was contained in these two Houses of Israel and Judah, and the Church is called now, The Israel of God, Gal. 6. 10. To this effect this is also interpreted by others. Now this is a New-people, not Israel after the flesh, but Spiritual Israel of Jews and Gentiles incorporated together into one Church under this one Covenant: and therefore in this regard it may well be called a New Covenant.

(5) Is taught to this New people in a New way and Manner. Not obscurely, darkly, typically, and under a veil of Ceremonial Types, Shadows, &c. as Moses spake the Old-Covenant Doctrine to the old Israel, having his face all the while covered with a veil: But clearly, plainly, familiarly, and as with open face is this New-Covenant Doctrine manifested in the face of Christ. — We use great plainness of speech. And not as Moses, which put a veil over his face, that the children of Israel could not steadfastly look to the end of that which is abolished. But their minds were blinded: for until this day remaineth the same veil untaken away, in the reading of the Old Testament: Which veil is done away in Christ.—But we all with open face, beholding as in a glass the glory of the Lord, are changed into the same image, from Glory to Glory, even as by the Spirit of the Lord.

(6) Is Applyed and Confirmed to the Heart by a New Spirit of God, viz. By New degrees and New Effects of the same Spirit's Manifestation and Operation. Under the Old Covenant the spirit of God was given but so sparingly, so restrictively, To an handful of People the Jews, and in such small measure, and producing so few and small effects; that it is said, not to be given; for the Holy Ghost was not yet given, because Jesus was not yet glorified. But under the New Covenant the Spirit was shed forth abundantly, in great variety of Graces and Gifts, both upon Jews and Gentiles, beginning at Pentecost to be poured forth upon the Apostles, and afterwards falling upon private believers. Nor is it a Spirit of bondage to fear, as under the Old Covenant, but a Spirit of Adoption whereby we cry, Abba Father▪ with filial confidence and boldness, which is given now under the New Covenant; Witnessing with our Spirits that we are the sons of God, and Sealing us, being the Earnest of our inheritance until the possession of the purchased Redemption, Rom. 8. 15, 16. Gal. 4. 5, 6. Ephes. 1. 13, 14.

(7) Finally, This New Covenant is Visibly ratified by New Covenant Tokens, viz. Not Circumcision and the Passover, Dark shadows of Christ to come afterwards: But Baptism, and the Lord's Supper: Clear Representations of Christ exhibited and come in the flesh already. That of Augustine's is very apposite here; But the first Sacraments observed and celebrated by the Law, were prenunciative of Christ to come: which, when Christ had fulfilled by his coming, they are taken away; and therefore taken away, because fulfilled; for he came not to destroy, but to fulfill the Law: And others are instituted, In virtue, Greater; in utility, better; In act, easier; In number, fewer; &c. And elsewhere; But in this time after the most manifest judgment of our liberty hath shined out by the Resurrection of our Lord Jesus Christ, we are not burdened with the grievous operation of those signs which we now understand: But The Lord and Apostolical Doctrine hath delivered Some Few, for many; and those, In doing, Most easy; In Understanding, Most stately; In observing, Most chaste: As is the Sacrament of Baptism, and the celebration of the body and blood of the Lord.

Thus, this Covenant, being quite another Covenant, Not in Essence and Inward Constitution, but in Accidents and Outward Administration having wholly a New Form and Manner of dispensation; is justly called A New Covenant.

4. Because, This Covenant doth advance the Church of God and Members of Christ to a New state and condition. Under this Covenant The Church is so Reformed, Refined, Renewed, and the whole face of all things in the Church made New: that Effectively it may well be called, a New Covenant. As the gracious Image of God infused into us is called The New Man: because it renews the whole man. To this effect, this time of the New Covenant is called the time of Reformation. Which Reformation not only corrects and redresses the weakness, infirmities and insufficiencies of the Levitical Priesthood, Sacrifices, &c. by the better and most perfect Priesthood, Sacrifice, and Ministration of Christ, in the Church; But also much more efficaciously reforms and Renews everything in the elect, so that they more fully partake New Natures, New Minds, New Spirits, New Hearts, New Principles, &c. become New Creatures, walk in Newness of life, old things pass away, and all things become New.

5. Because, This Covenant was a very unknown Covenant, and wholly unheard of by the Church of the Jews till the days of Jeremiah, who first mentions the same prophetically. Now things unknown and unheard-of, are called New: as the Athenians and strangers spent their time in nothing else but to tell or hear some New thing; So the Apostles Doctrine of Jesus and the Resurrection; unknown and unheard of by the Athenians, is called New Doctrine. Thus, the New Covenant Doctrine which was to be published both to Jew and Gentile, to reduce them all in to one body of the Church; is called a Mystery, The mystery of Christ, which in other ages was not made known unto the sons of men, as it is now revealed to his holy Apostles and Prophets by the Spirit; That the Gentiles should be fellow-heirs, and of the same Body, and partakers of his PROMISE in Christ by the Gospel.

6. Because, This Covenant is eminent, excellent, admirable, far surpassing all former Covenant-Expressures: therefore it may fitly be called a New COVENANT. In Scripture-language choice, rare, eminent, excellent, admirable things, are called New. So A New Name, and my New Name, that is, An excellent Name; my excellent Name. A New Song: that is a choice, eminent Song. New wine, Psal. 4. 7. As Christ said: I will not drink henceforth of this fruit of the Vine, until that day when I drink it new with you in my Fathers Kingdom: that is, most excellent, admirable wine indeed. See also the word New used in this sense, in Ier. 31. 22. Isa. 48. 6, 9. Now this Covenant-Administration is beyond all foregoing, most eminent, excellent, illustrious, and that in many regards; as hereafter in the General Inferences will appear: and therefore its a New Covenant in this sense.

7. Finally, Because this Covenant is still to continue recent, fresh, vigorous, New; and never to wax old or wear away while this world lasts: therefore in a special manner it is called New; as the former by reason of its waxing old, and wearing away, is called Old. Mark the Apostles words; In that he saith, A New Covenant, he hath made the First Old: now that which decayeth and waxeth old, is ready to vanish away. Nor is it unusual with Scripture, to style things New in this sense. As The New Heavens and New Earth, which the Lord hath promised to Create: are so called, not only because of their admirable excellency, and the perfection of their renewed state; but also in regard of their Constant Continuance, they shall still remain before the Lord; as it were fresh, vigorous, New, &c. Isa. 66. 22.

For these Reasons this Covenant may fitly be styled A NEW COVENANT. And unto these Reasons certain others may be annexed, out of the Learned and judicious Annotator upon the Prophet Jeremiah. Which, because they are solidly and succinctly laid down, and those Annotations not in the hand of everyone that may peruse this, I have here inserted in the margin.

II. A NEW TESTAMENT 〈 in non-Latin alphabet 〉 . As it is styled by Luke and Paul, reciting the Institution of the Lord's Supper; This cup is the NEW TESTAMENT in my blood; that is, This wine in this Cup is a Sign, Token, Seal, &c. of my blood, by which the New Testament is established and confirmed. Matthew and Mark a little vary the phrase, but not the sense, in their recital of the Institution; This is my blood of the New Testament. And Paul elsewhere expresseth this denomination more clearly; And for this cause he is the Mediator of the NEW TESTAMENT, that by means of death, for the Redemption of the Trangressions that were under the First Testament, they which are called might receive the Promise of the eternal inheritance.

