Exposition of Hebrews 6-10

VER. VII.

IN this Verse, and so also in those that follow unto the end of this Chapter, the Apostle designeth a confirmation of what he had before asserted and undertaken to prove. And this was, that there is a necessity of a new and better Covenant, accompanied with better Promises and more excellent Ordinances of Worship than the former. Hereon it follows, that the first was to be disannulled and abolished, which was the main Thesis he had to prove. And there are two parts of his Argument to this purpose. For first he proveth, that on the supposition of another better Covenant to be introduced, it did unavoidably follow, that the first was to be abolished, as that which was not perfect, complete or sufficient unto its end, which he doth in this Verse. Secondly, he proves that such a new, better Covenant was to be introduced, in the Verses following.

What he had before confirmed in sundry particular Instances, he summarily concludes in one general Argument in this Verse, and that built on a Principle generally acknowledged. And it is this, All the Privileges, all the Benefits and Advantages of the Aaronical Priesthood and Sacrifices, do all belong unto the Covenant whereunto they were annexed, a chief part of whose outward administrations consisted in them. This the Hebrews neither could, nor did question. The whole of what they pleaded for, the only Charter and Tenure of all their Privileges, was the Covenant that God made with their Fathers at Sinai. Wherefore that Priesthood, those Sacrifices, with all the Worship belonging unto the Tabernacle or Temple, was necessarily commensurate unto that Covenant. Whilest that Covenant continued, they were to continue; and if that Covenant ceased, they were to cease also. These things were agreed between the Apostle and them.

Hereon he subsumes; But there is mention of another Covenant to be made with the whole Church, and to be introduced long after the making of that at Sinai. Neither could this be denied by them. However to put it out of Controversy, the Apostle proves it by an express Testimony of the Prophet Jeremiah. In that Testimony it is peculiarly declared, that this New Covenant that was promised to be introduced in the latter days, should be better and more excellent than the former, as is mafest from the Promises whereon it is established; yet in this verse the Apostle proceeds no further, but unto the general consideration of God's promising to make another Covenant with the Church, and what would follow thereon.

From this Supposition the Apostle proves, that the first Covenant is imperfect, blameable, and removeable; and the force of his Inference depends on a common Notion or Presumption that is clear and evident in its own light. And it is this, Where once a Covenant is made and established, if it will serve unto and effect all that he who makes it doth design, and exhibit all the good which he intends to communicate, there is no reason why another Covenant should be made. The making of a New for no other ends or purposes but what the Old was every way sufficient for, argues lightness and mutability in him that made it. Unto this purpose doth he argue, Gal. 3. 21. If there had been a Law given, that could have given life, verily Righteousness should have been by the Law. Could the first Covenant have perfected and consecrated the Church, could it have communicated all the grace and mercy that God intended to indulge unto the children of men, the wise and holy Author of it would have had no thought about the introduction and establishment of another. It would have been no way agreeable unto his infinite wisdom and faithfulness so to do. Wherefore the Promise hereof doth irrefragably prove, that both the first Covenant, and all the Services of it were imperfect, and therefore to be removed and taken away.

Indeed this promise of a new Covenant diverse from that made at Sinai, or not like unto it, as the Prophet speaks, is sufficient of itself to overthrow the vain pretences of the Jews wherein they are hardened to this day. The absolute perpetuity of the Law and its worship, that is of the Covenant at Sinai is the principal fundamental article of their present faith or rather unbelief. But this is framed by them in direct opposition unto the Promises of God. For let it be demanded of them whether they believe that God will make another covenant with the Church, not according to the covenant which he made with their Fathers at Sinai. If they shall say they do not believe it, then do they plainly renounce the Prophets and the promises of God given by them. If they do grant it I desire to know of them, with what Sacrifices this new Covenant shall be established, by what Priest, with what Worship, it shall be administered. If they say that they shall be done by the Sacrifices, Priests and Worship of the Law, they deny what they granted before, namely that it is a new and another Covenant. For the Sacrifices and Priests of the Law cannot confirm or administer any other covenant but that which they belong and are confined unto. If it be granted that this new Covenant must have a new Mediator, a new Priest, a new Sacrifice, as it is undeniable it must, or it cannot be a new Covenant, then must the old cease and be removed that this may come into its place. Nothing but obstinacy and blindness can resist the force of this argument of the Apostle.

The general design of the Apostle in this verse being cleared, we may consider the words more particularly. And there are two things in them.

1. A positive assertion included in a supposition. If the first Covenant had been blameless, had not been defective; that is, it was so.

2. The proof of this assertion; if it had not been so, place would not have been sought for a second, which that there was he proves in the following verses.

In the first part of the words there is. (1.) A causal conjunction rendering a reason; For (2.) The subject spoken of; that former Covenant, (3.) What is affirmed of it as the affirmation is included in a negative supposition. It was not blameless, it is not blameless.

1. The conjunction 〈 in non-Latin alphabet 〉 , For showeth that the Apostle intends the confirmation of what he had before discoursed. But he seems not to refer only unto what he had immediately before affirmed concerning the better promises of the New Testament, but unto the whole argument that he hath in hand. For the general Reason which here he insists upon, proves all that he had before delivered concerning the imperfection of the Levitical Priesthood and the whole worship of the first Covenant depending thereon.

2. The Subject spoken of is 〈 in non-Latin alphabet 〉 , that first; that is 〈 in non-Latin alphabet 〉 , that former Covenant. The Covenant made with the Fathers at Sinai with all the Ordinances of worship thereunto belonging, whose nature and use we have before declared.

3. Hereof it is said 〈 in non-Latin alphabet 〉 , Vulg. Lat. Si culpâ vacasset. And so we, if it had been faultless. I am sure the expression is a little too harsh in our Translation and such as the Original word will not bear, at least doth not require. For it seems to intimate, that absolutely there was something faulty or blame worthy in the Covenant of God. But this must not be admitted. For besides that the Author of it which was God himself, doth free it from any such charge or imputation, it is in the Scripture everywhere declared to be Good, Just and Holy. There is indeed an intimation of a defect in it. But this was not with respect to its own particular end but with respect to another general end, whereunto it was not designed. That which is defective with respect unto its own particular end whereunto it is ordained, or which it is designed to accomplish, is really faulty. But that which is or may be so, with respect unto some other general end, which it was never designed to accomplish, is not so in itself. This the Apostle discourseth concerning, Gal. 3. 19, 20, 21, 22. We must therefore state the signification of the word from the subject matter that he treats about in this place: And this is the perfection and consummation, or the Sanctification and Salvation of the Church. With respect hereunto alone it is that he asserts the insufficiency and imperfection of the first Covenant. And the enquiry between him and the Hebrews was not whether the first Covenant was not in itself Good, Just, Holy and Blameless, every way perfect with respect unto its own especial ends; but whether it were prefect and effectual unto the general ends mentioned. This it was not saith the Apostle, and proves it undeniably from the promise of the introduction of another general Covenant for the effecting of them. Whereas therefore, to be not 〈 in non-Latin alphabet 〉 , is either to have some fault or vice accompanying of anything and adehering unto it, whereby it is unsuited unto or insufficient for its own proper end; or that whereunto some what is wanting with respect unto another general end which is much to be desired, but such as it was never designed to accomplish; As the art of Arithmetic if it be perfectly taught, is sufficient to instruct a man in the whole science of numeration; If it be not, it is faulty as unto its particular end: But it is no way sufficient unto the general end of making a man wise in the whole compass of wisdom, a thing far to be preferred before its particular end, be it never so perfect in its own kind. And it is in the latter sense only that the Apostle affirms that the first Covenant was not 〈 in non-Latin alphabet 〉 , or blameless. If it had been such as unto which nothing more was required or needful perfectly to complete and sanctify the Church, which was the general end God aimed at, it had been absolutely perfect. But this it was not, in that it never was designed for the means of it. To the same purpose he argues, Chap. 7. 11. 19. And with respect unto this end it is said that the Law was weak, Rom. 8. 3. Gal. 3. 21. Act. 13. 38, 39.

In brief, that which the Apostle designeth to prove is that the first Covenat was of that constitution, that it could not accomplish the perfect administration of the Grace of God unto the Church, nor was ever designed unto that end, as the Jews then falsely, and their posterity still foolishly also imagine it to have done.

The ensuing words in this verse include the general proof of his assertion concerning the insufficiency of the first Covenant unto the ends of God towards the Church, 〈 in non-Latin alphabet 〉 . His argument is plainly this. The promise of a new Covenant doth unavoidably prove insufficiency of the former, at least unto the ends for which the new one is promised. For otherwise unto what end serves the promise and covenant promised? But there is some difficulty in the manner of the expression. The place of the second had not been sought; so the words lie in the Original. But the place of the second is no more but the second taking place; the bringing in, the introduction and establishment of it. And this is said to be sought, but improperly and after the manner of men. When men have entered into a Covenant which proves insufficient for some end they do intend, they take counsel and seek out after other ways and means, or an agreement and covenant on such other terms as may be effectual unto their purpose. Wherefore this signifies no alteration, no defect in the wisdom and counsel of God, as unto what is now to be done, but only the outward change which he would now effect in the introduction of the new Covenant.

For as such changes among men are the issue of the alteration of their minds, and the effect of new counsels for the seeking out of new means for their end, so is this outward change in the taking away of the old Covenant and introduction of the new represented in God; being only the second part of his counsel or purpose which he had purposed in himself before the foundation of the World. And we may hence observe.

1. That what ever God had done before for the Church, yet he ceased not in his wisdom and grace, until he had made it partaker of the best and most blessed condition whereof in this world it is capable. He found out place for this better Covenant.

2. Let those unto whom the terms of the new Covenant are proposed in the Gospel take heed to themselves, that they sincerely embrace and improve them, for there is neither promsse nor hopes of any farther or fuller administration of grace.

VER. VIII.

IN this Verse the Apostle entereth upon the Proof of his Argument laid down in that foregoing. And this was, that the first Covenant was not 〈 in non-Latin alphabet 〉 , unblameable, or every way sufficient for God's general end, because there was room left for the introduction of another, which was done accordingly.

Of this Covenant so to be introduced, he declareth in the Testimony of the Prophet afterwards two things.

(1) The qualification of it, or its especial Adjunct; it was new, ver. 8.

(2.) A description of it; first, Negative with respect unto the old, ver. 9. 2dly, Positive in its nature and effectual properties, ver. 10, 11, 12. From all which he inferreth the conclusion which he was contending for, enforced with a new consideration confirming it, ver. 13. which is the Sum of the last Part of this Chapter.

There are two general Parts of this Verse.

(1) The Introduction of the Testimony to be improved from the occasion of it, as expressed by the Apostle.

(2) The Testimony itself, which he insists on.

The first is in these words; For finding fault with them he saith. Wherein we have (1) The note of Connection; (2) The ground whereon the Testimony is built. (3) The true reading of the words is to be considered.

1. There is the causal Conjunction 〈 in non-Latin alphabet 〉 For, which gives them connection unto the foregoing Verse. That which is designed, is the confirmation of the foregoing Argument. This is the Proof of the Assertion, that place was sought for another Covenant, which evinced the insufficiency of the former, For; And the Reason it intimates doth not consist in the word wherewith it is joined, finding fault with them; but respects those following, he saith: For he saith, the days come, which directly prove what he had affirmed.

2. There is the ground intimated, of what is affirmed in the ensuing Testimony. For the New Covenant was not to be introduced absolutely without the consideration of anything foregoing; but because the first was not 〈 in non-Latin alphabet 〉 , or unblameable. Therefore the Apostle shows, that God brought it in in a way of blame. He did it finding fault with them.

3. These words may be diversely distinguished and read. For (1) placing the note of distinction thus, 〈 in non-Latin alphabet 〉 , the sense is; For finding fault, complaining, blaming; he saith unto them: so that expression 〈 in non-Latin alphabet 〉 , finding fault, respects the Covenant itself. Piscator was the first that I know of, who thus distinguished the words, who is followed by Schlictingius and others. But place the note of distinction at 〈 in non-Latin alphabet 〉 , as it is by most Interpreters and Expositors, and then the sense of the words is rightly expressed in our English Translation; For finding fault with them (that is the People) he saith; and 〈 in non-Latin alphabet 〉 may be regulated either by 〈 in non-Latin alphabet 〉 or 〈 in non-Latin alphabet 〉 .

The Reasons for fixing the distinction in the first place are (1) Because 〈 in non-Latin alphabet 〉 , finding fault, answers directly unto 〈 in non-Latin alphabet 〉 , was not without fault. And this contains the true Reason why the New Covenant was brought in. And (2) It was not God's complaint of the People, that was any cause of the introduction of the New Covenant, but of the Old Covenant itself, which was insufficient to sanctify and save the Church.

But these seem not of force to change the usual interpretation of the words. For

(1) Although the first Covenant was not every way perfect with respect unto God's general end towards his Church, yet it may be it is not so safe to say, that God complained of it. When things or persons change the state and condition wherein they were made or appointed of God, he may complain of them, and that justly. So when man filled the world with wickedness, it is said, that he repented him at his heart that he made man upon the earth. But when they abide unaltered in the state wherein they were made by him, he hath no reason to complain of them; and so it was with the first Covenant. So our Apostle disputes about the Law, that all the weakness and imperfection of it arose from sin, where there was no reason to complain of the Law, which in itself was holy, just and good.

(2) God doth in this Testimony actually complain of the People, namely, that they brake his Covenant, and expresseth his indignation thereon, he regarded them not. But there is not in this Testimony, nor in the whole Context or Prophesy whence it is taken, nor in any other place of Scripture any word of complaint against the Covenant itself, though its imperfection as unto the general end of perfecting the Church State, be here intimated.

(3) There is an especial Remedy expressed in the Testimony against the evil which God complains of, or finds fault with in the People. This was, that they continued not in his Covenant. This is expressly provided against in the Promise of this New Covenant, ver. 10. Wherefore

(4) God gives this Promise of a New Covenant, together with a complaint against the People, that it might be known to be an effect of free and sovereign grace. There was nothing in the People to procure it, or to qualify them for it, unless it were that they had wickedly broken the former. And we may hence observe,

1. God hath ofttimes just cause to complain of his People, when yet he will not utterly cast them off. It is mere mercy and grace that the Church at all seasons lives upon; but in some seasons, when it falls under great provocations, they are signalized.