This Greek word 〈 in non-Latin alphabet 〉 Diatheke, properly signifies a Disposition, or Disposal of things: and that either, ^1. Federal, and so its often translated, A Covenant, As Heb. 8. 6, 7, 8, 9, 10. and 9. 1, 4. and 10. 16. and 12. 24. and 13. 20. Eph. 2. 12. Cal. 3. 15, 17. and 4. 24. Or ^2. Testamental, and so its often rendered, A Testament, As, 2 Cor. 3. 6, 14. Heb. 7. 22. and 9. 15, 16, 17, 18. Rev. 11. 19. and in the places formerly alleged. By this Greek word, the Septuagint in the Old Testament, and also the Penmen of the Holy Ghost in the New Testament, do still render the Hebrew word 〈 in non-Latin alphabet 〉 Berith, Covenant; as I have formerly noted. And this New Covenant, hath in it the Nature of a Testament, as well as of a Covenant: and is A Testamental-Covenant, or a Federal Testament. It is called, ^1. A Covenant, in respect of God and his People in Christ, agreeing therein as Federates upon Terms, A Testament in respect of Jesus Christ the Testator of this Testament. ^2. A Covenant, in regard of the foederal manner of Agreement: A Testament, in regard of the Testamental manner of confirmation by the Testators death. Testamentum, A Testament is a Law-Term originally. Lawyers say it is Testatio-mentis, &c. (.i.) A Testification of the mind or will, which is made upon no fear of present peril, but only upon thought of Mortality. Every Testament is consummated by death, A Testament is a man's last Disposal or Devising of his estate real or Personal, according to his own will and pleasure, before competent witnesses, by word or writing: Which Testament becomes of force when he is dead. In allusion to, and in Analogy or proportion with a Mans Testament, This New Covenant is called, A Testament. Consider we now, 1. Why it is called a Testament. 2. Why its styled a New Testament.

1. Why this New Covenant is called A Testament. This is from the Testamental nature of this Covenant, having such Analogy, resemblance to, and agreement with a man's last Will or Testament. For,

(1) As in an Human Testament, there is a Testator that makes his Will or Testament; Testator and Testament being Relatives: So in this Divine Testament Jesus Christ himself is Testator, Heb. 9. 15, 16. and 7. 22. Mat. 26. 28. Luke 22. 20.

(2) As in an Human Testament, the Testator is presupposed to be vested with the possession or right of some estate in lands or goods which he doth devise by will; For he that hath nothing, can Give and Devise nothing: So in this New Testament, Jesus Christ the Testator is presupposed to be fully vested with possession and right of all things, Temporal, Spiritual and Eternal, devised, disposed and bequeathed in this New Testament. God hath made him Lord and Christ. — He is Lord of all. — Him God hath appointed heir of all things. — He hath put all things under his feet, and gave him to be head over all things to the Church. — It pleased the Father that in him should all fullness dwell. — The Father loveth the son, and hath given all things into his hand.—The Father judgeth no man, but hath committed all judgment to the Son. And Christ after his Resurrection testified; All power (or, Authority) is given to me in Heaven and in Earth.

(3) As in Human Testaments, The Disposal of things is made according to the sole will and mere pleasure of the Testator; no other can impose a Testament upon him: So this New Testament was made of the mere Grace, good will, and pleasure of Jesus Christ the Testator. He of his mere good pleasure, preached the Doctrine of this New-Testament, Mark 1. 14, 15. and 16. 16. Joh. 3. 16, &c. He of his own will annexed Baptism and the Lord's supper; as seals to his New Testament; Mat. 28. 18, 19, 20. and 26. 26. to 31. 1 Cor. 11. 23, &c. He voluntarily laid down his life ( no man took it from him, he laid it down of himself; having power to lay it down, and power to take it up again, John 10. 18.) and shed his blood for the establishment of his New Testament to all that are called, Heb. 9. 15, 16, 17.

(4) As by Human Testaments Men set their Houses in order, Dispose and settle their inheritance, lands or goods upon wife, children, allies, friends, &c. to be possessed by them after the Testators decease: So Jesus Christ by this New Testament hath Disposed and settled upon his spiritual spouse, the Church, his spiritual children, members, friends, and called ones all good things for the life present and to come. So that as he is appointed heir of all things: So they are made Heirs of God, Co heirs with Christ.

(5) As in Men's Testaments theres usually before witnesses, a Signification of their wills in writing, and an obsignation thereof under hand and Seal: So Jesus Christ hath Signified his last will and Testament in the Sacred Scriptures of the New Testament; These Books are his Testamental-Tables; And he sealeth his New Testament, Inwardly and Privately by his Spirit, Ephes. 1. 13, 14. Rom. 8. 15, 16. Outwardly and Publikely by Baptism and the Lord's Supper, Mark 16. 15, 16. Mat. 28. 19, 20. and 26. 26. to 31. And his Apostles were undoubted witnesses of these things.

(6) As in men's Testaments, they are of no force while the Testator liveth, but begin to be of force as soon as the Testator is dead: So this New Testament of Christ became of force by and after the Death of Jesus Christ. Hence called, The New Testament in his blood. The Old Testamant had its Consummation; and the New Testament its Inchoation by the Death of Jesus Christ. And this is a strong argument, why this New Covenant should commence from Christ's Death, because it is Christ's New Testament, and therefore began to be of force as soon as Christ the Testator was dead, Heb. 9. 15, 16, 17, 18, &c.

(7) Finally, As in Men's Testaments, after the Testators Death, theres first an authentic Approbation, and then an Execution of the Testament: So in this Testament of Jesus Christ, There was first a Solemn Demonstration and Approbation of it at the Feast of Pentecost, and afterwards an effectual execution of it by the Holy Ghost efficaciously applying to God's Elect all the Blessed Legacies and bequests of Christ in this his last Will and Testament.

2. Why this New Covenant is styled, A New Testament. Why its styled, A Testament▪ I have shown: Now, why A NEW TESTAMENT, will briefly appear.

It is called a New Testament, in opposition to the Old Testament, which was made at Mount Sinai; Even that First Testament, not Dedicated without blood. For when Moses had spoken every Precept to all the People, according to the Law, he took the blood of Calves and of goats, with water and Scralet wool, and Hyssop, and sprinkled both the Book and all the People, Saying, This is the blood of the Testament which God hath enjoined unto you, &c. Among all God's Covenant-Expressures, these two only, viz. The Covenant given at Mount Sinai, called the Old Covenant, and this New Covenant, have the Nature of A Testament. These two are Federal Testaments, or Testamental▪ Covenants. These two, being in Substance the same, though in Accidents divers, had for Substance One and the same Mediator, one and the same Testator, viz. Jesus Christ: but differently considered. Jesus Christ Promised was Mediator and Testator of the Old Testament, Typically and obscurely; under the Types of Moses of the Death of Levitical Sacrifices, and of their Blood sprinkled, &c. But Jesus Christ actually exhibited and Performed in the flesh is the Mediator and Testator of this New Covenant, Truly and clearly, without Types or adumbrations, even by means of his own Death and Blood, that they which are called may receive the Promise of the Eternal inheritance.

Hence, As this is called a New Covenant, in opposition to this Old Covenant: So upon all the same grounds it may justly be styled A New Testament, in opposition to that Old Testament. For, 1. It is most lately, last of all established. 2. It Antiquates and Revokes the Old Testament. 3. It is very divers from that Old Testament revoked by it. Being, ( ¹ ) stablished on better Promises; ( ² ) Dedicated with new Death and Blood of Christ; ( ³ ) Written upon New Tables; ( ⁴ ) Tendred and published to a New People; ( ⁵ ) Taught in a New manner; ( ⁶ ) Applyed and confirmed to the heart by a New Spirit; and ( ⁷ ) Ratified visibly by New Testamental Seals. 4. It advanceth the Church and members of Christ to a New Condition. 5. It was very strange and unknown till these later days. 6. It eminently excels in many regards the Old Testament. 7. And this Testament, is never to wax old, to be antiquated or revoked, but still to remain New till Christ's second coming. All these as they are grounds, why this Covenant is called, New; so are as fit grounds why this Testament and last will of Jesus Christ is called New.