2. It is the Duty of the Church to take deep notice of God's complaints of them. This indeed is not in the Text, but ought not to be passed by on this occasion of the mention of God's complaining, or finding fault with them. And God doth not thus find fault only when he speaks immediately by new Revelations, as our Lord Jesus Christ found fault with, and rebuked his Churches, in the Revelation made unto the Apostle John, but he doth it continually by the Rule of the Word. And it is the especial Duty of all Churches, and of all Believers, to search diligently into what God finds fault withal, in his Word, and to be deeply affected therewith, so far as they find themselves guilty. Want hereof is that which hath laid most Churches in the world under a fatal security. Hence they say or think, or carry themselves, as though they were rich and increased in Goods, and had need of nothing, when indeed they are wretched and miserable, and poor, and blind, and naked. To consider what God blames, and to affect our Souls with a sense of guilt, is that trembling at his word which he so approves of. And every Church that intends to walk with God unto his glory, ought to be diligent in this duty. And to guide them herein, they ought carefully to consider

(1) The times and seasons that are passing over them. God brings his Church under variety of seasons; and in them all, requires especial duties from them, as those wherein he will be glorified in each of them. If they miss it herein, it is that which God greatly blames and complains of. Faithfulness with God in their generation, that is, in the especial duties of the times and seasons wherein they live, is that which Noah and David, and other holy men are commended for. Thus there are seasons of the great abounding of wickedness in the world, seasons of great Apostasy from Truth and Holiness; seasons of Judgment and of Mercy, of Persecution and Tranquility. In all those, and the like, God requireth especial duties of the Church, whereon his glory in them doth much depend. If they fail here, if they are not faithful as unto their especial duty, God in his Word finds fault with them, and lays them under blame. And as much wisdom is required hereunto, so I do not judge that any Church can discharge its duty in any competent measure, without a due consideration of it. For in a due observation of the times and seasons, and an application of ourselves unto the duties of them, consists that Testimony which we are to give unto God and the Gospel in our Generation. That Church which considers not its especial duty in the days wherein we live, is fast asleep, and it may be doubted whether when it is awaked, it will find oil in its vessel or no.

(2) The Temptations which are prevalent, and which unavoidably we are exposed unto. Every age and time hath its especial temptations. And it is the Will of God that the Church should be exercised with them and by them; and it were easy to manifest, that the darkness and ignorance of men in not discerning the especial temptations of the Age wherein they have lived, or neglecting of them, have been always the great causes and means of the Apostasy of the Church. Hereby hath Superstition prevailed in one Age, and Profaneness in another; as false and noxious opinions in a third. Now there is nothing that God requires more strictly of us, than that we should be wakeful against present prevalent temptations, and chargeth us with guilt where we are not so. And those which are not awake with respect unto these Temptations which are at this day prevalent in the world, are far enough from walking before God unto all well-pleasing. And sundry other things of the like nature might be mentioned unto the same purpose.

Ob. 3. God often surpriseth the Church with Promises of Grace and Mercy. In this place where God complaineth of the People, findeth fault with them, charging them for not continuing in his Covenant, and declares that as unto anything in themselves he regarded them not, it might be easily expected that he would proceed unto their utter casting off and rejection. But instead hereof God surpriseth them as it were with the most eminent Promise of Grace and Mercy that ever was made or could be made unto them. So he doth in like manner, Isa. 7. 13, 14. Chap. 54. 17, 18, 19. And this he will do,

(1) That he may glorify the riches and freedom of his Grace. This is his principal end in all his dispensations towards his Church. And how can they be made more conspicuous than in the exercise of them, then when a People are so far from all appearance of any desert of them, as that God declares his judgment that they deserve his utmost displeasure?

(2) That none who have the least remainder of sincerity, and desires to fear the Name of God, may utterly faint and despond at any time under the greatest confluence of discouragements. God can come in, and will ofttimes, in a way of sovereign grace, for the relief of the most dejected sinners. But we must proceed with our Exposition.

2. The second thing contained in this Verse, is the Testimony itself insisted on. And there is in the Testimony,

1. The Author of the Promise declared in it, He saith; as afterwards, Saith the Lord.

2. The Note of its Introduction, signalizing the thing intended, Behold.

3. The time of the accomplishment of what is here foretold, and here promised; The days come wherein.

4. The thing promised is a Covenant, concerning which is expressed, (1) He that makes it, I; I will make. (2) Those with whom it is made, The House of Israel, and the House of Judah. (3) The manner of its making, 〈 in non-Latin alphabet 〉 . (4) The property of it, it is a New Covenant.

1. He who gives this Testimony is included in tht word 〈 in non-Latin alphabet 〉 , he saith. For finding fault with them, he saith. He who complains of the People for breaking the Old Covenant, promiseth to make the New. So in the next Verse it is expressed, Saith the Lord. The Ministry of the Prophet was made use of in the declaration of these words and things, but they are properly his words from whom they are by immediate inspiration.

1. He saith, that is 〈 in non-Latin alphabet 〉 saith the Lord, is the formal object of our faith and obedience. Hereinto are they to be refered, herein do they acquiesce, and in nothing else will they so do. All other foundations of Faith, as thus saith the Pope, or thus saith the Church, or thus said our Ancestors, are all but delusions. Thus saith the Lord, gives rest and peace.

2. There is the Note of Introduction calling unto attendance, 〈 in non-Latin alphabet 〉 , Behold. It is always found eminent either in itself, or in some of its circumstances that is thus performed. For the word calls for a more than ordinary diligence in the consideration of an attention unto what is proposed. And it was needful to signalize this Promise; for the People unto whom it was given were very difficultly drawn from their adherence unto the Old Covenant, which was inconsistent with that now promised. And there seems to be somewhat more intimated in this word besides a call unto especial attention. And that is, that the thing spoken of is plainly proposed unto them concerned, so as that they may look upon it, and behold it clearly and speedily. And so is this New Covenant, here proposed so evidently and plainly, both in the entire nature and properties of it, that unless men willfully turn away their eyes, they cannot but see it.

2. Where God placeth a Note of Observation and Attention, we should carefully fix our Faith and Consideration. God sets not any of his marks in vain. And if upon the first view of any place or thing so signalized, the evidence of it doth not appear unto us, we have a sufficient call unto farther diligence in our enquiry. And if we are not wanting unto our Duty, we shall discover some especial impression of Divine Excellency or another upon every such thing or place.

3. The things and concernments of the New Covenant, are all of them Objects of the best of our consideration. As such are they here proposed; and what is spoken of the declaration of the nature of this Covenant in the next Verse, is sufficient to confirm this Observation.

3. The time is prefixed for the accomplishment of this Promise, 〈 in non-Latin alphabet 〉 , The days come. Known unto God are all his works from the foundation of the world, and he hath determined the times of their accomplishment. As to the particular precise times or seasons of them, whilst they are future, he hath reserved them unto himself, unless where he hath seen good to make some especial Revelation of them. So he did of the times of the sojourning of the children of Israel in Egypt, of the Babylonish Captivity, and of the coming of the Messiah after the return of the People, Dan. 9. But from the giving of the first Promise, wherein the foundation of the Church was laid, the accomplishment of it is frequently referred unto the latter days. See our Exposition on Chap. 1. ver. 1. Hence under the Old Testament the days of the Messiah were called the world to come, as we have shown, Chap. 2. 5. And it was a Periphrasis of him, that he was 〈 in non-Latin alphabet 〉 , Mat. 11. 3. He that was to come. And the Faith of the Church was principally exercised in the expectation of his coming. And this time is here intended. And the expression in the Original is in the Present Tense, 〈 in non-Latin alphabet 〉 , from the Hebrew 〈 in non-Latin alphabet 〉 The days coming, not the days that come, but the days come. And two things are denoted thereby.

1. The near approach of the days intended. The time was now hastening apace, and the Church was to be awakened unto the expectation of it. And this accompanied with their earnest desires and prayers for it, which were the most acceptable part of the Worship of God under the Old Testament.

2. A certainty of the thing itself was hereby fixed in their minds. Long expectation they had of it, and now stood in need of new security, especially considering the trial they were falling into in the Babylonish Captivity. For this seemed to threaten a defeat of the Promise, in the casting away of the whole Nation. The manner of the expression is suited to confirm the Faith of them that were real Believers among them against such fears. Yet we must observe that from the giving of this Promise unto the accomplishment of it, was near 600 years. And yet about 90 years after, the Prophet Malachi speaking of the same season, affirms, That the Lord whom they sought, should suddenly come unto his Temple, Mal. 3. 1.

Ob. There is a time limited and fixed for the accomplishment of all the Promises of God, and all the Purposes of his Grace towards the Church. See Hab. 2. 3, 4. And the Consideration hereof is very necessary unto Believers in all Ages.

1. To keep up their hearts from desponding, when difficulties against their accomplishment do arise, and seem to render it impossible. Want hereof hath turned aside many from God, and caused them to cast their lot and portion into the world.

(2) To preserve them from putting themselves on any irregular ways for their accomplishment.

(3) To teach them to search diligently into the wisdom of God, who hath disposed times and seasons as unto his own glory, so unto the trial and real benefit of the Church.

4. The Subject matter of the Promise given is a Covenant, 〈 in non-Latin alphabet 〉 The LXX render it by 〈 in non-Latin alphabet 〉 , a Testament. And that is more proper in this place than a Covenant. For if we take Covenant in a strict and proper sense, it hath indeed no place between God and man. For a Covenant strictly taken, ought to proceed on equal terms, and a proportionate consideration of things on both sides. But the Covenant of God is founded on Grace, and consists essentially in a free undeserved Promise. And therefore 〈 in non-Latin alphabet 〉 a Covenant is never spoken of between God and man, but on the part of God it consists in a free Promise, or a Testament. And a Testament which is the proper signification of the word here used by the Apostle, is suited unto this place, and nothing else. For

(1) Such a Covenant is intended as is ratified and confirmed by the death of him that makes it. And this is properly a Testament. For this Covenant was confirmed by the death of Christ, and that both as it was the death of the Testator, and as it was accompanied with the blood of a Sacrifice, whereof we must treat afterwards at large, if God will.

(2) It is such a Covenant, as wherein the Covenanter, he that makes it, bequeatheth his Goods unto others in the way of a Legacy. For this is done by Christ herein, as we must also declare afterwards. Wherefore our Savior calls this Covenant the New Testament in his Blood. This the word used by the Apostle doth properly signify, and it is evident that he intends not a Covenant absolutely and strictly so taken. With respect hereunto the first Covenant is usually called the Old Testament. For we intend not thereby the Books of Scripture, or Oracles of God committed unto the Church of the Jews (which yet as we have observed are once called the Old Testament, 2 Cor. 3. 14.) but the Covenant that God made with the Church of Israel at Sinai, whereof we have spoken at large. And this was called a Testament for three Reasons.

1. Because it was confirmed by death; that is, the death of the Sacrifices that were slain and offered at its solemn establishment. So faith our Apostle, The first Testament was not dedicated without blood, Chap. 9. 15. But there is more required hereunto; for even a Covenant properly and strictly so called, may be confirmed with Sacrifices. Wherefore

2. God did therein make over and grant unto the Church of Israel the good things of the Land of Canaan, with the Privileges of his Worship.

3. The principal Reason of this denomination, the Old Testament, is taken from its being typically significative of the Death and Legacy of the great Testator, as we have shown.

We have treated somewhat before concerning the Nature of the New Testament, as considered in distinction from, and opposition unto the Old. I shall here only briefly consider what concurreth unto the constitution of it, as it was then future, when this Promise was given, and as it is here promised. And three things do concur hereunto.

1. A Recapitulation, Collection and Confirmation of all the Promises of Grace that had been given unto the Church from the beginning, even all that was spoken by the mouth of the holy Prophets that had been since the world began, Luke 1. 70. The first Promise contained in it the whole essence and substance of the Covenant of Grace. All those afterwards given unto the Church on various occasions, were but explications and confirmations of it. In the whole of them there was a full declaration of the wisdom and love of God in sending his Son, and of his grace unto Mankind thereby. And God solemnly confirmed them with his Oath, namely, that they should be all accomplished in their appointed season. Whereas therefore the Covenant here promised included the sending of Christ for the accomplishment of those Promises, they are all gathered into one head therein. It is a constellation of all Promises of Grace.

2. All these Promises were to be reduced into an actual Covenant or Testament two ways.

1. In that as unto the accomplishment of the grace principally intended in them, they received it in the sending of Christ; and as to the confirmation and establishment of them for the communication of grace unto the Church, they received it in the death of Christ, as a Sacrifice of Agreement or Atonement.

2. They are established as the Rule and Law of Reconciliation and Peace between God and man. This gives them the nature of a Covenant. For a Covenant is the solemn expression of the terms of Peace between various Parties, with the confirmation of them.

3. They are reduced into such form of Law, as to become the only Rule of the Ordinances of Worship and Divine Service required of the Church. Nothing unto these ends is now presented unto us, or required of us, but what belongeth immediately unto the administration of this Covenant, and the grace thereof. But the Reader must consult what hath been discoursed at large unto this purpose on the 6th verse.

And we may see from hence, what it is that God here promiseth and foretelleth, as that which he would do in the days that were coming. For whereas they had the Promise before, and so virtually the grace and mercy of the New Covenant, it may be inquired what is yet wanting that should be promised solemnly under the name of a Covenant. For the full resolution of this question, I must, as before, refer the Reader unto what hath been discoursed at large about the two Covenants, and the difference between them on ver. 6. Here we may briefly name some few things, sufficient unto the exposition of this place. As

1. All those Promises which had before been given out unto the Church from the beginning of the world, were now reduced into the form of a Covenant, or rather of a Testament. The name of a Covenant is indeed sometimes applied unto the Promises of Grace before or under the Old Testament. But 〈 in non-Latin alphabet 〉 the word used in all those places, denoteth only a free, gratuitous Promise, Gen. 9. 9. Chap. 17. 4. But they were none of them, nor all of them together, reduced into the form of a Testament; which they could not be, but by the death of the Testator. And what blessed Privileges and Benefits were included herein, hath been shown before, and must yet further be insisted on in the Exposition of the 9th Chapter, if God permit.

2. There was another Covenant superadded unto the Promises which was to be the immediate Rule of the Obedience and Worship of the Church. And according unto their observance of this superadded Covenant, they were esteemed to have kept or broken Covenant with God. This was the Old Covenant in Sinai, as hath been declared. Wherefore the Promises could not be in the form of a Covenant unto the People, inasmuch as they could not be under the power of two Covenants at once, and those, as it afterwards appeared, absolutely inconsistent. For this is that which our Apostle proves in this place, namely, That where the Promises were brought into the form, and had the use of a Covenant unto the Church, the former Covenant must needs disappear, or be disannulled. Only they had their place and efficacy to convey the benefits of the grace of God in Christ unto them that did believe; but God here foretelleth that he will give them such an order and efficacy in the administration of his grace, as that all the fruits of it by Jesus Christ shall be bequeathed and made over unto the Church in the way of a Solemn Covenant.

3. Notwithstanding the Promises which they had received, yet the whole System of their Worship sprang from, and related unto the Covenant made at Sinai. But now God promiseth a new state of spiritual Worship relating only unto the Promises of grace as brought into the form of a Covenant.

The New Covenant as recollecting into one all the Promises of Grace given from the foundation of the World, accomplished in the actual exhibition of Christ, and confirmed in his death, and by the Sacrifice of his blood, thereby becoming the sole Rule of new spiritual Ordinances of Worship suited thereunto, was the great Object of the Faith of the Saints of the Old Testament, and is the great foundation of all our present mercies.

All these things were contained in that New Covenant, as such, which God here promiseth to make. For

(1) There was in it a Recapitulation of all Promises of Grace. God had not made any promise, any intimation of his Love, or Grace unto the Church in general, nor unto any particular Believer, but he brought it all into this Covenant, so as that they should be esteemed all and everyone of them, to be given and spoken unto every individual person that hath an interest in this Covenant. Hence all the Promises made unto Abraham, Isaac and Jacob, with all the other Patriarchs, and the Oath of God whereby they were confirmed, are all of them made unto us, and do belong unto us no less than they did unto them to whom they were first given, if we are made partakers of this Covenant. Hereof the Apostle gives an instance in the singular promise made unto Joshua, which he applies unto Believers, Chap. 13. 5. There was nothing of love nor grace in any of them, but was gathered up into this Covenant.

(2) The actual exhibition of Christ in the flesh, belonged unto this Promise of making a New Covenant; for without it, it could not have been made. This was the desire of all the Faithful from the foundation of the world; this they longed after, and fervently prayed for continually. And the prospect of it was the sole ground of their joy and consolation. Abraham saw his day and rejoiced. This was the great Privilege which God granted unto them that walked uprightly before him; such an one, saith he, shall dwell on high, his place of defense shall be the munition of rocks; bread shall be given him, his waters shall be sure; thine eyes shall see the King in his beauty, they shall behold the land that is very far off, Isa. 33. 16, 17. That prospect they had by faith of the King of Saints in his beauty and glory, though yet at a great distance, was their relief and their reward in their sincere Obedience. And those who understand not the glory of this Privilege of the New Covenant, in the Incarnation of the Son of God, or his exhibition in the flesh, wherein the depths of the counsels and wisdom of God in the way of grace, mercy and love, opened themselves unto the Church, are strangers unto the things of God.

(3) It was confirmed and ratified by the death and bloodshedding of Christ, and therefore included in it the whole work of his Mediation. This is the spring of the life of the Church; and until it was opened, great darkness was upon the minds of Believers themselves. What peace, what assurance, what light, what joy, depend hereon, and proceed from it, no Tongue can express.

(4) All Ordinances of Worship do belong hereunto. What is the benefit of them, what are the advantages which Believers receive by them, we must declare when we come to consider that comparison that the Apostle makes between them, and the carnal Ordinances of the Law, Chap. ix. Whereas therefore all these things were contained in the New Covenant, as here promised of God, it is evident how great was the concernment of the Saints under the Old Testament to have it introduced, and how great also ours is in it now it is established.

5thly, The Author or Maker of this Covenant is expressed in the words, as also those with whom it was made. The first is included in the Person of the Verb, I will make; I will make, saith the Lord. It is God himself that makes this Covenant, and he takes it upon himself so to do. He is the principal Party covenanting. I will make a Covenant; God hath made a Covenant. He hath made with me an everlasting Covenant. And sundry things are we taught therein.

(1) The freedom of this Covenant, without respect unto any merit, worth or condignity in them with whom it is made. What God doth, he doth freely, ex mera gratia & voluntate. There was no cause without himself for which he should make this Covenant, or which should move him so to do. And this we are eminently taught in this place, where he expresseth no other occasion of his making this Covenant, but the Sins of the People in breaking that which he formerly made with them. And it is expressed on purpose to declare the free and soveraigns grace, the goodness, love and mercy, which alone were the absolute springs of this Covenant.

(2) The wisdom of its contrivance. The making of any Covenant to be good and useful, depends solely on the wisdom and foresight of them by whom it is made. Hence men do often make Covenants, which they design for their good and advantage, but they are so ordered for want of wisdom and foresight, that they turn unto their hurt and ruin. But there was infinite wisdom in the constitution of this Covenant, whence it is and shall be infinitely effective of all the blessed ends of it. And they are utterly unacquainted with it, who are not affected with an holy admiration of Divine Wisdom in its contrivance. A man might comfortably spend his life in the contemplation of it, and yet be far enough from finding out the Almighty in it unto perfection. Hence is it, that it is so Divine a Mystery in all the parts of it, which the wisdom of the flesh cannot comprehend. Nor without a due consideration of the infinite wisdom of God in the contrivance of it, can we have any true or real conceptions about it: 〈 in non-Latin alphabet 〉 . profane, unsanctified minds can have no insight into this effect of Divine wisdom.

(3) It was God alone who could prepare and provide a Surety for this Covenant; considering the necessity there was of a Surety in this Covenant, seeing no Covenant between God and man could be firm and stable without one, by reason of our weakness and mutability. And considering of what a nature this Surety must be, even God and man in one person, it is evident that God himself alone must make this Covenant. And the provision of this Surety doth contain in it the glorious manifestation of all the Divine Excellencies beyond any act or work of God whatever.

(4) There is in this Covenant a sovereign Law of Divine Worship, wherein the Church is consummated, or brought into the most perfect estate whereof in this world it is capable, and established forever. This Law could be given by God alone.

(5) There is ascribed unto this Covenant such an efficacy of grace, as nothing but Almighty Power can make good and accomplish. The grace here mentioned in the promises of it, directs us immediately unto its Author. For who else but God can write the Divine Law in our hearts, and pardon all our sins? The Sanctification or Renovation of our Natures, and the Justification of our Persons being promised herein, seeing infinite power and grace are required unto them, He alone must make this Covenant with whom all power and grace do dwell. God hath spoken once, twice have I heard this, that power belongeth unto God; also unto thee, O Lord, belongeth mercy, Psal. 62. 11, 12.

(6) The Reward promised in this Covenant is God himself. I am thy Reward. And who but God can ordain himself to be our Reward?

Ob. All the efficacy and glory of the New Covenant do originally arise from, and are resolved into the Author and Supreme Cause of it, which is God himself. And we might consider unto the encouragement of our Faith, and the strengthening of our consolation,

(1) His infinite condescension to make and enter into Covenant with poor, lost, fallen, sinful man. This no heart can fully conceive, no tongue can express; only we live in hope to have yet a more clear prospect of it, and to have an holy admiration of it unto Eternity.

(2) His wisdom, goodness and grace in the nature of that Covenant which he hath condescended to make and enter into. The first Covenant he made with us in Adam which we brake, was in itself good, holy, righteous and just; it must be so, because it was also made by him. But there was no provision made in it absolutely to preserve us from that woeful disobedience and transgression which would make it void, and frustrate all the holy and blessed ends of it. Nor was God obliged so to preserve us, having furnished us with a sufficiency of ability for our own preservation, so as we could no way fall but by a willful Apostasy from him. But this Covenant is of that nature as that the grace administered in it, shall effectually preserve all the Covenanters unto the end, and secure unto them all the benefits of it. For

(3) His power and faithfulness are engaged unto the accomplishment of all the Promises of it. And these Promises do contain everything that is spiritually and eternally good or desirable unto us. O Lord our Lord, how excellent is thy Name in all the Earth? How glorious art thou in the ways of thy grace towards poor sinful Creatures, who had destroyed themselves? And

(4) He hath made no created good, but himself only to be our Reward.

Secondly, The Persons with whom this Covenant is made are also expressed. The House of Israel, and the House of Judah. Long before the giving of this Promise, that People were divided into two parts. The one of them in way of distinction from the other, retained the name of Israel. These were the Ten Tribes which fell off from the House of David, under the conduct of Ephraim, whence they are often also in the Prophets called by that name. The other consisting of the Tribe properly so called, with that of Benjamin and the greatest part of Levi, took the name of Judah; and with them, both the Promise and the Church remained in a peculiar manner. But whereas they all originally sprang from Abraham, who received the Promise and sign of Circumcision for them all, and because they were all equally in their Forefather brought into the Bond of the Old Covenant, they are here mentioned distinctly, that none of the Seed of Abraham might be excluded from the tender of this Covenant. Unto the whole Seed of Abraham according to the flesh it was, that the terms and grace of this Covenant was first to be offered. So Peter tells them in his first Sermon, That the Promise was unto them and their Children who were there present, that is, the House of Judah, and to them that are afar off, that is the House of Israel in their dispersions, Acts 2. 39. So again he expresseth the order of the dispensation of this Covenant with respect to the Promise made to Abraham, Acts 3. 25, 26. Ye are the Children of the Prophets, and of the Covenant which God made with our Fathers, saying unto Abraham, and in thy Seed shall all the Kindreds of the earth be blessed; unto you first, God having raised his Son Jesus, sent him to bless you; namely, in the preaching of the Gospel. So our Apostle in his Sermon unto them, affirmed that it was necessary that the Word should be first spoken unto them, Acts 13. 46. And this was all the Privilege that was now left unto them. For the Partition-wall was now broken down, and all Obstacles against the Gentiles taken out of the way. Wherefore this House of Israel and of Judah may be considered two ways:

(1) As that People were the whole entire Posterity of Abraham.

(2) As they were typical, and mystically significant of the whole Church of God. Hence alone it is that the Promises of Grace under the Old Testament are given unto the Church under those names, because they were Types of them who should really and effectually be made Partakers of them.

In the first sense, God made this Covenant with them, and this on sundry accounts.

(1) Because He, in and through whom alone it was to be established and made effectual, was to be brought forth amongst them of the Seed of Abraham, as the Apostle plainly declares, Acts 2. 25.

(2) Because all things that belonged unto the Ratification of it, were to be transacted amongst them.

(3) Because in the outward dispensation of it, the terms and grace of it was first in the counsel of God to be tendered unto them.

(4) Because by them, by the Ministry of men of their Posterity, the dispensation of it was to be carried unto all Nations as they were to be blessed in the Seed of Abraham; which was done by the Apostles and other Disciples of our Lord Jesus Christ. So the Law of the Redeemer went forth from Zion. By this means the Covenant was confirmed with many of them for one week before the calling of the Gentiles, Dan. 9. 27. And because these things belonged equally unto them all, mention is made distinctly of the House of Israel, and the House of Judah. For the House of Judah was at the time of the giving of this Promise, in the sole possession of all the Privileges of the Old Covenant, Israel having cut off themselves by their revolt from the House of David, being cast out also for their sins amongst the Heathen. But God, to declare that the Covenant he designed had no respect unto those carnal Privileges which were then in the possession of Judah alone, but only unto the Promise made unto Abraham, he equals all his Seed with respect unto the mercy of this Covenant.

In the second sense, The whole Church of elect Believers is intended under these denominations, being typified by them. These are they alone, being one made of twain, namely, Jews and Gentiles, with whom the Covenant is really made and established, and unto whom the grace of it is actually communicated. For all these with whom this Covenant is made, shall as really have the Law of God written in their hearts, and their sins pardoned, according unto the promise of it, as the People of old were brought into the Land of Canaan, by virtue of the Covenant made with Abraham. These are the true Israel and Judah prevailing with God, and confessing unto his Name.

Obs. The Covenant of Grace in Christ, is made only with the Israel of God the Church of the Elect. For by the making of this Covenant with any, the effectual communication of the grace of it unto them is principally intended. Nor can that Covenant be said to be made absolutely with any, but those whose sins are pardoned by virtue thereof, and in whose hearts the Law of God is written, which are the express Promises of it. And it was with respect unto those, of this sort among that People, that the Covenant was promised to be made with them. See Rom. 9. 24, 25, 26, 27, 28, 29, 30, 31, 32, 33. Chap. 11. 7. But in respect of the outward dispensation of the Covenant, it is extended beyond the effectual communication of the grace of it. And in respect thereunto did the privilege of the carnal Seed of Abraham lie.

2. Those who are first and most advanced as unto outward Privileges, are oftentimes last and least advantaged by the grace and mercy of them. Thus was it with these two Houses of Israel and Judah. They had the Privilege and Preeminence above all Nations of the World, as unto the first tender, and all the benefits of the outward dispensation of the Covenant; yet though the number of them was as the sand of the Sea, a remnant only was saved. They came behind the Nations of the World as unto the grace of it. And this by reason of their unbelief, and the abuse of the Privileges granted unto them. Let not those therefore who now enjoy the greatest Privileges be high-minded, but fear.

3. The manner of making this Covenant, is expressed by 〈 in non-Latin alphabet 〉 , perficiam, consummabo; I will perfect or consummate. In the Hebrew it is only 〈 in non-Latin alphabet 〉 pangam, feriam, I will make; but the Apostle renders it by this word, to denote that this Covenant was at once perfected and consummate, to the exclusion of all additions and alterations. Perfection and unalterable establishment are the Properties of this Covenant. An everlasting Covenant ordered in all things and sure.

4. As unto its distinguishing Character, it is called a New Covenant; so it is with respect unto the Old Covenant made at Sinai. Wherefore by this Covenant as here considered, is not understood the promise of grace given unto Adam absolutely; nor that unto Abraham, which contained the substance and matter of it, the grace exhibited in it, but not the complete Form of it as a Covenant. For if it were only the Promise, it could not be called a New Covenant with respect unto that made at Sinai. For so it was before it absolutely 2500 years, and in the person of Abraham 400 years at the least. But it must be considered as before described in the establishment of it, and its Law of spiritual Worship. And so it was in time after that in Sinai 800 years. Howbeit it may be called a New Covenant in other respects also. As first because of its eminency. So it is said of an eminent work of God, Behold I work a new thing in the earth; And its duration and continuance as that which shall never wax old, is denoted thereby.

VER. IX.

For the Quotation and Translation of these words out of the Prophet Jeremiah, the Reader may consult the Exercitations in the first Volume Exercit. V. 〈 in non-Latin alphabet 〉 The Apostle in this place renders by 〈 in non-Latin alphabet 〉 , and in this place only; the reason whereof we shall see afterwards. 〈 in non-Latin alphabet 〉 which my Covenant they brake, rescinded, dissipated; the Apostle renders 〈 in non-Latin alphabet 〉 . And they continued not in my Covenant. For not to abide faithful in Covenant is to break it. 〈 in non-Latin alphabet 〉 And I was an Husband unto them, or rather a Lord over them; in the Apostle, 〈 in non-Latin alphabet 〉 . And I regarded them not. On what reason and grounds the seeming alteration is made, we shall inquire in the Exposition.

〈 in non-Latin alphabet 〉 , Non secundum Testamentum; secundum illud Testamentum, and so the Syriac, 〈 in non-Latin alphabet 〉 Not according unto that Testament; others, faedus, and illud faedus. Of the different Translation of this word by a Testament and a Covenant, we have spoken before.

〈 in non-Latin alphabet 〉 , Syr. 〈 in non-Latin alphabet 〉 which I gave; quod feci, which I made; 〈 in non-Latin alphabet 〉 , for 〈 in non-Latin alphabet 〉 with the Fathers, for that is required to be joined to the Verb 〈 in non-Latin alphabet 〉 . And therefore the Syriac omitting the Preposition, turns the Verb into gave; gave to the Fathers which is proper, 〈 in non-Latin alphabet 〉 cum Patribus eorum.

〈 in non-Latin alphabet 〉 , vulg. non permanserunt; others, perstiterunt. So the Syriac, 〈 in non-Latin alphabet 〉 they stood not, they continued not. Maneo is used to express stability in Promise and Covenants; ut tu dicti Albani maneres; and tu modo promissis maneas. So is permaneo in officio, in Armis, in Amicitia, to continue steadfast unto the end. Wherefore it is as well so rendered, as by persisto. 〈 in non-Latin alphabet 〉 is so used by Thycidydes, 〈 in non-Latin alphabet 〉 , to abide firm and constant in Covenants. And 〈 in non-Latin alphabet 〉 is he who is firm, stable, constant in Promises, and Engagements.