III. The Second Covenant. This Denomination the Apostle signifies to us in his Explanation of this New-Covenant, saying; For if that First Covenant had been faultless, then should no place have been sought for the Second, &c. By the following expressions, in ver. 8, 9, 10. Its evident, that he calls that Sinai-Covenant the First Covenant, and the New Covenant, The Second.

But how can we understand this; Seeing the Sinai-Covenant was not the First Covenant; God's Covenants with Adam, Noah and Abram going before it: Nor is the New Covenant the Second after the Sinai-Covenant; God's Covenants with David, and with his Captives in Babylon, coming between them? Answ. There are two things which may be fitly replied to this Objection, for clearing and removing this Doubt. 1. These two Covenants, viz. The Sinai-Covenant, and The New Covenant, are the two most illustrious, famous and eminent Covenant-expressures among all the Rest. For, ( ¹ ) These were made with greatest Solemnities. ( ² ) These were tendered to the greatest number of People: The Old Covenant to the whole National Church of Israel, The New Covenant, to the whole Oecumenical or General Church gathered out of all Nations in the world Jewish and Gentilish. Whereas the Covenants with Adam, Noah, Abram, David, were directed but to their Particular Persons, Families and their Seed. And the Covenant with the Captives was tendered to a people comparatively very few in number, very mean, obscure, despicable and inconsiderable in Condition, ( ³ ) These two Covenants, beyond all other, were managed with peculiar Administrations most remarkably distinct and opposite to each other. The three Covenants preceding the Sinai-Covenant being Preparatory and Homogeneal in their Ministrations to it: The two Covenants next following the Sinai-Covenant being additional Explanations of it, and (as hath been already manifested) under the same Ministration. So that in these regards, these two Covenants may be called The First; and Second Covenant: because they are the First and Second most illustrious Covenants; although in regard of Time, and Order of Discovery, The Old Covenant was not precisely the First; nor this New, the Second. 2. The Greek word 〈 in non-Latin alphabet 〉 translated Covenant, in the said Scripture alleged for this Denomination, may also as well be rendered Testament. For if that First Testament had been faultless, then should no place have been sought for the Second. And thus the same Greek word is often translated Testament. As, Heb. 9. 15, 16, 17, 18, 20. Luke 22. 40. 1 Cor. 11. 25, 26. Math. 26. 27. And then the difficulty is easily removed. For these two Covenants being the only Testamental-Covenants, The Old Covenant was the First Testament, and the New Covenant, the Second Testament.

IV. A Better Covenant; or, A Better Testament. The Greek for this Denomination, is rendered both ways. As; But now hath he obtained a more excellent Ministry, by how much also he is the Mediator of a better Covenant, which was established upon better Promises. And elsewhere; — By so much was Jesus made Surety of a better Testament.

Now this New Covenant is called a Better Covenant and Testament in opposition to the Old Covenant and Testament. And this, not in Essence and Substance: but in Accidents and Circumstances, viz.

1. Because, It is stablished upon better Promises. The Promises of the Old Covenant were, ^1. More carnal and earthly; ^2. More obscure, in Christ to come afterwards; ^3. More restrained, to one Nation of the Jews: as I have formerly noted. But the promises of this New-Covenant are ^1. More Spiritual and Heavenly; ^2. More Clear and Conspicuous in Christ come already; ^3. More extensive and universal, to all Nations.

2. Because, It is not an Earthly, Servile, Slavish, Terrible Dispensation, bringing into Communion only with things Terrible and Terrified, as the Old Covenant: but an Heavenly, Free, Filial and comfortable Dispensation, bringing into a more sweet and happy Communion, As elsewhere I have explained that eminent passage of the Apostle, Heb. 12. 18. to 25.

3. Because, It was dedicated with better Sacrifice and Blood, then the Old Covenant. Not with the Typical Sacrifices and Blood of slain Beasts: But with the true Sacrifice and Blood of Jesus Christ crucified, most acceptable to God, and most available for our Redemption, Reconciliation and eternal Salvation.

4. Because, It is Administred by a Better Priesthood, even the Perfect, Everlasting, Unchangeable Melchizedeckian Priesthood of Jesus Christ himself made Priest with the sacred Oath of God, whereof he will never repent: Not by the Imperfect, Mortal, Mutable, Levitical Priesthood consecrated without an Oath. And therefore Hence this New-Testament is called a Better Testament, Heb. 7. 20, 21, 22. And Christ's better Priesthood which makes this A Better Testament, is called, The bringing in of a Better Hope, which perfects us (when the Law made nothing perfect, ) and brings us nigh unto God, Heb. 7. 19.

5. Because, upon all the grounds why its called, A New Covenant, it may also deservedly be counted a Better Covenant.

6. Because, It hath many Excellencies, Privileges and Prerogatives above the Old Covenant, as after will appear in the General Inferences: and therefore in all those regards it must needs be a Better Covenant.

V. The Everlasting Covenant: or, Everlasting Testament. So the Apostle Paul denominates this New-Covenant; Now the God of Peace that brought again from the dead our Lord Jesus, that great Shepherd of the Sheep, through the blood of the everlasting Covenant, (or Testament ) make you Perfect, &c. But in what sense is this New-Covenant Everlasting? Answ. This New Covenant is Everlasting in a Double sense; viz. 1. Absolutely Everlasting, so as it shall never know any end, in regard of the primary essence and substance of it. The Lord will be their God, and they his people forever, even in glory: They shall have his Law in their hearts forever: Their sins shall be remembered to them no more forever, &c. 2. Respectively Everlasting, so as it shall last for a long time, even so long as this world shall last; and shall never have an End, till this world have an End. And thus it is Everlasting in respect of the very Accidents, Circumstances and Administration of it: This New Testament Ministration, by Preaching Christ Crucified, Dead, Buried, Risen, Ascended, Sitting at God's right hand, and this to all Nations: by Dispensing the New Covenant-Tokens, Baptism, and the Lord's Supper; By the New-Covenants Spiritual way of worship, &c. Shall continue till the worlds End. The Old Testament Ministration is called, That which is done away: The New Testaments Ministration is called, That which doth Remain.

VI. The Ministration far surpassing the Ministration of the Old Testament. The Apostle Paul in divers places entering a parallel betwixt the Old Covenant given at Mount Sinai, and this New Covenant from Mount Zion; doth far prefer This Ministration of the New Covenant or Testament, before That Ministration of the Old. Let me briefly point at them particularly;

1. This New Covenant -Ministration is A Ministration of the Spirit: That Old-Covenant Ministration was a Ministration of the Letter 2 Cor. 3. 6, 7, 8. ( ¹ ) That, being only written in dead Letters upon dead Stones had no Spirit, Life and Efficacy in it: This, being engraven in the Mind and Heart by the Spirit of God, works many Spiritual effects there, as Faith, Love, &c. ( ² ) That, Literally declared what was to be done, but gave no Spiritual Ability for Doing and Performing of it; This, Spiritually furnisheth with ability for performance of what is required. ( ³ ) That, afforded so much Letter, so little Spirit, that it seemed to be no Spirit, but all Letter: This, affords so little Letter, so much Spirit, that it seems to be no Letter but all Spirit.

2. This, a Ministration of Life: That of Death, 2 Cor. 3. 6, 7.

3. This, a Ministration engraven in the Heart and Mind: That, engraven in stones; in two Tables of Stone, 2 Cor. 3. 7.

4. This, A Ministration excelling in gloriousness, in inward unveiled and durable Gloriousness: That, comparatively inglorious, having only an outward, veiled and perishable gloriousness, represented by the glory of Moses face which was to be done away, 2 Cor. 3. 7, 8, 9, 10, 11, 18.

5. This, A Ministration of Righteousness and Justification in the blood of Jesus Christ taking away sin forever, that it shall never be remembered or imputed to them anymore: That a Ministration of Condemnation, 2 Cor. 3. 9. Not only in detection of sin, and Denunciation of the curse; but also in the Repetition of the Levitical Sacrifices, which were so far from taking away sin as pertaining to the Conscience, that in those Sacrifices there was a remembrance again made of sins every year.

6. This, A Ministration Remaining: That abolished, and done away, 2 Cor. 3. 11.

7. This, A Ministration clear, perspicuous, with open face: That, Dark, obscure and under a veil of Types and Ceremonies; which veil is done away in Christ, 2 Cor. 3. 12. to the end.

8. This, A Ministration most Free, Filial, Gendring unto true Spiritual Liberty, Freedom and Adoption in Jesus Christ; If the son shall make you free, ye shall be free indeed; Hence this Covenant is, in the Apostles Allegory, compared to Sarah the Free-woman: That, A Ministration most servile and slavish, Gendring unto bondage, resembled unto Hagar the Bond-woman, Gal. 4. 21. to the end.

9. This, A Ministration most Sweet, Comfortable and Delectable: That, A Ministration most Harsh, Terrible and Intolerable, Heb. 12. 18. to the end.

In all these respects this New Covenant Ministration did far surpass and excel, That of the Old. And under these various Denominations the Holy Scriptures represent the NEW-COVENANT unto us.

APHORISM II.

THE Nature of this NEW COVENANT considered more Generally, may be comprised in this or the like Description: viz. The NEW COVENANT, is God's last and most excellent expressure of the Covenant of Faith, as a New Testamental-Covenant, antiquating the Old Testament-administration, in JESUS CHRIST as Mediator, Surety and Testator thereof, actually Incarnate, Crucified, Dead, Buried, Risen from the Dead, Ascended into Heaven, sitting at God's right hand, and shedding forth his Spirit upon his Elect: To and With the Houses of Israel and Judah, even the whole Church in all Nations of the world, From Christ's Death till the worlds End: wherein he promiseth, to all that shall Believe in Jesus Christ already exhibited, shall Repent of their Sins, and shall love and obey him in Christ as his New-Covenant-people; To write his Laws in their Hearts and Inwards; To make them all small and great know the Lord; To be merciful to their unrighteousnesses, and remember their sins no more; Yea to be to them a God, and make them be to him a people, All which he Confirmeth; Visibly, by the New Covenant's Tokens, Baptism and the Lord's Supper; Invisibly, by the Operation of the Holy Ghost.

Now the Nature of the New Covenant, according to this Description thus confirmed by Scriptures, consists, especially in these few Particulars following, viz.

1. In the order and time of Manifestation. The New Covenant being the last Covenant-Expressure of all other.

2. In excellency of Constitution and Administration. The New Covenant in many respects and degrees far transcending not only the Old Covenant, but all Covenants that went before: As hath been intimated in part, and hereafter may more fully appear. Its an Expressure of the Covenant of Faith, ] Herein it agrees in the General Nature of it, with all the Covenants of Promise foregoing, which were as so many distinct Expressures of the Covenant of Faith. Its the most excellent expressure of the Covenant of Faith, ] Herein it transcends them all, and differs from them all, both in Constitution and Administration. 1. In Constitution; For, ( ¹ ) Its a better Covenant, stablished upon better Promises, in a better Mediator. ( ² ) Its a better Testament, even a New Testament antiquating and revoking the Old in regard of its Legal Rigour, Rites and gravaminous Ceremonies, furnished with better Bequests and Legacies, and confirmed by the Death and Blood of the Best Testator in the world, Jesus Christ. A Federal Testament; and a Testamentary Covenant. 2. In Administration; For, This New Covenant beyond all other is Administred, ( ¹ ) Most Clearly; ( ² ) Most Spiritually; ( ³ ) Most Freely, with greatest Spiritual Liberty; ( ⁴ ) Most Fully and Perfectly; ( ⁵ ) Most Extensively to all sorts of Nations; ( ⁶ ) Most Efficaciously, under this Covenant, the Holy Ghost being most plentifully given; ( ⁷ ) Most Comfortably, in the fullest Communication of the Comforter; ( ⁸ ) Most Durably, even till the worlds end; ( ⁹ ) Most Gloriously, in regard of true lasting inward Spiritual Glory: As hereafter will be evidenced more at large.

3. In the New kind or way of Doctrine; More open, plain, full, spiritual, evangelical, &c. touching God's gratuitous blessings in Jesus Christ the Messiah; Not Promised, But Performed; Not expected for future, But exhibited already; Not to come afterwards, But actually come in the flesh, Crucified, Dead, Buried, Risen, Ascended, and set down on the right hand of the throne of the Majesty in the Heavens, Heb. 8. 1.

4. In the amplitude, extensiveness and enlargement of the Federates, viz. The New Testament Church throughout all Nations of the world. Whereas all former Covenants were limited to particular Families, or to that one Nation of the Jews alone: This is extended not only to the House of Judah, but also to the House of Israel; Yea to the universal Church in all Nations, Heb. 8. 8. Ier. 31. 31.

5. In the peculiar Eminency of Covenant-Blessings Promised, viz. ( ¹ ) Compleat Sanctification of their Minds and Inwards to be Conform to his Covenant fully: ( ² ) Eminent and General Illumination of their understandings in the Knowledge of the Lord: ( ³ ) Full and final Expiation and Remission of their sins, and Removal of the Curse forever, even Perfect Justification, by the Sacrifice of Christ offered once for all, so that they shall never more be remembered to us, as the sins of the Jews were again remembered to them every year; ( ⁴ ) The highest Covenant-Relation possible betwixt God and his Creatures, ( ⁵ ) And The Promise of the eternal Inheritance, not in Canaan, but in Heaven itself.

6. In the New Ratification of this Covenant; Outwardly, by Baptism and the Lord's Supper; Inwardly, By the New Operations of the Holy Ghost.

7. Finally, In the Peculiar Duration of this New Covenant-Administration, viz. From Christ's Death, till the end of the world. For, in this, all former Administrations are swallowed up forever.

In these especially the Nature of this New Covenant or New Testament Consists; as the Scriptures, and particularly those annexed to the Description of the New Covenant, do abundantly evince. And therefore the Restrictive limitation of the Nature of this New Covenant, only to three of these Particulars, (as is done by D. Pareus, and after him by M ^r . Ball, ) is very prejudicial and derogatory to this excellent New Covenant.

What Inferences might be drawn from these two Aphorisms in this Chapter, will more properly offer themselves hereafter in opening the Matter, Form, &c. of this Covenant: and therefore here they are wholly waved.

CHAP. III. Of the Author or Efficient; the Occasion, and Impulsive Causes of this NEW COVENANT.

H Aving thus viewed, the ( ¹ ) Terms, ( ² ) Denominations, and ( ³ ) Nature of this NEW COVENANT more Generally: Descend we now to the opening of this New Covenant, more Particularly; As touching, 1. The efficient Cause; 2. The Federates, or Parties to this Covenant; 3. The Matter; 4. The Mediator, Surety, and Testator; 5. The Form; 6. The End, or Intended Scope of this NEW COVENANT. These more General and remote Considerations afford much light to this New Covenant: But these more Particular and near Considerations will yield much more.

The Efficient Cause of this New Covenant, will best be discovered by notice-taking of these two things especially, viz. 1. Who was the efficient Cause or Author of the New Covenant. 2. Upon what Occasions and impulsives this New Covenant was Authorized. These shall be briefly and plainly resolved in two distinct Aphorisms, viz.

APHORISM I.

IN this Aphorism (that I may a little explain and confirm it) two things are intimated to us. 1. That, God, Father, Son and holy Ghost is sole Author of the New Covenant. 2. How God acteth unto the Effecting or Authorizing of it. Both these are to be cleared.