〈 in non-Latin alphabet 〉 , Ego neglexi, despexi, neglectui habui; Syr. 〈 in non-Latin alphabet 〉 I despised, I neglected, I rejected them. 〈 in non-Latin alphabet 〉 is curae non habeo, negligo, contemno; a word denoting a casting out of care with contempt.

VER. IX.

THE greatest and utmost mercies that God ever intended to communicate unto the Church, and to bless it withal, were enclosed in the New Covenant. Nor doth the efficacy of the Mediation of Christ extend itself beyond the verge and compass thereof. For he is only the Mediator and Surety of this Covenant. But now God had before made a Covenant with his People, a good and holy Covenant it was, such as was meet for God to prescribe, and for them thankfully to accept of. Yet notwithstanding all the Privileges and Advantages of it, it proved not so effectual, but that multitudes of them with whom God made that Covenant, were so far from obtaining the blessedness of Grace and Glory thereby, as that they came short, and were deprived of the temporal benefits that were included therein. Wherefore as God hereon promiseth to make a New Covenant with them, seeing they had forfeited and lost the advantage of the former, yet if it should be of the same kind therewith, it might also in like manner prove ineffectual. So must God give, and the Church receive one Covenant after another, and yet the ends of them never be obtained.

To obviate this Objection, and the Fear that thence might arise, God who provideth not only for the safety of his Church, but also for their comfort and assurance, declares beforehand unto them, that it shall not be of the same kind with the former, nor liable to be so frustrated, as to the ends of it, as that was.

And there are some things remarkable herein.

(1) That the Preface unto the Promise of this New Covenant, is a blame charged on the People finding fault with them, blaming them, charging them with sin against the Covenant that he had made with them.

(2) That yet this was not the whole ground and reason of making this New Covenant. It was not so, I say, that the People were not steadfast in it, and unto the terms of it. For had it been so, there would have no more been needful to re-instate them in good condition, but only that God should pardon their former sins, and renew the same Covenant unto them again, and give them another venture or trial thereon. But inasmuch as he would do so no more, but will make another Covenant of another nature with them, it is evident that there was some defect in the Covenant itself, it was not able to communicate those good things which God designed to bless the Church withal.

(3) These two things being the only reason that God gives, why he will make this New Covenant, namely, the sins of the People, and the insufficiency of the first Covenant to bring the Church into that blessed estate which he designed them; it is manifest that all his dealings with them for their spiritual and eternal good, are of mere sovereign grace, and such as he hath no motive unto, but in and from himself alone. There are sundry things contained in these words.

1. An Intimation that God had made a former Covenant with his People. 〈 in non-Latin alphabet 〉 . There is in these Verses a repetition three times of making Covenant. And in every place in the Hebrew the same words are used 〈 in non-Latin alphabet 〉 But the Apostle changeth the Verb in every place. First he expresseth it by 〈 in non-Latin alphabet 〉 , ver. 8. and in the last place by 〈 in non-Latin alphabet 〉 , which is most proper, v. 10. 〈 in non-Latin alphabet 〉 , are usual in other Authors; here he useth 〈 in non-Latin alphabet 〉 , in reference unto that Covenant which the People brake, and God disannulled. And it may be he did so, to distinguish their alterable Covenant from that which was to be unalterable, and was confirmed with greater Solemnity. God made this Covenant as others of his outward works, which he resolved to alter, change or abolish at the appointed season. It was a work whose effects might be shaken, and itself afterwards be removed; so he speaks, Chap. 12. 27. The change of the things that are shaken, is 〈 in non-Latin alphabet 〉 , as of things that are made, made for a season; so made as to abide and endure for an appointed time only: such were all the things of this Covenant, and such was the Covenant itself. It had no Criteria Aeternitatis upon it, no evidences of an eternal duration. Nothing hath so but what is founded in the blood of Christ. He is 〈 in non-Latin alphabet 〉 the everlasting Father, or the immediate Author and Cause of everything that is or shall be everlasting in the Church. Let men labor and contend about other things whilst they please. They are all shaken, and must be removed.

Obs. 1. The Grace and Glory of the New Covenant are much set off and manifested by the comparing of it with the Old. This is done here by God on purpose for the illustration of it. And it is greatly made use of in this Epistle, partly to prevail with us to accept of the terms thereof, and to abide faithful therein; and partly to declare how great is their sin, and how sore will be the destruction of them by whom it is neglected or despised. As these things are insisted on in other places, so are they the Subject of the Apostles discourse, Chap. 12. from ver. 15. unto the end.

2. All God's Works are equally good and holy in themselves, but as unto the use and advantage of the Church, he is pleased to make some of them means of communicating more grace than others. Even this Covenant which the New was not to be like unto, was in itself good and holy, which these with whom it was made, had no reason to complain of. Howbeit God had ordained that by another Covenant, he would communicate the fullness of his grace and love unto the Church. And if everything that God doth be improved in its season, and for its proper ends, we shall have benefit and advantage by it, though he hath yet other ways of doing us more good, whose seasons he hath reserved unto himself. But this is an Act of mere sovereign goodness and grace, that whereas any have neglected or abused mercies and kindnesses that they have received, instead of casting them off on that accounts, God takes this other course, of giving them such mercies as shall not be so abused. This he did by the introduction of the New Covenant in the room of the Old, and this he doth every day. So Isa. 57. 16, 17, 18. We live in days wherein men variously endeavor to obscure the grace of God, and to render it inglorious in the eyes of men, but he will forever be admired in them that do believe.

3. Though God makes an alteration in any of his Works, Ordinances of Worship or Institutions, yet he never changeth his intention, or the purpose of his Will. In all outward Changes there is with him no variableness nor shadow of turning. Known unto him are all his works from the foundation of the world; and whatever change there seems to be in them, it is all effected in pursuance of the unchangeable purpose of his Will concerning them all. It argued not the least change or shadow of turning in God, that he appointed the Old Covenant for a season, and for some certain ends, and then took it away, by making of another that should excel it both in grace and efficacy.

2. It is declared with whom this former Covenant was made, 〈 in non-Latin alphabet 〉 , with their Fathers. Some Latin Copies read, cum Patribus vestris, with your Fathers. But having spoken before of the House of Judah, and of the House of Israel in the third person, he continueth to speak still in the same. So likewise is it in the Prophet 〈 in non-Latin alphabet 〉 their Fathers.

Their Fathers, their Progenitors, were those that this People always boasted of. For the most part, I confess, that they rose higher in their claim from them, than those here principally intended, namely, unto Abraham, Isaac, Jacob, and the twelve Patriarchs. But in general their Fathers it was whereof they made their boast; and desired no more but only what might descend unto them in the right of these Fathers. And unto these God here sends them, and that for two ends.

1. To let them know that he had more grace and mercy to communicate unto the Church, than ever those Fathers of theirs were made partakers of. So would he take them off from boasting of them, or trusting in them.

2. To give warning by them to take heed how they behaved themselves under the tender of this new and greater mercy. For the Fathers here intended were those that God made the Covenant withal at Sinai. But it is known, and the Apostle hath declared at large in the third Chapter of this Epistle, how they brake and rejected this Covenant of God, through their unbelief and disobedience, so perishing in the Wilderness. These were those Fathers of the People with whom the first Covenant was made, and so they perished in their unbelief. A great warning this was unto those that should live when God would enter into the New Covenant with his Church, lest they should perish after the same example. But yet was it not effectual towards them. For the greatest part of them rejected this New Covenant, as their Fathers did the Old, and perished in the indignation of God.

Ob. The disposal of Mercies and Privileges as unto Times, Persons, Seasons, is wholly in the hand and power of God. Some he granted unto the Fathers, some to their Posterity, and not the same to both. Our wisdom it is to improve what we enjoy, not to repine at what God hath done for others, or will do for them that shall come after us. Our present mercies are sufficient for us, if we know how to use them. He that wanteth not a believing heart, shall want nothing else.

2. Who these Fathers with whom God made this Covenant were, is farther evident from the Time, Season, and Circumstances of the making of it.

1. For the time of it, it was done 〈 in non-Latin alphabet 〉 , that is, 〈 in non-Latin alphabet 〉 , in that day. That a day is taken in the Scripture for an especial time and season, wherein any work or duty is to be performed, is obvious unto all. The Reader may see what we have discoursed concerning such a day on the 3d Chapter. And the time here intended is often called the day of it, Ezek. 20. 6. In the day I lifted up my hand to bring them out of the Land of Egypt; at that time or season. A certain, determinate, limited time, suited with means unto any work, occasion, or duty, is so called a day. And it answereth unto the description of the time of making the New Covenant given in the Verse foregoing; Behold the days are coming, the time or season approacheth. It is also used in a way of eminency; a day or a signal eminent season, Mal. 3. 2. Who may abide the day of his coming; the illustrious Glory and Power that shall appear, and be exerted at his coming. In the day, is, at that great eminent season so famous throughout all their Generations.

2. This day or season is described from the work of it, 〈 in non-Latin alphabet 〉 that I firmly laid hold. And 〈 in non-Latin alphabet 〉 , is to take hold of, with a design of helping or delivering, and sundry things are intimated, as the way and manner of the deliverance of that People at that time.

1. The woeful helpless condition that they were in then in Egypt. So far were they from being able to deliver themselves out of their captivity and bondage, that like children they were not able to stand or go, unless God took them, and led them by the hand. So he speaks, Hos. 11. 3. I taught them to go, taking them by the arms. And certainly never were weakly froward children so awkward to stand and go of themselves, as that people were to comply with God in the work of their deliverance. Sometimes they refused to stand, or to make a trial of it. Sometimes they cast themselves down after they were set on their feet; and sometimes with all their strength went backwards as to what God directed them unto. He that can read the Story of their deliverance with any understanding, will easily discern what pains God was at with that people, to teach them to go when he thus took them by the hand.

It is therefore no new thing, that the Church of God should be in a condition of itself able neither to stand nor go. But yet if God will take them by the hand for their help, deliverance shall ensue.

2. It expresseth the infinite condescension of God towards this people in that condition, that he would bow down to take them by the hand. In most other places the work which he then accomplished is ascribed unto the lifting up, or stretching out of his hand, Ezek. 20. 6. See the description of it, Deut. 4. 34. Chap. 26. 8. It was towards their Enemies a work of mighty power, of the lifting up of his hand; but towards them it was a work of infinite condescension and patience. A bowing down to take them by the hand. And this was the greatest work of God. For such was the frowardness and unbelief, so multiplied were the provocations and temptations of that People, that if God had not held them fast by the hand with infinite grace, patience, forbearance and condescension, they had inevitably ruined themselves. And we know in how many instances they endeavored frowardly and obstinately to wrest themselves out of the hand of God, and to have cast themselves into utter destruction. Wherefore this word, when I took them by the hand, for the end mentioned, compriseth all the grace, mercy and patience which God exercised towards that People, whilst he wrought out their deliverance, by lifting up his hand amongst and against their Adversaries.

And indeed no heart can conceive, no tongue can express that infinite condescension and patience which God exerciseth towards everyone of us, whilst he holds us by the hand to lead us unto rest with himself. Our own hearts, in some measure, know with what waywardness, and frowardness, with what wanderings from him, and withdrawing from his holy conduct, we exercise, and are ready to weary his patience continually. Yet do not mercy and grace let go that hold which they have taken on us. Oh that our Souls might live in a constant admiration of that divine grace and patience which they live upon; that the remembrance of the times and seasons wherein, if God had not strengthened his hand upon us, we had utterly destroyed ourselves, might increase that admiration daily, and enliven it with thankful Obedience.

3. The power of this work intended is also included herein; not directly, but by consequence. For as was said, when God took them by the hand by his grace and patience, he lifted up the hand of his power by the mighty works which he wrought among their Adversaries. What he did in Egypt at the Red Sea, in the Wilderness, is all included herein. These things made the day mentioned eminent and glorious. It was a great day wherein God so magnified his name and power in the sight of all the world.

4. All these things had respect unto and issued in that actual deliverance which God then wrought for that People. And this was the greatest mercy which that People ever were, or ever could be made partakers of in that condition wherein they were under the Old Testament. As unto the outward part of it, consider what they were delivered from, and what they were led into, and it will greatly appear to be as great an outward mercy, as human nature is capable of. But besides, it was gloriously typical, and representative of their own and the whole Churches spiritual deliverance from Sin and Hell, from our bondage to Satan, and a glorious traduction into the liberty of the Sons of God. And therefore did God engrave the memorial of it on the Tables of Stone, I am the Lord thy God which brought thee out of the Land of Egypt, out of the House of Bondage. For what was typified and signified thereby, is the principal motive unto Obedience throughout all Generations. Nor is any moral Obedience acceptable unto God, that doth not proceed from a sense of spiritual deliverance.

And these things are here called over in this promise of giving a new Covenant; partly to mind the People of the mercies which they had sinned against, and partly to mind them that no concurrence of outward mercies and privileges, can secure our Covenant-relation unto God, without the special mercy which is administered in the New Covenant, whereof Jesus Christ is the Mediator and Surety.

Thus great on all accounts was the day, and the glory of it, wherein God made the Old Covenant with the People of Israel, yet had it no glory in comparison of that which doth excel. The light of the Sun of Glory was on this day, seven fold, as the light of seven days, Isa. 30. 26. A perfection of light and glory was to accompany that day, and all the glory of God's work and his rest therein, the light of seven days was to issue in it.

From the things we have observed, it is fully evident both what was the Covenant that God made, and who were the Fathers with whom it was made. The Covenant intended it is none other but that made at Sinai, in the third month after the coming of the People out of Egypt, Exod. 19. 1. which Covenant in the nature, use and end of it, we have before described. And the Fathers were those of that Generation, those who came out of Egypt, and solemnly in their own persons they and their Children entered into the Covenant, and took upon them to do all that was required therein, whereon they were sprinkled with the blood of it, Exod. 24. 3, 4, 5, 6, 7, 8. Deut. 5. 27. It is true, all the Posterity of the People unto whom the Promise was now given, were bound and obliged by that Covenant, no less than those who first received it; But those only are intended in this place, who actually in their own persons entered into Covenant with God. Which consideration will give light unto what is affirmed, that they brake this Covenant, or continued not in it.

A comparison being intended between the two Covenants, this is the first general part of the foundation of it with respect unto the Old.

The second part of it is in the event of making this Covenant: and this is expressed both on the part of Man and God; or in what the People did towards God, and how he carried it towards them thereon.

1. The event on the part of the People in these words, Because they continued not in my Covenant, 〈 in non-Latin alphabet 〉 .