I. That, The LORD God, viz. God the Father, in the Son Jesus Christ, by the Holy Ghost is sole Efficient Cause or Author of the New Covenant, may divers ways be evinced. As,

1. By the express Testimony of Holy Scriptures. The Scriptures testify, 1. That, God promised to make this New Covenant, and peculiarly appropriates it to him as his work; Behold the days come (saith the LORD) when I will make a New Covenant, with the house of Israel, &c.—This is the Covenant that I will make with the house of Israel, after those days saith the LORD, &c. In that he saith; I will make a New Covenant, he excludes all others, and declares himself the only Author of it. 2. That, Jesus Christ, as Testator, is author of this his New Testament, confirmed and completed by his own death and blood. — And for this cause he is the Mediator of the New Testament, that by means of Death for the redemption of the transgressions that were under the first Testament, they which are called might receive the promise of eternal inheritance. For where a Testament is, there must also of necessity be the death of the Testator. For a Testament is of force after men are dead: otherwise it is of no strength at all while the Testator liveth. Here the Apostle shows that Jesus Christ the Mediator, is also Testator of the New Testament, making it of force (as men their Testaments) by death. And who can be Author of any Testament, but the Testator himself? 3. That, The Holy Ghost also made this New Covenant, and the benefits thereof in Christ, known to the Church: — For by one offering he hath perfected forever them that are sanctified. Whereof the Holy Ghost also is a witness to us; For after that he had said before, This is the Covenant that I will make with them after those days, saith the Lord: I will put my Laws into their Hearts, and in their minds will I write them, &c. And the Holy Ghost making this New Covenant known, Revealing it by his own Authority to the Prophet, must needs be the Author of it.

2. By the plain Current of the New Covenant itself. For therein the Promises are uttered by the Lord himself in the first Person, as from himself, saying, I will put my laws into their mind,—I will be to them a God,—I will be merciful to their unrighteousnesses, and their sins and their iniquities will I remember no more. Now, the same Lord God, that promiseth to perform the New Covenant blessings himself, he must needs be sole Author of the New Covenant.

3. By the Form or Name in which Baptism, the First New-Covenant-Token, is to be administered, by Christ's own appointment after his Resurrection. Go ye therefore (saith he to the 11. Apostles) and Disciple ye all Nations, Baptizing them in the name of the Father, and of the Son, and of the Holy Ghost: Teaching them to observe all things whatsoever I have commanded you, &c. Why, in the Name of Father, Son and Holy Ghost? But, Partly because Baptism is to be dispensed by warrant and authority of all these three. Partly, because all the New Covenant Benefits, signified, sealed and Convayed by Baptism are from all three. Partly, because the Restipulation and Federal Obligation of the Baptized, in regard of Faith, Repentance, and all other New Covenant Duties conditioned, is to be made to all the three persons in the blessed Trinity. Now if The LORD God, Father, Son and Holy Ghost, be sole Author of Baptism, and of the benefits thereof, which is the New-Covenant-Token: Consequently he is sole Author of the New Covenant itself. Who can Authorize the Covenant-Token, but the Author of the Covenant?

4. By the joint undertakings of the three most Sacred Persons, Father Son and Holy Ghost in this New Covenant. They jointly undertake to perform all New-Covenant -blessings to the Federates: but yet in their own peculiar Order and proper Way of Working, which is ( ^k ) according to the order of their subsisting. The Father eternally subsisteth first in order, of himself, Mat. 28. 19. 1 John 5. 7. not begotten, nor proceeding: The Son eternally subsisteth from the Father, Second in order, being eternally and ineffably begotten of the Father, Heb. 1. 5, 6. John 1. 18. and 3. 16. and 17. 5. The Holy Ghost eternally subsisteth from the Father and the Son. the third in order, proceeding eternally and inconceivably from the Father and the Son, John 15. 26. and 14. 26. According to this order of their subsisting, is their order of working: as the Apostle intimateth; — To us there is but one God, The Father, of whom are all things, and we in (or, for ) him; And one Lord Jesus Christ, through whom are all things, and we through him; And proportionably, One Holy Ghost by whom are all things, and we by him. And elsewhere he shows that our access to God is answerable to this order; — For through him (viz. The Son Jesus Christ) we both have an access by one spirit unto the Father. Now in this New Covenant; I. God the Father undertakes, 1. To be a Covenant-God and Father in Jesus Christ his only son, unto all that shall truly believe, repent and obey him as his people, Accepting them as his Covenant-people, and Adopting them as his sons and daughters into his family. 2. To bestow Jesus Christ upon them (who was given up freely for them, Rom. 8. 32.) as their all-sufficient Savior and Redeemer: Making him unto them, Wisdom, and Righteousness, and Sanctification, and Redemption, John 6. 44. Ephes. 3. 14, 15, 16, 17. 1 Cor. 1. 30. 3. To confer the Holy-Spirit upon them, Luke 11. 13. Ephes. 3. 14, 15, 16. 4. To be the Justifier of him that believeth in Jesus, Rom. 3. 24, 25, 26. 5. To bless them with all spiritual blessings in Heavenly places (or, things ) in Christ, Ephes. 1. 3. Tit. 3. 4, 5, 6, 7, &c. II. God the Son undertakes, 1. To Redeem his Elect Sheep, and make them free indeed, from Sin, Curse, Wrath, and condemnation, by the invaluable price of his own Death and blood, John 10. 11, 18. Heb. 10. 5, 6, 7, 8, 9, &c. and 9. 14, 15. 1 Pet. 1. 18, 19, 20. Eph. 5. 2. Act. 20. 28. Tit. 2. 13, 14. John 8. 36. 2. To rescue them actually and effectually from the power and Tyranny of Sin, Satan, &c. bringing them unto everlasting Reconcilement to, and favor with God, Acts 26. 17, 18. Rom. 5. 1, 2, 10, 11. 2 Cor. 5. 20, 21. 3. To be the Material Mean of their Righteousness, Justification, and spiritual cleansing from the guilt of their sins: that they may be the righteousness of God in him, 2 Cor. 5. 21. 4. To give them eternal life, and to preserve them so securely that they shall never perish, nor shall any pluck them out of his hand, John 10. 27, 28, 29. 5. To be their way unto the Father, that now they may enjoy him graciously, John 14. 6. Ephes. 2. 18. being acceptable to God through him in all their Spiritual Sacrifices, 1 Pet. 2. 5. And that hereafter they may come by this New and living way to enjoy him gloriously in Heaven itself, Heb. 10. 19, 20, &c. III. The Holy Ghost undertakes for these redeemed of Christ Jesus. 1. To cleanse and sanctify them, by purging them from their sinful defilements, and repairing the image of God in them. 2. To lead, act and guide them, as the children of God, into all Truth, and in all the ways of God; that they may walk in, and after the Spirit, Rom. 8. 14. John 16. 13. Rom. 8. 1. Gal. 5. 25. 3. To strengthen them with all might in the inner man, Eph. 3. 16. Helping all their infirmities, especially their Prayer-Infirmities, enabling them with groans unutterable to cry Abba Father, Rom. 8. 15, 26, 27. 4 To assure them, as a Witness, Seal and earnest, of their Sonship and good spiritual estate towards God, Rom. 8. 16. Eph. 1. 13, 14. 5. To continue and abide in them, as their Comforter, supplying Christ's absence forever, until we come where he is to behold his glory, Job 14. 16, 17, 18. and 17. 24.

Those and such like New Covenant-Benefits God the Father, Son and Holy Ghost undertakes to perform to the Federates with them in this New Covenant; and therefore God alone is author and Primary Efficient of this New Covenant. For who can perform or make good this Covenants Benefits but he that made the Covenant?

5. By the joint influence and concurrence of the whole Trinity unto all works ad extra, that are without the Trinity. According to that known Maxim, The works of the Trinity without are individed. The works of the Trinity within themselves, as to beget, to be begotten, to proceed, are so proper and peculiar to one Person, as they are not nor can be belonging to another: But the works of the Trinity without themselves, as Decree, Creation, Providence, &c. (among which also Covenant-Making is one) are common to all the persons, they all act therein, but in their peculiar way of workking proper to each person. The Father acts of himself through the Son by the Spirit; The Son from the Father by the Spirit: The Holy Ghost from the Father and the Son. The son can do nothing of himself, but what he seeth the Father do: For whatsoever he doth, those also doth the Son likewise. Therefore if God the Father, or Son, &c. be author of this New Covenant: then all the three persons consequently must needs be authors of it; viz. God the Father, in and through his son Jesus Christ, by the Holy Ghost.

II. That, The LORD God, Father, Son and Holy Ghost do act unto the effecting of this New Covenant, especially three ways: viz. ^1. Of Old, Promising it; ^2. In fullness of Time, establishing it; ^3. In due time, Applying it to his called People. All the three Persons do jointly concur in every of these three Acts. But yet so, as that the Fathers Influence and Activity doth chiefly appear, in Promising this Covenant of old; The Sons in establishing it in fullness of time; The Holy Ghosts, in Applying it efficaciously to God's called in due time.

1. God the Father Promised this New Covenant of old, by the Prophet Jeremiah. Behold the days come saith the LORD, that I will make a New Covenant with the house of Israel, and with the house of Judah, &c. Herein the LORD promised long aforehand that he would make a New Covenant with Israel and Judah. This Promise was revealed by the Lord to Jeremiah; and by him to God's people when they were in their Babylonish Captivity: as the Context shows abundantly. The Old Covenant was not sufficiently comfortable and supporting to them in their deep distresses in Christ promised: God therefore promiseth to them in after times A New Covenant, more effectually comfortable in Christ exhibited. But this Promise of making a New Covenant, had not its accomplishment till the Death of Christ. So then, the LORD was the Principal efficient or Author of this New Covenant, Contriving it by his infinite wisdom, and Revealing the Promise of it, to the Prophet Jeremiah, and by him as his Instrument unto his people.

2. God the son Jesus Christ established this New Covenant in fullness of time by his Death and Blood, And this he did as Mediator, Surety, and Testator of this New Testamental-Covenant, or Federal Testament. Upon which account also the same night wherein he was betrayed, he annexed The Lord's Supper as a visible seal to this New Covenant, saying; This is my blood of the New Testament which is shed for many for remission of sins. Hereby intimating that this New Covenant was dedicated and solemnly stablished in the blood of Jesus Christ himself: as the Old Testament formerly was dedicated and stablished with the typical blood of Sacrifices, Moses saying; Behold the blood of the Covenant which the LORD hath made with you, &c. or as Paul allegeth it; This is the blood of the Testament, which God hath enjoined unto you.

3. God the Holy Ghost in due time actually and effectually applieth unto the Called of God this New Covenant, with all the Benefits thereof. 1. That The New Covenant and benefits thereof are effectually applied to them that are called; is evident. Partly, by that of Paul's; — And for this cause he is the Mediator of the New Testament, that by means of Death, for the Redemption of the transgressions under the first Testament, they which are called might receive the promise of eternal inheritance. Partly, be that of Peters on the day of Pentecost; Repent and be baptized everyone of you in the name of Jesus Christ, for the remission of sins, and ye shall receive the gift of the Holy Ghost: For the Promise is to you and to your children, and to all that are afar off, even as many as the Lord our God shall call. Here its plain, that the Gift of the Holy-Ghost, and the Promise of the eternal inheritance, are the promised benefits of the New Covenant, forasmuch as both these promises, though made of old, yet are now confirmed by, accomplished in, and digested into the New Covenant: And that these benefits are actually received only by them that are actually called. 2. That now they that are actually and effectually called, are So called by the Holy Spirit of God, and that ordinarily by the Gospel-Truth and Word preached: is plain also. For, Paul tells the Thessalonians. — God hath from the beginning chosen you to salvation, through Sanctification of the Spirit and belief of the Truth, Whrreunto he called you by our Gospel, to the obtaining of the glory of our Lord Jesus Christ. Here the Apostle evidenceth their Election, by their effectual Vocation: Their Effectual vocation is described; Partly, by the Causes whereby it is wrought; viz. ^1. Efficaciously and inwardly, by the Sanctification of the Spirit; ^2. Instrumentally and outwardly, by the Gospel preached. Partly, by the last term, end or issue whereto their calling tends; viz. obtaining the glory of Christ, that is conformity to and communion with Christ in Glory. The Holy Ghost then is the immediate efficient cause of Effectual Calling: and By Effectual Calling the New Testament and the benefits thereof are applied actually and effectually. Therefore they are actually and effectually applied by the Holy Ghost.

APHORISM II.

IN this Aphorism are expressed, 1. The Occasion; 2. The Impulsive or Moving Causes inclining God to make this New Covenant.

I. The Occasion which God took of Promising, Establishing and Applying this New Covenant, is threefold. The first more peculiarly concerning his people the Jews. The second properly respecting the Nature of the Old Covenant. The third Generally referring to Mankind.

1. The afflicted Condition of God's own people the Jews. When God first revealed his purpose and Promise to Jeremiah, of making a New Covenant in after times with Israel and Judah; At that time both Israel and Judah were under great affliction and distress. Judah was in sad Captivity in Babylon where they were as dead dry bones in their graves, when this New Covenant was first pormised, Ier. 31. 31, &c. with the context before and after. And Israel long before that, had been carried Captive into Assyriah by Shalmanesar King of Assyriah, and were placed in Halah and Habor and the Cities of the Medes, because they transgressed God's Covenant; and there they remained in thralldom among the Gentiles: Nor read we of their return, till Judah returned out of Babylon, when probably some of Israel returned also, as I have heretofore observed in opening God's Covenant with the Captives in Babylon. This was the distressed condition of Israel and Judah: Against which the LORD having propounded many Promises of their deliverance thence, of their Reduction into, and prosperity in their own land, of their Union again as at first under David into one Nation and one Kingdom, &c. To which effect he at that time made a Covenant with his Captives, for their support and comfort; at last, that he might advance their Consolations beyond all their Tribulations, he Promiseth that the days should come, wherein he would make a New Covenant with the House of Israel, and the House of Judah, Ier. 31. 31, 32, 33, 34. Hereby intimating to them, that they were not only to look at the present Covenant and Promises tendered to them for their Comfort: but that they were to look further beyond this, to the New Covenant which should be made in after days with them in Jesus Christ exhibited, who should redeem them from the Bondage of Sin, Satan, Death, Wrath, Curse, Hell, &c. infinitely worse then the Bondage of Babylon; and upon this Covenant they should principally ground their Comforts and Hopes, in all their Adversities. That Covenant assured them of their Reduction from Babylon to Canaan: This of their Reduction from Sin, Death, Hell, &c. unto Heaven. God would have his afflicted to be strongly and abundantly comforted: therefore over and beyond all other Promises, he Promiseth in after days to make with them A New Covenant. This was the first and most immediate Occasion.