〈 in non-Latin alphabet 〉 which in the Original is expressed by 〈 in non-Latin alphabet 〉 , which we render, because 〈 in non-Latin alphabet 〉 as it is sometimes a Relative, sometimes a Redditive, which, or because. If we follow our Translation, because, it seems to give a reason why God made a Covenant with them not like the former; namely, because they continued not in the former, or brake it. But this indeed was not the reason of it. The reason, I say, why God made this new Covenant not according unto the former, was not because they abode not in the first. This could be no reason of it, nor any motive unto it. It is therefore mentioned only to illustrate the grace of God that he would make this New Covenant, notwithstanding the sin of those who brake the former; as also the excellency of the Covenant itself, whereby those who are taken into it, shall be preserved from breaking of it by the grace which it doth administer. Wherefore I had rather render 〈 in non-Latin alphabet 〉 here by [which] as we render 〈 in non-Latin alphabet 〉 in the Prophet, which my Covenant, or for; for they abode not. And if we render it because, it respects not God's making a New Covenant, but his rejecting them for breaking the Old.

That which is charged on them is, that they continued not, they abode not in the Covenant made with them. This God calls his Covenant; They continued not in my Covenant; because he was the Author of it, the sole contriver and proposer of its terms and promises. 〈 in non-Latin alphabet 〉 They brake, they rescinded, removed it, made it void. The Hebrew word expresseth the matter of fact what they did, they brake or made void the Covenant: the word used by the Apostle, the manner how they did it, namely, by not continuing faithful in it, not abiding by the terms of it. The use of the word 〈 in non-Latin alphabet 〉 , and 〈 in non-Latin alphabet 〉 , unto this purpose hath been before declared. And what is intended hereby, we must inquire.

1. God made this Covenant with the People in Sinai, in the authoritative proposition of it unto them, and thereon the people solemnly accepted of it, and took it upon themselves to observe, do, and fulfill the terms and conditions of it, Exod. 19. 8. especially Chap. 24. 3, 7. The people answered with one voice, all the words which the Lord hath said, we will do. And all that the Lord hath said, we will do and be obedient. So Deut. 5. 27. Hereupon the Covenant was ratified and confirmed between God and them, and thereon the blood of the Covenant was sprinkled on them, Exod. 24. 8. This gave that Covenant its solemn Ratification.

2. Having thus accepted of God's Covenant, and the terms of it, Moses ascending again into the Mount, the people made the Golden Calf. And this fell out so suddenly after the making of the Covenant, that the Apostle expresseth it by, they continued not in it; They made haste to break it. He expresseth the sense of the words of God hereon, Exod. 32. 7, 8. Go get thee down, for thy people which thou broughtest out of the Land of Egypt have corrupted themselves, they have turned aside greatly out of the way which I commanded them, they have made them a molten Calf, and have worshipped it, and have sacrificed thereunto; And said these be thy God's, O Israel, which brought thee up out of the Land of Egypt. For therein they brake the Covenant wherein God had in a peculiar manner assumed the glory of that deliverance unto himself.

3. Wherefore the breaking of the Covenant, or their not continuance in it, was firstly and principally the making of the molten Calf. After this indeed that Generation added many other sins and provocations, before all things proceeded so far, that God sware in his wrath that they should never enter into his rest. This fell out on their professed unbelief, and murmuring at the return of the Spies, Numb. 14. whereof we have treated at large on Chap. 3. wherefore this expression is not to be extended unto the sins of the following Generation, neither in the Kingdom of Israel, nor in that of Judah, although they variously transgressed against the Covenant, disannulling it so far as it lay in them. But it is their sin who personally first entered into Covenant with God, that is reflected on. That Generation with whom God made that first Covenant, immediately brake it, continued not in it. And therefore let that Generation look well to themselves unto whom this New Covenant shall be first proposed. And it so fell out, that the unbelief of that first Generation who lived in the first days of the promulgation of the New Covenant, hath proved an occasion of the ruin of their Posterity unto this day. And we may observe.

1. That Sins have their Aggravations from Mercies received. This was that which rendered this first sin of that people of such a flagitious nature in itself, and so provoking unto God, namely, that they who contracted personally the guilt of it, had newly received the honor, mercy and privilege of being taken into Covenant with God. Hence is that threatening of God with respect hereunto; Nevertheless in the day that I visit, I will visit their sin upon them, Exod. 32. 34. He would have a remembrance of this provoking sin in all their following visitations. Let us therefore take heed how we sin against received mercies, especially spiritual privileges, such as we enjoy by the Gospel.

2. Nothing but effectual Grace will secure our Covenant Obedience one moment. Greater motives unto Obedience, or stronger outward Obligation thereunto, no People under Heaven could have than this People had newly received, and they had publicly and solemnly engaged themselves thereunto. But they quickly turned out of the way. And therefore in the New Covenant is this Grace promised in a peculiar manner, as we shall see on the next Verse.

2. The acting of God towards them hereon is also expressed. And I regarded them not. There seems to be a great difference in the Translation of the words of the Prophet, and these of the Apostle taken from them. In the former place we read, Although I was an Husband unto them: In this I regarded them not. And hereby the utmost difference that can be objected against the rendering of these words by the Apostle, is represented. But there was no need of rendering the words in the Prophet, 〈 in non-Latin alphabet 〉 Although I was an Husband to them, as we shall see. Howbeit many learned men have exceedingly perplexed themselves and others in attempting a reconciliation between these passages or expressions, because they seem to be of a direct contrary sense and importance. I shall therefore premise some things which abate and take off from the weight of this difficulty, and then give the true Solution of it. And unto the first end we may observe,

1. That nothing of the main Controversy, nothing of the substance of the truth, which the Apostle proves and confirms by this Testimony, doth any way depend on the precise signification of these words. They are but occasional as to the principal design of the whole promise, and therefore the sense of it doth not depend on their signification. And in such cases liberty in the variety of Expositions may be safely used.

2. Take the two different senses which the words as commonly Translated do present, and there is nothing of contradiction, or indeed the least disagreement between them. For the words, as we have Translated that in the Prophet, express an aggravation of the Sin of the People. They broke my Covenant, although I was (that is therein) an Husband unto them, exercising singular kindness and care towards them. And as they are rendered by the Apostle, they express the effect of that sin so aggravated. He regarded them not; that is, with the same tenderness as formerly; for he denied to go with them as before, and exercised severity towards them in the Wilderness until they were consumed. Each way the design is, to show that the Covenant was broken by them, and that they were dealt withal accordingly.

But Expositors do find or make great difficulties herein. It is generally supposed that the Apostle followed the Translation of the LXX, in the present Copy whereof the words are so expressed; but how they came to render 〈 in non-Latin alphabet 〉 by 〈 in non-Latin alphabet 〉 , they are not agreed. Some say the Original Copies might differ in some letters from these we now enjoy. Therefore it is thought they might read as some think 〈 in non-Latin alphabet 〉 neglexi, or 〈 in non-Latin alphabet 〉 fastidivi, I neglected or loathed them. And those who speak most modestly, suppose that the Copy which the LXX made use of, had one of these words instead of 〈 in non-Latin alphabet 〉 which yet is the truer Reading. And because this did not belong unto the substance of the Argument which he had in hand, the Apostle would not depart from that Translation which was then in use amongst the Hellenistical Jews.

But the best of these Conjuectures are uncertain, and some of them by no means to be admitted. Uncertain it is that the Apostle made any of his quotations out of the Translation of the LXX; yea, the contrary is certain enough, and easy to be demonstrated. Neither did he write this Epistle unto the Hellenistical Jews, or those who lived in or belonged unto their dispersions, wherein they made use of the Greek Tongue; but unto the Nations of Jerusalem and Judea principally and in the first place, who made no use of that Translation. He expressed the mind of the Scripture as he was directed by the Holy Ghost in words of his own. And the coincidence of them with those in the present Copies of the LXX, hath been accounted for in our Exercitations.

Dangerous it is as well as untrue, to allow of alterations in the Original Text, and then upon our Conjectures to supply other words into it, than what are contained in it. This is not to explain, but to corrupt the Scripture. Wherefore one learned man (Pocock in Miscellan.) hath endeavored to prove, that 〈 in non-Latin alphabet 〉 by all Rules of Interpretation in this place must signify to despise and neglect, and ought to have been so Translated. And this he confirms from the use of it in the Arabic Language. The Reader may find it in the place referred unto, with great satisfaction.

My apprehensions are grounded on what I have before observed and proved. The Apostle neither in this, nor in any other place, doth bind up himself precifely unto the Translation of the words, but infallibly gives us the sense and meaning, and so he hath done in this place. For whereas 〈 in non-Latin alphabet 〉 signifies an Husband, or to be an Husband or a Lord, 〈 in non-Latin alphabet 〉 being added unto it in construction, as it is here, 〈 in non-Latin alphabet 〉 it is as much as jure usus sum Maritali, I exercised the right, power and authority of an Husband towards them; I dealt with them as a Husband with a Wife that breaketh Covenant; that is, saith the Apostle, I regarded them not, with the love, tenderness and affection of an Husband. So he dealt indeed with that generation which so suddenly brake Covenant with him. He provided no more for them as unto the enjoyment of the inheritance, he took them not home unto him in his habitation, his resting place in the Land of Promise, but he suffered them all to wander, and bear their Whoredoms in the Wilderness, until they were consumed. So did God exercise the Right and Power, and Authority of an Husband towards a Wife that had broken Covenant. And herein, as in many other things in that dispensation, did God give a representation of the nature of the Covenant of Works, and the issue of it.

4 There is a confirmation of the truth of these things in that expression, Saith the Lord. This Assertion is not to be extended unto the whole matter, or the promise of the introduction of the New Covenant. For that is secured with the same expression, v. 8. 〈 in non-Latin alphabet 〉 , saith the Lord. But it hath a peculiar 〈 in non-Latin alphabet 〉 in it being added in the close of the words 〈 in non-Latin alphabet 〉 and respects only the sin of the People, and God's dealing with them thereon. And this manifests the meaning of the preceding words to be God's severity towards. I used the authority of a Husband, I regarded them not as a Wife anymore, saith the Lord.

Now God thus uttereth his severity towards them, that they might consider how he will deal with all those who despise, break or neglect his Covenant. So, saith he, I dealt with them, and so shall I deal with others who offend in an alike manner.

This was the issue of things with them, with whom the first Covenant was made. They received it, entered solemnly into the bonds of it, took upon themselves expressly the performance of its terms and conditions, were sprinkled with the blood of it, but they continued not in it, and were dealt withal accordingly. God used the right and authority of an Husband with whom a Wise breaketh Covenant; he neglected them, shut them out of his house, he deprived them of their Dowry or Inheritance, and slew them in the Wilderness.

On this Declaration, God promiseth to make another Covenant with them, wherein all these evils should be prevented. This is the Covenant which the Apostle designs to prove better and more excellent than the former. And this he doth principally from the Mediator and Surety of it, compared with the Aaronical Priests, whose office and service belonged wholly unto the administration of that first Covenant. And he confirms it also from the nature of this Covenant itself, especially with respect unto its efficacy and duration. And hereunto this Testimony is express, evidencing how this Covenant is everlasting, by the grace administered in it, preventive of that evil success which the former had by the sin of the people.

Hence, he says of it, 〈 in non-Latin alphabet 〉 , not according unto it, a Covenant agreeing with the former neither in promises, efficacy, nor duration. For what is principally promised here, namely the giving of a new heart, Moses expressly affirms, that it was not done in the administration of the first Covenant. It is neither a Renovation of that Covenant, nor a Reformation of it, but utterly of another nature, by whose introduction and establishment that other was to be abolished, abrogated and taken away, with all the Divine Worship and Service which was peculiar thereunto. And this was that which the Apostle principally designed to prove and convince the Hebrews of. And from the whole we may observe sundry things.

Obs. 1. No Covenant between God and man ever was, or ever could be stable and effectual as unto the ends of it, that was not made and confirmed in Christ. God first made a Covenant with us in Adam. There was nothing therein but the mere defectibility of our natures as we were creatures, that could render it ineffectual. And from thence did it proceed. In him we all sinned, by breach of Covenant. The Son of God had not then interposed himself, nor undertaken on our behalf. The Apostle tells us, that in him all things consist, without him they have no consistency, no stability, no duration. So was this other Covenant immediately broken. It was not confirmed by the blood of Christ. And those who suppose that the efficacy and stability of the present Covenant doth depend solely on our own will and diligence, had need not only to assert our nature free from that depravation which it was under when this Covenant was broken, but also from that defectibility that was in it before we fell in Adam. And such as neglecting the interposition of Christ, do betake themselves unto imaginations of this kind, surely know little of themselves, and less of God.

2. No external administration of a Covenant of God's own making, no obligation of mercy on the minds of men, can enable them unto stedfastness in Covenant obedience, without an effectual influence of grace from and by Jesus Christ. For we shall see in the next Verses, that this is the only provision which is made in the wisdom of God to render us steadfast in obedience, and his Covenant effectual unto us.

3. God in making a Covenant with any, in proposing the terms of it, retains his right and authority to deal with persons according to their deportment in and towards that Covenant: They brake my Covenant, and I regarded them not.

4. God's casting men out of his especial care upon the breach of his Covenant, is the highest judgment that in this world can fall on any persons.

And we are concerned in all these things. For although the Covenant of Grace be stable and effectual unto all who are really partakers of it, yet as unto its external administration, and our entering into it by a visible profession, it may be broken unto the temporal and eternal ruin of Persons and whole Churches. Take heed of the golden Calf.

VER. X, XI, XII.

THE design of the Apostle, or what is the general Argument which he is in pursuit of, must still be born in mind throughout the consideration of the Testimonies he produceth in the confirmation of it. And this is to prove, that the Lord Christ is the Mediator and Surety of a better Covenant than that wherein the Service of God was managed by the High Priests according unto the Law. For hence it follows, that his Priesthood is greater and far more excellent than theirs. To this end he doth not only prove that God promised to make such a Covenant, but also declares the nature and properties of it in the words of the Prophet. And so by comparing it with the former Covenant, he manifests its excellency above it. In particular in this Testimony the imperfection of that Covenant is demonstrated from its issue. For it did not effectually continue peace and mutual love between God and the people; but being broken by them, they were thereon rejected of God. This rendered all the other benefits and advantages of it useless. Wherefore the Apostle insists from the Prophet on these properties of this other Covenant, which infallibly prevent the like issue, securing the people's obedience forever, and so the love and relation of God unto them as their God.

Wherefore these three Verses give us a description of that Covenant whereof the Lord Christ is the Mediator and Surety not absolutely and entirely, but as unto those properties and effects of it wherein it differs from the former, so as infallibly to secure the Covenant relation between God and the people. That Covenant was broken, but this shall never be so, because provision is made in the Covenant itself against any such event.

And we may consider in the words,

• 1. The Particle of Introduction 〈 in non-Latin alphabet 〉 , answering the Hebrew 〈 in non-Latin alphabet 〉 .
• 2. The Subject spoken of, which is 〈 in non-Latin alphabet 〉 , with the way of making it, 〈 in non-Latin alphabet 〉 , which I will make.
• 3. The Author of it, The Lord Jehovah; I will, saith the Lord.
• 4. Those with whom it was to be made, The House of Israel.
• 5. The time of making it, After those days.
• 6. The Properties, Privileges, and Benefits of this Covenant, which are of two sorts.

First, Of Sanctifying, Inherent Grace; described by a double Consequent.

(1) Of God's relation unto them, and theirs to him; I will be their God, and they shall be my people, ver. 10.