2. The Old Testament's, or Old Covenant's insufficiency, weakness, unprofitableness and imperfection, was another Occasion of the Lord's establishing this more sufficient profitable and perfect New Covenant. This the Apostle Notably declares to us, saying; — There is verily a disannulling of the Commandment going before, for the weakness and unprofitableness thereof. For the Law made nothing perfect: but the bringing in of a better hope did; By the which we draw nigh unto God. And yet more fully afterwards; — He is the Mediator of a better Covenant, which was established upon better Promises. For if the First Covenant had been faultless, then should no place have been sought for the second. But finding fault with them, he saith; Behold the days come saith Lord, when I will make a New Covenant with the House of Israel, and the House of Judah: Not according to the Covenant that I made with their Fathers, &c. God in Covenant-making still proceeded from the more Imperfect, to the more Perfect; and at last to the most Perfect. In the Old Testament there was much imperfection and insufficiency: It made nothing Perfect, as pertaining to the Conscience: having but a shadow of good things to come. It required Duty, but furnished not with Ability for it: Hence, the Federates continued not in it, but brake it, thereby bringing God's displeasure upon themselves, 2 Cor. 3. 6, 7, 8, 9. Heb. 8. 7, 8, 9. Hereupon God took occasion to establish a better Covenant, even this perfect New Covenant in the blood of Christ, (who by one offering perfected forever them that are Sanctified; ) which Covenant not only requires duty, but also (being not engraven in stones, but written in the Mind and Heart ) furnisheth the Federates with ability for performance; and at last gives entrance by Christ's new and living way into the Holiest of all, Heaven itself.

3. The Greatness of man's misery under Sin, Death and the Wrath of God, was another occasion of this New Covenants establishment and application. The greatness of man's Spiritual misery under Sin, Death, &c. is abundantly set forth in the Scriptures. See Rom. 5. 12, 13, 14. & 6. 23. & 3. 9. to 20. Ephes. 2. 1, 2, 3. 2 Tim. 2. 25. Acts 8. 23. Gal. 3. 10. and many like passages. This greatness of man's Spiritual Misery can be removed by no other Remedy in the world, but only by the Meritorious Death and Mediation of our Lord Jesus Christ, becoming sin, and being made a Curse for his Elect, that they might become the righteousness of God in him, and be redeemed from the Curse, Acts 4. 11, 12. Rom. 8. 3. 2 Cor. 5. 21. Gal. 3. 13, 14. No other Covenant represents Christ actually sacrificed, and his blood actually shed for us, but only this New Covenant, which was stablished in his blood, (former Covenants representing Christ and his blood only in Promises and Types, as to come afterwards.) Math. 26. 28. Heb. 9. 14, 15, 16, 17. & 10. 1. to 22. Whereupon, all other former Covenants of Promise being herein Imperfect and Defective, God took occasion to bring in this New Covenant, swallowing up all former Covenants, and actually exhibiting a full and perfect Remedy against man's sin and misery in Christ crucified. How much more shall the blood of Christ, who through the eternal Spirit offered himself without spot to God, purge your conscience from dead works, to serve the living God? And for this cause he is the Mediator of the New Testament, that by means of Death, for the redemption of the transgressions that were under the First Testament, they which are called might receive the Promise of eternal Inheritance. Not only the sins under this New Covenant, but those also under the Old Covenant that First Testament, are not purged away but only by the price of Christ's Redemption performed in stablishing this New Covenant. Thus man's deep sin and misery occasioned God's great New Covenant-Remedy. Had not man Sinned; Christ had not Suffered: Had not man brought himself under the Curse; Christ had not been made a Curse to redeem him from it, &c.

Thus of the Occasion of this New Covenant.

II. The Impulsive or Moving Causes, inclining the LORD to Promise, Establish or Apply this New Covenant; were not anything at all in the Jews or Gentiles, to whom this Covenant is extended, but only his own mere Grace and good pleasure, and the Meritorious Mediation of Jesus Christ. This thing therefore may be cleared, 1. Negatively, 2. Affirmatively.

1. Negatively; That there was nothing at all in Jews or Gentiles, to whom this New-Covenant is extended, moving or inclining God by way of Causality, to Promise, Establish or Apply this New Covenant unto them: is very evident. For,

(1) The Jews, to whom the Promise of God's future making A New Covenant was first revealed by Jeremiah from the Lord, (though they were at that time God's own and only Covenant-people, yet) had nothing at all in themselves of worth or dignity, that might move the Lord to reveal this Promise to them, or afterwards to establish it for them. For, 1. Their Ftahers were, in God's first promise of making a New Covenant, found fault withal as a Covenant-breaking People, that continued not in God's Covenant, and therefore God regarded them not. And themselves are taxed for being polluted with Idolatry, like their fathers, Ezek. 20. 30, 31, 32. compared with ver. 1. to 30. Dan. 9. 4. to 20. So that neither their fathers nor they themselves had any worth in them, which might move the Lord to promise A New Covenant to them. 2. These Captive Jews had nothing in themselves inviting and inclining God to make his Uncaptivating Covenant with them when they were in Babylon; — I do not this for your sakes O house of Israel, but for mine holy Name's sake;—Not for your sakes do I this, saith the Lord GOD, be it known unto you; be ashamed and confounded for your own ways O house of Israel: Much less could they have any Motives or Impulsive causes in themselves inclining God to Promise the New Covenant, which is a far more perfect and excellent Covenant-Expressure then that, or any that went before.

(2) The Gentiles, (who at that time when this New-Covenant was first Promised, were afar off from God, were not his people, had not obtained mercy, were dead in trespasses and sins, were without Christ, being aliens from the Common-wealth of Israel, and strangers from the Covenants of Promise, Having no hope, and without God in the world; ) were much more destitute then the Jews of all worth and excellency in themselves, which might move God to Promise or stablish this New Covenant with them.

2. Affirmatively; That, The LORD's own mere Grace, and the Meritorious Mediation of Jesus Christ, were the sole Impulsive Causes Moving and Inclining him to Promise, stablish and apply this New Covenant to his called of Jews and Gentiles: is also very apparent. For,

(1) The mere Grace and Good-pleasure of God's will is evidently hinted in the tenor of this New Covenant to be the Inward Impulsive or Moving Cause of his Promising and making of it. He saith; — The days come when I will make a New Covenant;—But this is the Covenant that I will make with the House of Israel after those days;—I will put my Laws into their hearts, 〈◊〉 in their minds will I write them;—I will be to them a God;—I will be merciful to their unrighteousnesses, and their sins and iniquities will I remember no more. Here the Lord saith ( I will ) seven several times in the tenor of the New Covenant, and gives this still as the ground or Motive why he made this New Covenant, because so it is his mere will and pleasure. He fetches all Impulsives from himself, from his own free love, rich grace, and mere good-pleasure of his will, for making this New Covenant. I have formerly shown, That even his Covenant of Works with man before his fall was originally of Grace, Ex Gratia favoris, of the Grace of God's favor, which the innocent Creature could not deserve; And that God's Covenant of Faith with man since his fall, in all the foregoing Discoveries and Periods of it, was originally of grace much more, viz. Ex gratia commiserationis, of his mere Grace of Commiseration and pity, the sinful creature deserving the quite contrary: Now therefore consequently, This New Covenant, the height, Perfection and Accomplishment of all Covenants, must needs be of grace, of Favor and Commiseration most of all. In this fullest expressure of Covenant, is God's fullest expressure of Grace, Mercy and Love.