(2) Of their advantage thereby, without the use of such other aids as formerly they stood in need of, ver. 11.

2dly, Of Relative Grace, in the pardon of their sins, ver. 12. And sundry things of great weight will fall into consideration under these several Heads.

VER. X.

THE Introduction of the declaration of the New Covenant is by the Particle 〈 in non-Latin alphabet 〉 . The Hebrew 〈 in non-Latin alphabet 〉 which is rendered by it, is variously used, and is sometimes redundant. In the Prophet some translate it by an Exceptive, Sed; some by an Illative, Quoniam. And in this place 〈 in non-Latin alphabet 〉 is rendered by some Quamobrem, Wherefore; and others Nam, or Enim, as we do it by For. And it doth intimate a reason of what was spoken before, namely, that the Covenant which God would now make, should not be according unto that, like unto it, which was before made and broken.

2. The thing promised is a Covenant, in the Prophet 〈 in non-Latin alphabet 〉 , here 〈 in non-Latin alphabet 〉 : and the way of making it, in the Prophet 〈 in non-Latin alphabet 〉 which is the usual word whereby the making of a Covenant is expressed. For signifying to cut, to strike, to divide, respect is had in it unto the Sacrifices wherewith Covenants were confirmed. Thence also were faedus percutere, and faedus ferire. See Gen. 15. 9, 10, 18. 〈 in non-Latin alphabet 〉 or 〈 in non-Latin alphabet 〉 that is cum, which is joined in construction with it, Gen. 15. 18. Deut. 5. 2. The Apostle renders it by 〈 in non-Latin alphabet 〉 , and that with a dative case without a preposition, 〈 in non-Latin alphabet 〉 , I will make or confirm unto. He had used before 〈 in non-Latin alphabet 〉 to the same purpose.

We render the words 〈 in non-Latin alphabet 〉 & 〈 in non-Latin alphabet 〉 in this place by a Covenant, though afterward the same word is translated by a Testament. A Covenant properly is a Compact or Agreement on certain terms mutually stipulated by two or more Parties. As Promises are the foundation and rise of it, as it is between God and man; so it compriseth also Precepts, or Laws of Obedience which are prescribed unto man on his part to be observed. But in the description of the Covenant here annexed, there is no mention of any condition on the part of man, of any terms of Obedience prescribed unto him, but the whole consists in free gratuitous Promises, as we shall see in the explication of it. Some here conclude that it is only one part of the Covenant that is here described. Others observe from hence, that the whole Covenant of Grace as a Covenant is absolute, without any conditions on our part; which sense Estius on this place contends for. But these things must be farther inquired into.

1. The word Berith used by the Prophet, doth not only signify a Covenant or Compact properly so called; but a free, gratuitous Promise also. Yea, sometimes it is used for such a free purpose of God with respect unto other things, which in their own nature are uncapable of being obliged by any moral condition. Such is God's Covenant with day and night, Jer. 33. 20, 25. And so he says, that he made his Covenant not to destroy the World by water anymore with every living creature, Gen. 9. 10, 11. Nothing therefore can be argued for the necessity of Conditions to belong unto this Covenant from the name or term whereby it is expressed in the Prophet. A Covenant properly is 〈 in non-Latin alphabet 〉 , but there is no word in the whole Hebrew Language of that precise signification.

The making of this Covenant is declared by 〈 in non-Latin alphabet 〉 But yet neither doth this require a mutual stipulation upon terms and conditions prescribed unto an entrance into Covenant. For it refers unto the Sacrifices wherewith Covenants were confirmed. And it is applied unto a mere gratuitous Promise, Gen. 15. 18. In that day did God make a Covenant with Abraham, saying, Unto thy Seed will I give this Land.

As unto the word 〈 in non-Latin alphabet 〉 , it signifies a Covenant improperly; properly it is a testamentary disposition. And this may be without any conditions on the part of them unto whom anything is bequeathed.

2. The whole of the Covenant intended is expressed in the ensuing description of it. For if it were otherwise, it could not be proved from thence, that this Covenant was more excellent than the former; especially as to security that the Covenant Relation between God and the People should not be broken or disannulled. For this is the principal thing which the Apostle designs to prove in this place; and the want of an observation thereof, hath led many out of the way in their exposition of it. If therefore this be not an entire description of the Covenant, there might yet be something reserved essentially belonging thereunto which might frustrate this end. For some such conditions might yet be required in it as we are not able to observe, or could have no security that we should abide in the observation of them. And thereon this Covenant might be frustrated of its end, as well as the former; which is directly contrary unto God's declaration of his design in it.

3. It is evident that there can be no condition previously required, unto our entering into, or participation of the benefits of this Covenant antecedent unto the making of it with us. For none think there are any such with respect unto its original constitution; nor can there be so in respect of its making with us, or our entering into it. For

1. This would render this Covenant inferior in a way of Grace unto that which God made with the people at Horeb. For he declares that there was not anything in them that moved him either to make that Covenant, or to take them into it with himself. Everywhere he asserts this to be an Act of his mere Grace and Favor. Yea, he frequently declares, That he took them into Covenant, not only without respect unto anything of good in them, but although they were evil and stubborn. See Deut. 7. 7, 8. Chap. 9. 4, 5.

2. It is contrary unto the Nature, Ends and express Properties of this Covenant. For there is nothing that can be thought, or supposed to be such a condition, but it is comprehended in the Promise of the Covenant itself. For all that God requireth in us, is proposed as that which himself will effect by virtue of this Covenant.

4. It is certain, That in the outward dispensation of the Covenant, wherein the Grace, Mercy and Terms of it are proposed unto us, many things are required of us in order unto a participation of the benefits of it. For God hath ordained, that all the Mercy and Grace that is prepared in it, shall be communicated unto us ordinarily in the use of outward means, wherewith a compliance is required of us in a way of Duty. To this end hath he appointed all the Ordinances of the Gospel, the Word and Sacraments, with all those Duties public and private, which are needful to render them effectual unto us. For he will take us ordinarily into this Covenant in and by the rational faculties of our natures, that he may be glorified in them and by them. Wherefore these things are required of us, in order unto the participation of the benefits of this Covenant. And if therefore any one will call our attendance unto such Duties the condition of the Covenant, it is not to be contended about, though properly it is not so. For

(1) God doth work the Grace of the Covenant, and communicate the Mercy of it, antecedently unto all ability for the performance of any such duty; as it is with elect Infants.

(2) Amongst those who are equally diligent in the performance of the duties intended, he makes a discrimination, preferring one before another. Many are called, but few are chosen; and what hath any one that he hath not received,

(3) He actually takes some into the Grace of the Covenant, whilst they are engaged in an opposition unto the outward dispensation of it. An example of this Grace he gave in Paul.

5. It is evident, That the first grace of the Covenant, or God's putting his Law in our hearts, can depend on no condition on our part. For whatever is antecedent thereunto, being only a work or act of corrupted nature, can be no condition whereon the dispensation of spiritual Grace is superadded. And this is the great ground of them, who absolutely deny the Covenant of Grace to be conditional; namely, that the first grace is absolutely promised, whereon and its exercise the whole of it doth depend.

6. Unto a full and complete interest in all the Promises of the Covenant, Faith on our part, from which Evangelical Repentance is inseparable, is required. But whereas these also are wrought in us by virtue of that Promise and Grace of the Covenant which are absolute, it is a mere strife about words to contend whether they may be called conditions or no. Let it be granted on the one hand, that we cannot have an actual participation of the relative grace of this Covenant in Adoration and Justification, without Faith or Believing; and on the other, that this Faith is wrought in us, given unto us, bestowed upon us, by that Grace of the Covenant which depends on no condition in us as unto its discriminating administration, And I shall not concern myself what men will call it.

7. Though there are no conditions properly so called of the whole grace of the Covenant, yet there are conditions in the Covenant, taking that term in a large sense for that which by the order of divine constitution precedeth some other things, and hath an influence into its existence. For God requireth many things of them whom he actually takes into Covenant, and makes Partakers of the Promises and Benefits of it. Of this nature is that whole Obedience which is prescribed unto us in the Gospel, in our walking before God in uprightness; and there being an order in the things that belong hereunto, some acts, duties and parts of our gracious Obedience, being appointed to be means of the farther additional supplies of the grace and mercies of the Covenant, they may be called conditions required of us in the Covenant, as well as duties prescribed unto us.

8. The Benefits of the Covenant are of two sorts: (1) The Grace and Mercy which it doth collate. (2) The future Reward of glory which it doth promise. Those of the former sort are all of them means appointed of God, which we are to use and improve unto the obtaining of the latter; and so may be called conditions required on our part. They are only collated on us, but conditions as used and improved by us.

9. Although 〈 in non-Latin alphabet 〉 ; the word here used, may signify, and be rightly rendered a Covenant, in the same manner as 〈 in non-Latin alphabet 〉 doth, yet that which is intended is properly a Testament, or a Testamentary disposition of good things. It is the Will of God in and by Jesus Christ, his death and bloodshedding, to give freely unto us the whole inheritance of grace and glory. And under this notion the Covenant hath no condition, nor are any such either expressed or intimated in this place.

Obs. 1. The Covenant of Grace as reduced into a form of a Testament confirmed by the blood of Christ, doth not depend on any condition or qualification in our persons, but in a free grant and donation of God, and so are all the good things prepared in it.

2. The Precepts of the Old Covenant are turned all of them into Promises under the New. Their preceptive commanding power is not taken away, but grace is promised for the performance of them. So the Apostle having declared that the People brake the Old Covenant, adds that in the New, grace shall be supplied for all the Duties of Obedience that are required of us.

3. All things in the New Covenant being proposed unto us by the way of promise, it is Faith alone whereby we may attain a participation of them. For Faith only is the grace we ought to exercise, the duty we ought to perform, to render the promises of God effectual to us, Heb. 3. 1.

4. Sense of the loss of an interest in and participation of the benefits of the Old Covenant, is the best preparation for receiving the mercies of the New.

Thirdly, The Author of this Covenant is God himself. I will make it, saith the Lord. This is the third time that this expression, saith the Lord, is repeated in this Testimony. The work expressed in both the parts of it, the disannulling of the Old Covenant, and the establishment of the New, is such as calls for this solemn interposition of the authority, veracity and grace of God. I will do it, saith the Lord. And the mention hereof is thus frequently inculcated, to beget a reverence in us of the work which he so emphatically assumes unto himself. And it teacheth us, that

God himself, in and by his own sovereign Wisdom, Grace, Goodness, All-sufficiency and Power, is to be considered as the only Cause and Author of the New Covenant. Or the abolishing of the Old Covenant, with the introduction and establishment of the New, is an act of the mere sovereign wisdom, grace and authority of God. It is his gracious disposal of us, and of his own grace. That whereof we had no contrivance, nor indeed the least desire.

Fourthly, It is declared who this New Covenant is made withal. With the House of Israel, ver. 8. They are called distinctly▪ the House of Israel, and the House of Judah. The distribution of the Posterity of Abraham into Israel and Judah ensued upon the division that fell among the people in the days of Rehoboam. Before they were called Israel only. And as before they were mentioned distinctly, to testify that none of the Seed of Abraham should be absolutely excluded from the grace of the Covenant, however they were divided among themselves; so here they are all jointly expressed by their ancient name of Israel, to manifest that all distinctions on the account of precedent Privileges should be now taken away, that all Israel might be saved. But we have shown before, that the whole Israel of God, or the Church of the Elect, are principally intended hereby.

Fifthly, The Time of the accomplishment of this Promise, or making of this Covenant is expressed, After those days. There are various conjectures about the sense of these words, or the determination of the time limited in them. Some suppose respect is had unto the time of giving the Law on Mount Sinai. Then was the Old Covenant made with the Fathers. But after those days another should be made. But whereas that time, those days were so long past before this Prophesy was given out by Jeremy, namely, about 800 years, it was impossible but that the New Covenant which was not yet given, must be after those days. Wherefore it was to no purpose so to express it that it should be after those days, seeing it was impossible that otherwise it should be.

Some think that respect is had unto the Captivity of Babylon, and the return of the People from thence. For God then shown them great kindness, to win them unto Obedience. But neither can this time be intended; for God then made no New Covenant with the People, but strictly obliged them unto the terms of the Old, Mal. 4. 3, 4, 5. But when this New Covenant was to be made, the old was to be abolished and removed, as the Apostle expressly affirmeth, ver. 13. The promise is not of new obligation, or new assistance unto the observance of the Old Covenant, but of making a New one quite of another nature, which then was not done.

Some judge that these words, After those days, refer unto what went immediately before, And I regarded them not: which words include the total rejection of the Jews. After those days wherein both the House of Judah and Israel shall be rejected, I will make a New Covenant with the whole Israel of God. But neither will this hold the Trial. For

(1) Supposing that expression, And I regarded them not, to intend the rejection of the Jews, yet it is manifest, that their excision and cutting off absolutely, was not in nor for their non-continuance in the Old Covenant, or not being faithful therein, but for the rejection of the New when proposed unto them. Then they fell by unbelief, as the Apostle fully manifests, Chap. 3. of this Epistle, and Rom. 11. Wherefore the making of the New Covenant cannot be said to be after their rejection, seeing they were rejected for their-refusal and contempt of it.

(2) By this interpretation, the whole House of Israel, or all the natural Posterity of Abraham would be utterly excluded from any interest in this Promise. But this cannot be allowed. For it was not so de facto, a Remnant being taken into Covenant; which though but a remnant in comparison of the whole, yet in themselves so great a multitude, as that in them the Promises made unto the Fathers were confirmed. Nor on this Supposition would this Prediction of a New Covenant have been any promise unto them, or any of them, but rather a severe denunciation of judgment. But it is said expressly, that God would make this Covenant with them, as he did the former with their Fathers, which is a promise of grace and mercy.

Wherefore after those days, is as much as in those days; an indeterminate season for a certain. So, in that day, is frequently used in the Prophets, Isa. 24. 21, 22. Zech. 12. 11. A time therefore certainly future, but not determined, is all that is intended in this expression, After those days. And herewith most Expositors are satisfied. Yet is there, as I judge, more in the words.

Those days seem to me to comprize the whole time allotted unto the economy of the Old Testament, or dispensation of the Old Covenant. Such a time there was appointed unto it in the counsel of God; during this season, things fell out as described, ver. 9. The certain period fixed unto these days, is called by our Apostle the time of Reformation, Chap. 9. 10. After those days; that is in or at their expiration, when they were coming unto their end, whereby the first Covenant waxed old and decayed, God would make this Covenant with them. And although much was done towards it before those days came absolutely unto an end, and did actually expire, yet is the making of it said to be after those days, because being made in the wane and declension of them, it did by its making, put a full and final end unto them.

This in general was the time here designed for the making and establishing of the New Covenant. But we must yet farther inquire into the precise time of the accomplishment of this Promise. And I say, the whole of it cannot be limited unto any one season absolutely, as though all that was intended in God's making of this Covenant, did consist in any one individual act. The making of the Old Covenant with the Fathers, is said to be in the day wherein God took them by the hand, to bring them out of the Land of Egypt. During the season intended, there were many things that were preparatory to the making of that Covenant, or to the solemn establishment of it. So was it also in the making of the New Covenant. It was gradually made and established, and that by sundry Acts preparatory for it, or confirmatory of it. And there are six degrees observable in it.