Under former Covenants God made some Discovery of his Grace, Mercy, Love, Loving kindness, &c. Adam had a promise of Mercy in the Seed of the woman against the Serpent; Noah and his family found foederal favor in God's sight, to be saved, when all the world was drowned; Abraham was taken into Covenant with God, and justified by Faith without the works of the Law; Israel, though the fewest of all people, were brought into Covenant with God, who loved them, because he loved them, being merciful to whom he would be merciful, and proclaiming himself Gracious, Merciful, long suffering, abundant in goodness and Truth, forgiving iniquity transgression and Sin, Deut 7. 6, 7, 8. Exod. 33. 19. and 34. 4, 5, 6, 7. David brought into special Covenant with God, confessed; O LORD, for thy servants sake, and according to thine own heart, hast thou done all this greatness, in making known all these greatnesses; And the Captive-Jews were brought into Covenant with God and partakers of his promises, not for their sakes, but for his holy names sake. Thus God expressed his Grace, Mercy, Love, &c. in all these former Covenant-Administrations. But Come now to this New Covenant, excelling the rest as far as the light of the Sun excels the like of the Moon, and then see what transcendent discoveries of divine Grace, Mercy, Love, &c. are made there. ^1. When it speaks of God's free-Grace, how is Grace exalted! Saving Grace, Ephes. 2. 5, 8. Riches of Grace, Ephes. 1. 7. Exceeding abundant Grace, 1 Tim. 1. 14. The exceeding Riches of his Grace, in his kindness towards us, through Christ Jesus, Ephes. 2. 7. The Glory of his Grace, Ephes. 1. 6. ^2. When it mentions God's Mercy, how is mercy magnified! — It is not of him that willeth, nor of him that runneth, but of God that showeth Mercy.—Therefore he hath mercy on whom he will have mercy, and whom he will he hardeneth. — Not by works of righteousness which we have done, but according to his Mercy he saved us, &c. — God, even the father of our Lord Jesus Christ, is the father of Mercies, and God of all Comfort, &c. — But God, who is rich in Mercy, for his great love wherewith he loved us, even when we were dead in sins, hath quickened us together with Christ (by grace ye are saved) and hath raised us up together, and made us sit together in heavenly places in Christ Jesus: —He will be merciful to our unrighteousnesses, and our sins and iniquities will he remember no more. ^3. When it speaks of his and Christ's Love to Sinners, how is Love Omnified! — His great love wherewith he loved us. — God so loved the world, that he gave his only begotten Son, that whosoever believeth in him, should not perish, but have everlasting life. — He that spared not his own Son, but delivered him up for us all: how shall he not with him also freely give us all things? And elsewhere John admires God's familiar sweet fatherly love to us in Christ, saying; Behold, what manner of love the Father hath bestowed upon us, that we should be called the sons of God, &c. And of Christ's Love, it is said; — Who loved us, and washed us from our sins in his own blood. — Greater love hath no man then this, that a man lay down his life for his friends. But— when we were without strength, in due time Christ died for the ungodly. For scarcely for a righteous man will one die: yet peradventure for a good man some would even dare to die. But God commendeth his love towards us, in that while we were yet Sinners, Christ died for us. — I bow my knees unto the Father of our Lord Jesus Christ,—That Christ may dwell in your hearts by Faith, that ye being rooted and grounded in Love, may be able to comprehend with all Saints, what is the breadth and length, and depth, and height: and to know the love of Christ which passeth knowledge, that ye might be filled with all the fullness of God. Philosophy hath but thee dimensions, Length, Breadth, Depth: but here Paul ascribes four Dimensions to the love of Christ, adding Height. He would have us know that Christ's Love is beyond all Dimensions; as it is beyond all knowledge and Comprehensions. Christ's love hath Length in it; Because he Loves his Elect from eternity to eternity: Hath Breadth in it; Because it is extended not only to the Jews, but also to all the Nations of the Gentiles, far and near: Hath Depth in it; Because, Love brought him as low as Earth, as low as Grave, as low as Hell, becoming a Man of Sorrows, a crucified dead and buried man, and a Conflicter with the powers of darkness for our sakes; that we may be spiritually quickened, at last corporally raised and eternally redeemed: and beyond all these ordinary dimensions Christ's Love hath in it an Height also; Because he hath ascended up far above all Heavens, that he might fill all things, be our everlasting advocate with the Father, Prepare a place for us, and take us home at last to himself, that where he is we may be also, to behold his Glory, & enjoy him forever gloriously. This the free grace, Mercy, Love and Goodness of God is displayed most oriently, magnifically, and illustriously in the New Covenant. And this richgrace and love of God to us, was the sole Inward Impulsive Cause, (the Causa 〈 in non-Latin alphabet 〉 ,) Moving him to make this New Covenant.

(2) The Meritorious Mediation of Jesus Christ was, (the only Causa 〈 in non-Latin alphabet 〉 ) the sole Outward Impulsive or Moving Cause of God's making this New Covenant, and making it good to his foederates. For, 1. All the Pro •… ises of God in Christ are yea, and in him Amen. He speaks not of God's Promises made to man before, but after his Fall. All such Promises, especially and principally the Promises of the New Covenant, are in Christ yea, and in him Amen. That is, they are in him certain Truth, yea: not an uncertain, doubtful, Yea and Nay: and in him they are Assurance, or firm ground of assured dependence, Amen. Or, according to the divers reading the Greek, Wherefore also through him let them be Amen: that is, let us, let the Church assent and subscribe to this Truth and certainty of God Promises in Christ. Calvin, prefers this latter interpretation, and Reading. Now how are all the Promises of God, yea, certain Truth▪ in Christ? Answ. Divers ways; ( ¹ ) Partly, In that Jesus Christ ( yesterday, today, and ever the same, Heb. 13. 8.) is the Principal Mystery and Matter of the Promises. One way or other they all tend to him, terminate in him, and Center themselves upon him. He being still yea, and Amen; the Promises in him are still yea, and Amen also. ( ² ) Partly, In that Jesus Christ, as he is the chief Matter, so he is the chief Object to and with whom, and the great Motive in and for whom he makes his Promises and Covenant. The Covenant of Faith and the Promises thereof, are first made with and to Christ, and then to all his spiritual seed in him and for his sake, as hath been formerly proved. (3) Partly, In that the Covenant of Faith, but especially this New Covenant and the Promises thereof, have their assured foundation, firm establishment, and unalterable Ratification or Sanction, in the Death and blood of Jesus Christ the Mediator, Surety and Testator thereof, Gal. 3. 17. Heb. 9. 15, 16, 17. and 7. 22. ( ⁴ ) Partly, In that none can have God's Covenant and Promises savingly theirs indeed, effectually communicated to them and accomplished in them, till they actually become Christ's. And if ye be Christ's, then are ye Abraham's Seed, and heirs according to the Promise. That is a good note; — As Christ is the same in God's Promises which are unchangeable, So are all such Promises touching our Salvation, yea, that is, Truth; and Amen, that is, Assurance; For so much as God in the New Covenant maketh no Promises of Salvation, nor fulfilleth any, but in Christ, and by Christ. 2. Remission of sins forever, so as to have them remembered by God against us no more; and Redemption from the curse due for Sin, that the blessing of Abraham might come upon the Gentiles through Jesus Christ, that we might receive the Promise of the Spirit through Faith; (All which are the Proper benefits of the New Covenant, ) are meritoriously procured only by the Death and Mediation of Jesus Christ, Heb. 10. 10. to 19. Gal. 3. 13, 14. Consequently Christ's Meritorious Mediation, procuring for us these New Covenant Mercies from God, is also the Moving and procuring cause of the New Covenant itself. 3. Jesus Christ brings us to be God's New Covenant -people and children by Faith; — For ye are all the children of God by Faith in Christ Jesus: Consequently Jesus Christ and 〈◊〉 Merit is the Motive why God makes, and makes Good this New Covenant to us, assuring us of this highest Covenant Relation to God.

Thus The Efficient Cause or Author, The Occasion, & Impulsive Causes of this New Covenant have been unfolded & cleared in these two Aphorisms: Now condsider a few Inferences from them both together.

Inferences.

I. Hence, The NEW-COVENANT, thus Authorized and erected, thus Promised, Established and Applyed by God Father Son and Holy Ghost, must needs be an exceeding Wise, Holy, Faithful, Gratuitous, and Righteous Covenant.

1. An exceeding Wise Covenant. For, Its contrived by the only wise God, and by the joint Counsel of the whole Trinity of the blessed Persons in the Godhead. The Father of lights (even of all lights, Natural, Spiritual, and Celestial) hath clothed it with the beams of his light and brightness: The Son,