1. The first peculiar entrance into it was made by the Ministry of John the Baptist. Him had God raised to send under the name, in the spirit and power of Elijah, to prepare the way of the Lord, Mal. 4. Hence is his Ministry called the beginning of the Gospel, Mark 1. 1, 2. Until his coming, the People were bound absolutely and universally unto the Covenant in Horeb, without alteration or addition in any Ordinance of Worship. But his Ministry was designed to prepare them, and to cause them to look out after the accomplishment of this promise of making the New Covenant, Mal. 4. 4, 5, 6. And those by whom his Ministry was despised, did reject the counsel of God against themselves, that is unto their ruin; and made themselves liable to that utter excision, with the Threatenings whereof the Writings of the Old Testament are closed, Mal. 4. 6. He therefore called the People off from resting in, or trusting unto the Privileges of the first Covenant, Mat. 3. 8, 9, 10. preached unto them a Doctrine of Repentance, and instituted a new Ordinance of Worship, whereby they might be initiated into a new state or condition, a new Relation unto God. And in his whole Ministry he pointed at, directed and gave Testimony unto him who was then to come to establish this New Covenant. This was the beginning of the accomplishment of this Promise.

2. The coming in the Flesh and personal Ministry of our Lord Jesus Christ himself, was an eminent advance and degree therein. The dispensation of the Old Covenant did yet continue. For he himself as made of a Woman, was made under the Law, yielding Obedience unto it, observing all its Precepts and Institutions. But his coming in the Flesh laid an Axe unto the Root of that whole dispensation. For therein the main end that God designed thereby towards that People was accomplished. The interposition of the Law was now to be taken away, and the Promise to become all unto the Church. Hence upon his Nativity this Covenant was proclaimed from Heaven, as that which was immediately to take place, Luk. 2. 13, 14. But it was more fully and evidently carried on in and by his personal Ministry. The whole doctrine thereof was preparatory unto the immediate introduction of this Covenant. But especially there was therein and thereby, by the truth which he taught, by the manner of his teaching, by the miracles which he wrought, in conjunction with an open accomplishment of the Prophesies concerning him, evidence given that he was the Messiah, the Mediator of the New Covenant. Herein was a declaration made of the Person in and by whom it was to be established; and therefore he told them, That unless they believed it was he who was so promised, they should die in iheir sins.

3. The way for the introduction of this Covenant being thus prepared, it was solemnly enacted and confirmed in and by his death. For herein he offered that Sacrifice to God whereby it was established. And hereby the Promise properly became 〈 in non-Latin alphabet 〉 , a Testament, as our Apostle proves at large, Chap. 9. 14, 15, 16. And he declares in the same place, that it answered those Sacrifices whose blood was sprinkled on the People, and the Book of the Law, in the confirmation of the first Covenant, which things must be treated of afterwards. This was the Center wherein all the Promises of Grace did meet, and from whence they derived their efficacy. From henceforward the Old Covenant, and all its administrations, having received their full accomplishment, did abide only in the patience of God, to be taken down and removed out of the way in his own time and manner. For really and in themselves, their force and authority did then cease, and was taken away. See Eph. 2. 14, 15, 16. Col. 2. 14, 15. But our obligation unto Obedience, and the observance of Commands, though formally and ultimately it be resolved into the Will of God, yet immediately it respects the Revelation of it, by which we are directly obliged. Wherefore although the causes of the removal of the Old Covenant had already been applied thereunto; yet the Law and its Institutions were still continued not only lawful but useful unto the Worshippers, until the Will of God concerning their abrogation was fully declared.

4. This New Covenant had the complement of its making and establishment in the Resurrection of Christ. For in order hereunto the Old was to have its perfect end. God did not make the first Covenant, and therein revive, represent and confirm the Covenant of Works with the Promise annexed unto it, merely that it should continue for such a season, and then die of its self, and be arbitrarily removed. But that whole dispensation had an end which was to be accomplished, and without which it was not consistent with the wisdom or righteousness of God to remove it, or take it away. Yea nothing of it could be removed, until all was fulfilled. It was easier to remove Heaven and Earth, than to remove the Law as unto its Right and Title to rule the Souls and Consciences of men before all was fulfilled. And this end had two parts.

(1) The perfect fulfilling of the Righteousness which it required. This was done in the Obedience of Christ, the Surety of the New Covenant, in the stead of them with whom the Covenant was made.

(2) That the Curse of it should be undergone. Until this was done, the Law could not quit its claim unto power over sinners. And as this Curse was undergone in the Suffering, so it was absolutely discharged in the Resurrection of Christ. For the pains of death being loosed, and he delivered from the state of the dead, the sanction of the Law was declared to be void, and its curse answered. Hereby did the Old Covenant so expire, as that the Worship which belonged unto it, was only for a while continued in the patience and forbearance of God towards that People.

5. The first solemn promulgation of this New Covenant, so made, ratified and established, was on the day of Pentecost seven weeks after the Resurrection of Christ. And it answered the promulgation of the Law on Mount Sinai, the same space of time after the delivery of the people out of Egypt. From this day forward the Ordinances of Worship, and all the Institutions of the New Covenant became obligatory unto all Believers. Then was the whole Church absolved from any duty with respect unto the Old Covenant, and the Worship of it, though it were not manifest as yet in their Consciences.

6. The Question being stated about the continuance of the obligatory force of the Old Covenant, the contrary was solemnly promulgated by the Apostles under the infallible conduct of the Holy Ghost, Acts 15.

These were the Articles, or the degrees of the time intended in that expression, After those days, all of them answering the several degrees whereby the Old vanished and disappeared.

The circumstances of the making of this Covenant being thus cleared, the nature of it in its Promises is next proposed unto us. And in the exposition of the words, we must do these two things. (1) Inquire into the general nature of these Promises. (2) Particularly and distinctly explain them.

1. The general nature both of the Covenant, and of the Promises, whereby it is here expressed, must briefly be inquired into, because there are various apprehensions about them. For some suppose that there is an especial efficacy towards the thing mentioned, intended in these Promises and no more; some judge that the things themselves, the event and end are so promised.

In the first way Schlictingius expresseth himself on this place, Non ut olim curabo leges meas in lapideis tantum tabulis inscribi, sed tale faedus cum illis feriam ut meae leges ipsis eorum mentibus & cordibus insculpantur—Apparet haec verba intra vim & efficaciam accipienda esse, non vero ad ipsum inscriptionis effectum necessario porrigenda, qui semper in libera hominis potestate positus est; quod ipsum docent & sequentia Dei verba, v. 12. Quibus ipse Deus causam seu modum ac rationem bujus rei aperit, quae ingenti illius gratia ac misericordia populo exhibenda continetur. Hac futurum dicit ut populus tanto ardore sibi serviat, suásque leges observet.—Sensus ergo est; tale percutiam faedus quod maximas & sufficientissimas vires habebit populum meum in officio continendi.

And another, I will instead of these external carnal Ordinances and Observations, give them spiritual Commands for the regulating of their Affections, Precepts most agreeable unto all men, (made) by the exceeding greatness of that grace and mercy: In this and many other particulars, I shall incline their affections willingly to receive my Law.

The sense of both is, that all which is here promised, consisteth in the nature of the means, and their efficacy from thence, to incline, dispose, and engage men unto the things here spoken of; but not to effect them certainly and infallibly in them to whom the Promise is given. And it is supposed that the efficacy granted, ariseth from the nature of the Precepts of the Gospel which are rational, and suited unto the principles of our intellectual natures. For these Precepts enlivened by the Promises made unto the observance of them, with the other mercies wherewith they are accompanied in God's dealing with us, are meet to prevail on our minds and wills unto Obedience; but yet when all is done, the whole issue depends on our own wills, and their determination of themselves one way or other.

But these things are not only liable unto many just exceptions, but do indeed overthrow the whole nature of the New Covenant, and the Text is not expounded, but corrupted by them; wherefore they must be removed out of the way And

1. The Exposition given, can no way be accommodated unto the words, so as to grant a Truth in their plain literal sense. For whereas God says, he will put his Laws in their mind, and write them in their heart, and they shall all know him, which declares what he will effectually do; the sense of their Exposition is, that indeed he will not do so, only he will do that which shall move them, and persuade them to do that themselves which he hath promised to do himself, and that whether they ever do so or no. But if any one concerning whom God says that he will write his Law in his heart, have it not so written, be it on what account it will, suppose it be that the man will not have it so written, how can the Promise be true, that God will write his Law in his heart? It is a sorry Apology to say, that God in making that Promise, did not foresee the obstruction that would arise, or could not remove it when it did so.

2. It is the event, or the effect itself that is directly promised, and not any such efficacy of means as might be frustrate. For the weakness and imperfection of the first Covenant was evidenced hereby, that those with whom it was made continued not in it. Hereon God neglected them, and the Covenant became unprofitable, or at least unsuccessful as unto the general end of continuing the Relation between God and them, of his being their God, and they being his people. To redress this evil, and prevent the like for the future, that is, effectually to provide that God and his people may always abide in that blessed Covenant Relation, he promiseth the things themselves, whereby it might be secured. That which the first Covenant could not effect, that God promised to work in and by the New.

3. It is nowhere said nor intimated in the Scripture, that the efficacy of the New Covenant, and the accomplishment of the promises of it, should depend on and arise from the suitableness of its Precepts unto our Reason, or natural principles, but it is universally and constantly ascribed unto the efficacy of the spirit and grace of God, not only enabling us unto Obedience, but enduing of us with a spiritual, supernatural, vital principle, from which it may proceed.

4. It is true, that our own wills, or the free actings of them, are required in our Faith and Obedience; whence it is promised, that we shall be willing in the day of his power. But that our wills are left absolutely herein unto their own liberty and power, without being inclined and determined by that grace of God, is that Pelagianism which hath long attempted the Church, but which shall never absolutely prevail.

5. The putting the Laws of God in our minds, and the writing of them in our hearts, that we may know him, and fear him always, is promised in the same way and manner, as is the forgiveness of sin, ver. 11. And it is hard to affix such a sense unto that Promise, as that God will use such and such means, that our sins may be pardoned, which yet may all of them fail.

6. As this Exposition is no way suited unto the words of the Text, nor of the Context, or scope of the place, so indeed it overthrows the nature of the New Covenant, and the Grace of our Lord Jesus Christ which comes thereby. For

1. If the effect itself, or the thing mentioned are not promised, but only the use of means left unto the liberty of men's wills whether they will comply with them or no, then the very Being of the Covenant whether it shall ever have any existence or no, depends absolutely on the wills of men, and so may not be. For it is not the Proposal of the terms of the Covenant, and the means whereby we may enter into it, that is called the making of this Covenant with us, but our real participation of the grace and mercy promised in it. This alone gives a real existence unto the Covenant itself, without which it is not a Covenant: Nor without it, is it properly made with any.

2. The Lord Christ would be made hereby the Mediator of an uncertain Covenant. For if it depend absolutely on the wills of men, whether they will accept of the terms of it, and comply with it or no, it is uncertain what will be the event, and whether ever any one will do so or no. For the will being not determined by Grace, what its actings will be, is altogether uncertain.

3. The Covenant can hereon in no sense be a Testament, which our Apostle afterwards proves that it is, and that irrevocably ratified by the death of the Testator. For there can on this supposition be no certain Heir unto whom Christ did bequeath his Goods, and the inheritance of Mercy, Grace and Glory. This would make this Testament inferior unto that of a wise man, who determines in particular unto whom his Goods shall come.

4. It takes away that difference between this and the former Covenant, which it is the main scope of the Apostle to prove; at least leave the difference, to consist only in the gradual efficacy of outward means, which is most remote from his purpose. For there were by the Old Covenant means supplied to induce the People unto constant Obedience, and those in their kind powerful. This is pleaded by Moses, in the whole Book almost of Deuteronomy. For the scope of all his exhortation unto Obedience, is to show that God had so instructed them in the knowledge of his Will by giving of the Law, and had accompanied his teachings with so many signal mercies, such effects of his mighty power, goodness and grace, that the Covenant, accompanied with such Promises and Threatenings, that therein life and death, temporal and eternal were set before them, all which made their Obedience so reasonable and necessary, that nothing but Profligacy in wickedness could turn them from it. To this purpose are discourses multiplied in that Book. And yet notwithstanding all this, it is added, That God had not circumcised their hearts to fear him and obey him always, as it is here promised. The communication of grace effectual, producing infallibly the good things proposed and promised in the minds and hearts of men, belonged not unto that Covenant. If therefore there be no more in the making of the New Covenant, but only the adding of more forcible outward means and motives, more suitable unto our Reasons, and meet to work on our Affections, it differs only in some unassignable degrees from the former. But this is directly contrary unto the promise in the Prophet, That it shall not be according unto it, or of the same kind, no more than Christ the High Priest of it should be a Priest after the Order of Aaron.

5. It would on this Supposition follow, That God might fulfill his promise of putting his Laws in the minds of men, and writing them in their hearts, and yet none have the Law put into their minds, nor written in their hearts; which things are not reconcilable by any distinction unto the ordinary reason of Mankind.

Wherefore we must grant, That it is the effect, the event in the communication of the things promised, that is ascribed unto this Covenant, and not only the use and application of means unto their production. And this will yet further appear in the particular Exposition of the several parts of it. But yet before we enter thereon, two Objections must be removed, which may in general be laid against our interpretation.

1. This Covenant is promised as that which is future, to be brought in at a certain time, after those days, as hath been declared. But it is certain, that the things here mentioned, the grace and mercy expressed were really communicated unto many both before and after the giving of the Law, long ere this Covenant was made. For all who truly believed and feared God, had these things effected in them by grace; wherefore their effectual communication cannot be esteemed a property of this Covenant which was to be made afterwards.

Ans. This Objection was sufficiently prevented in what we have already discoursed concerning the efficacy of the grace of this Covenant, before itself was solemnly consummated. For all things of this nature that belong unto it do arise and spring from the mediation of Christ, or his interposition on the behalf of sinners wherefore this took place from the giving of the first Promise, the administration of the grace of this Covenant did therein and then take its date. Howbeit the Lord Christ had not yet done that whereby it was solemnly to be confirmed, and that whereon all the virtue of it did depend. Wherefore this Covenant is promised now to be made, not in opposition unto what grace and mercy was derived from it both before and under the Law, nor as unto the first administration of grace from the Mediator of it; but in opposition unto the Covenant of Sinai, and with respect unto its outward solemn confirmation.

2. If the things themselves are promised in the Covenant, then all those with whom this Covenant is made, must be really and effectually made partakers of them. But this is not so; they are not all actually sanctified, pardoned and saved, which are the things here promised.

Ans. The making of this Covenant may be considered two ways. (1) As unto the preparation and proposition of its terms and conditions. (2) As unto the internal stipulation between God and the souls of men. In this sense alone God is properly said to make this Covenant with any. The preparation and proposition of Laws is not the making of the Covenant. And therefore all with whom this Covenant is made, are effectually sanctified, justified and saved.

These things being premised, as it was necessary they should be, unto the right understanding of the mind of the Holy Ghost, I shall proceed unto the particular parts of the Covenant as here expressed; namely, in the blessed properties and effects of it, whereby it is distinguished from the former.

The two first expressions are of the same nature and tendency, I will put my Laws in their mind, and write them in their hearts. In general it is the reparation of our nature, by the restauration of the image of God in us, that is, our sanctification, which is promised in these words. And there are two things in the words both doubly expressed.

(1) The Subject wrought upon, which is the mind and the heart.

(2) The manner of producing the effect mentioned in them, and that is by putting and writing. And

(3) The things by these means so communicated, which is the Laws of God.

1. The Subject spoken of, is the mind and heart. When the Apostle treats of the depravation and corruption of our nature, he placeth them 〈 in non-Latin alphabet 〉 , Ephes. 4. 18. that is, the mind and the heart. These are in the Scripture the seat of natural corruption, the residence of the principle of alienation from the life of God, which is in us. Wherefore the renovation of our natures consists in the rectifying and curing of them, in the furnishing them with contrary Principles of Faith, Love and Adherence unto God. And we may observe, that

The Grace of our Lord Jesus Christ in the New Covenant, in its being and existence, in its healing repairing efficacy, is as large and extensive as sin in its residence and power to deprave our natures. This is the difference about the extent of the New Covenant, and the grace of it. Some would have it to extend unto all persons in its tender and conditional Proposition, but not unto all things, as unto its efficacy in the reparation of our natures. Others assert it to extend unto all the effects of sin in the removal of them, and the cure of our natures thereby, but as unto persons it is really extended unto none, but those in whom these effects are produced, whatever be its outward administration, which was also always limited, unto whom I do subscribe. The first thing mentioned is the mind, 〈 in non-Latin alphabet 〉 the Apostle renders by 〈 in non-Latin alphabet 〉 , the inward part. The mind is the most secret inward part or power of the Soul. And the Prophet expresseth it by the inward part, because it is the only safe and useful Repository of the Laws of God. When they are there laid up, we shall not lose them, neither Men nor Devils can take them from us. And he also declares wherein the excellency of Covenant Obedience doth consist. It is not in the conformity of our outward actions unto the Law that be required therein also; but it principally lieth in the inward parts, where God searcheth for, and regardeth truth in sincerity, Psal. 51. 6. wherefore 〈 in non-Latin alphabet 〉 is the mind and understanding, whose natural depravation is the spring and principle of all disobedience, the cure whereof is here promised in the first place. In the outward administration of the means of grace the affections, and if I may so speak, the more outward part of the Soul are usually first affected and wrought upon. But the first real effect of the internal promised grace of the Covenant, is on the mind, the most spiritual and inward part of the Soul. This in the New Testament is expressed by the renovation of the mind, Rom. 12. 1. Col. 3. 5. And the opening of the eyes of our understandings, Ephes. 1. 17, 18. God shining into our hearts, to give us the knowledge of his glory in the face of Jesus Christ, 2 Cor. 4. 6. Hereby the enmity against God; the vanity, darkness and alienation from the life of God, which the mind naturally is possessed and filled withal, are taken away and removed. Of the nature of which work I have treated at large elsewhere. For the Law of God in the mind, is the saving knowledge of the mind and will of God, whereof the Law is the Revelation, communicated unto it, and implanted in it.

2. The way whereby God in the Covenant of Grace thus works on the mind, is expressed by 〈 in non-Latin alphabet 〉 , so the Apostle renders 〈 in non-Latin alphabet 〉 and I will give. 〈 in non-Latin alphabet 〉 giving, may by an Exallage be put for 〈 in non-Latin alphabet 〉 , I will give. So is it expressed in the next clause, 〈 in non-Latin alphabet 〉 in the future Tense, I will write. The word in the Prophet is, I will give; we render it, I will put. But there are two things intimated in the word. (1) The freedom of the Grace promised; it is a mere grant, gift or donation of Grace. (2) The efficacy of it. That which is given of God unto any is received by them, otherwise it is no gift. And this latter is well expressed by the word used by us, I will put, which expresseth an actual communication, and not a fruitless tender. This the Apostle renders emphatically, 〈 in non-Latin alphabet 〉 , that is, 〈 in non-Latin alphabet 〉 , this is that which I do, am doing in this Covenant; namely, freely giving that Grace whereby my Laws shall be emplanted on the minds of men.

To show in general before we proceed to the nature of this work, so far as is necessary unto the exposition of the words, we may here consider what was observed in the third place, namely, what it is that is thus promised to be communicated, and so carry it on with us unto the other clause of this Promise.

That which is to be put into this spiritual Receptacle, is in those words, 〈 in non-Latin alphabet 〉 , my Laws, in the plural number. Expositors inquire what Laws are here intended, whether the moral Law only, or others also. But there is no need of such enquiry. There is a Metonomy of the subject and effect in the words. It is that knowledge of the mind and will of God, which is revealed in the Law, and taught by it which is promised. The Laws of God therefore are here taken largely, for the whole revelation of the mind and will of God. So doth 〈 in non-Latin alphabet 〉 originally signify Doctrine, or Instruction. By what way or revelation soever God makes known himself and his will unto us, requiring our obedience therein, it is all comprised in that expression of his Laws.

From these things we may easily discern the nature of that Grace which is contained in this first branch of the first promise of the Covenant. And this is the effectual operation of his Spirit in the renovation and saving illumination of our minds, whereby they are habitually made conformable unto the whole Law of God, that is, the Rule and the Law of our obedience in the New Covenant, and enabled unto all Acts and Duties that are required of us. And this is the first grace promised and communicated unto us by virtue of this Covenant, as it was necessary that so it should be. For (1) The mind is the principal seat of all spiritual obedience. (2) The proper and peculiar actings of the mind in discerning, knowing, judging, must go before the actings of the will and affections, much more all outward practices. (3) The depravation of the mind is such by blindness, darkness, vanity, and enmity, that nothing can inflame our Souls, or make an entrance towards the reparation of our natures, but an internal, spiritual, saving operation of Grace upon the mind. (4) Faith itself is principally ingenerated by an infusion of saving light into the mind, 2 Cor. 4. 4, 6. So

All the beginnings and entrances into the saving knowledge of God, and thereon of obedience unto him, are effects of the Grace of the Covenant.

Secondly, The second Part of this first Promise of the Covenant is expressed in these words, And will write them upon their hearts; which is that which renders the former part actually effectual.

Expositors generally observe, that respect is had herein unto the giving of the Law on Mount Sinai, that is, in the first Covenant. For then the Law, that is the ten words, was written in Tables of Stone. And although the original Tables were broken by Moses when the People had broken the Covenant, yet would not God alter that dispensation, nor write his Laws any other way, but commanded new Tables of Stone to be made, and wrote them therein. And this was done, not so much to secure the outward letter of them, as to represent the hardness of the hearts of the people unto whom they were given. God did not, God would not by virtue of that Covenant otherwise dispose of his Law. And the event that ensued hereon, was, that they brake these Laws, and abode not in obedience. This event God promiseth to obviate and prevent under the New Covenant, and that by writing these Laws now in our hearts, which he wrote before only in Tables of stone; that is, he will effectually work that obedience in us which the Law doth require, for he worketh in us both to will and to do of his own good pleasure. The heart as distinguished from the mind, compriseth the will and the affections; and they are compared unto the Tables wherein the letter of the Law was engraven. For as by that writing and engraving, the Tables received the impression of the letters and words wherein the Law was contained, which they did firmly retain and represent, so as that although they were stones still in their nature, yet were they nothing but the Law in their use; so by the grace of the New Covenant there is a durable impression of the Law of God on the wills and affections of men, whereby they answer it, represent it, comply with it, and have a living principle of it abiding in them. Wherefore as this work must necessarily consist of two parts, namely, the removal out of the heart of whatever is contrary unto the Law of God, and the implanting of principles of obedience thereunto; so it comes under a double description or denomination in the Scripture. For sometimes it is called a taking away of the heart of stone, or circumcising of the heart; and sometimes the giving of an heart of flesh, the writing of the Law in our hearts, which is the renovation of our natures into the image of God in righteousness and the holiness of truth. Wherefore in this promise the whole of our sanctification in its beginning and progress, in its work upon our whole Souls, and all their faculties is comprised. And we may observe,

1. The work of Grace in the New Covenant passeth on the whole Soul in all its faculties, powers and affections, unto their change and renovation. The whole was corrupted, and the whole must be renewed. The image of God was originally in and upon the whole, and on the loss of it the whole was depraved; see 1 Thess. 5. 23.

2. To take away the necessity and efficacy of renewing, changing, sanctifying Grace, consisting in an internal, efficacious operation of the principles, habits and acts of internal grace and obedience, is plainly to overthrow and reject the New Covenant.

3. We bring nothing to the New Covenant but our hearts as Tables to be writers in, with the sense of the insufficiency of the Precepts and Promises of the Law with respect unto our own ability to comply with them.

The last thing in the words, is the Relation that ensues hereon between God and his people. I will be unto them a God, and they shall be my people. This is indeed a distinct Promise by itself, summarily comprizing all the Blessings and Privileges of the Covenant. And it is placed in the center of the account given of the whole, as that from whence all the grace of it doth spring, wherein all the blessings of it do consist, and whereby they are secured. Howbeit in this place it is peculiarly mentioned, as that which hath its foundation in the foregoing Promise. For this Relation which implies mutual Acquiescency in each other, could not be, nor ever had been, if the minds and hearts of them who are to be taken into it, were not changed and renewed. For neither could God approve of, and rest in his love towards them, whilst they were enemies unto him in the depravation of their natures; nor could they find rest or satisfaction in God, whom they neither knew, nor liked, nor loved.

This is the general expression of any Covenant-relation between God and men; He will be unto them a God, and they shall be a people unto him. And it is frequently made use of with respect unto the first Covenant, which yet was disannulled. God owned the People therein for his peculiar Portion, and they avouched him to be their God alone.

Nor can this be spoken of God and any People, but on the ground of an especial Covenant. It is true, God is the God of all the world, and all People are his, yea, he is a God unto them all. For as he made them, so he sustains, rules, and governeth them in all things by his Power and Providence. But with respect hereunto, God doth not freely promise that he will be a God unto any, nor can so do. For his power over all, and his rule of all things is essential and natural unto him, so as it cannot otherwise be. Wherefore as thus declared, it is a peculiar expression of an especial Covenant Relation. And the nature of it is to be expounded by the nature and properties of that Covenant which it doth respect.

Two things we must therefore consider, to discover the nature of this Relation. (1) The foundation of it. (2) The mutual actings in it by virtue of this Relation.

Unto the manifestation of the foundation of it, some things must be premised.

1. Upon the entrance of Sin there continued no such Covenant Relation between God and man, as that by virtue thereof, he should be their God, and they should be his people. God continued still in the full enjoyment of his Sovereignty over men, which no Sin, nor Rebellion, nor Apostasy of man could in the least impeach. And man continued under an obligation unto dependence on God, and subjection unto his will in all things. For these cannot be separated from his nature and being, until final judgment be executed, after which God rules over them only by power, without any respect unto their wills or obedience. But that especial Relation of mutual interest by virtue of the first Covenant ceased between them.

2. God would not enter into any other Covenant with sinful fallen man to be a God unto them, and to take them to be a peculiar people unto him immediately in their own persons; nor was it consistent with his wisdom and goodness so to do. For if man was not steadfast in God's Covenant, but brake and disannulled it when he was sinless and upright, only created with a possibility of defection, what expectations could there be that now he was fallen, and his nature wholly depraved, any new Covenant should be of use unto the glory of God, or advantage of man? To enter into a new Covenant that must necessarily be broken unto the aggravation of the misery of man, became not the wisdom and goodness of God. If it be said, God might have so made a New Covenant immediately with man, so as to secure their future obedience, and so to have made it firm and stable; I answer it would not have become the Divine wisdom and goodness to have dealt better with men after their Rebellion and Apostasy than before, namely on their own account. He did in our first Creation communicate unto our nature all that grace, and all those privileges which in his wisdom he thought meet to endow it withal, and all that was necessary to make them who were partakers of it everlastingly blessed. To suppose that on its own account alone he would immediately collate more grace upon it, is to suppose him singularly well pleased with our Sin and Rebellion. This then God would not do. Wherefore

3. God provided in the first place that there should be a Mediator, a Sponsor, an Undertaker, with whom alone he would treat about a New Covenant, and so establish it. For there were in the contrivance of his grace and wisdom concerning it, many things necessary unto it that could no otherwise be enacted and accomplished. Nay there was not any one thing in all the good which he designed unto Mankind in this Covenant in a way of love, grace and mercy, that could be communicated unto them, so as that his honor and glory might be advanced thereby, without the consideration of this Mediator, and what he undertook to do. Nor could Mankind have yielded any of that obedience unto God, which he would require of them, without the interposition of this Mediator on their behalf. It was therefore with him that God firstly made this Covenant.

How it was needful that this Mediator should be God and man in one person; how he became so to undertake for us, and in our stead; what was the especial Covenant between God and him as unto the work which he undertook personally to perform, have according unto our poor weak measure and dark apprehension of these heavenly things, been declared at large in our Exercitations on this Epistle, and yet more fully in our Discourse of the Mystery and Glory of the Person of Christ. Wherefore as unto this New Covenant, it was firstly made with Jesus Christ the Surety of it and Undertaker in it. For,

1. God neither would, nor Salvâ justitiâ, sapientiâ & honor, could treat immediately with sinful rebellious men on terms of grace for the future, until satisfaction was undertaken to be made for sins past, or such as should afterwards fall out. This was done by Christ alone, who was therefore the 〈 in non-Latin alphabet 〉 of this Covenant, and all the grace of it. See 2 Cor. 5. 19, 20. Gal. 3. 13, 14. Rom. 3. 25.

2. No Restipulation of obedience unto God could be made by man, that might be a ground of entering into a Covenant intended to be firm and stable. For whereas we had broken our first Covenant engagement with God in our best condition, we were not likely of ourselves to make good a new engagement of an higher nature than the former. Who will take the word or the security of a Bankrupt for Thousands, who is known not to be worth one farthing; especially if he have wasted a former estate in Luxury and Riot, continuing an open Slave to the same lusts? wherefore it was absolutely necessary, that in this Covenant there should be a Surety to undertake for our answering and firm standing unto the terms of it. Without this the event of this New Covenant which God would make as a singular effect of his wisdom and grace, would neither have been glory to him, nor advantage unto us.

3. That Grace which was to be the Spring of all the blessings of this Covenant unto the glory of God, and salvation of the Church, was to be deposited in some safe hand, for the accomplishment of these ends. In the first Covenant God at once committed unto man that whole stock of grace which was necessary to enable him unto the obedience of it. And the grace of reward which he was to receive upon the performance of it, God reserved absolutely in his own hand; yea so as that perhaps man did not fully understand what it was. But all was lost at once that was committed unto our keeping, so as that nothing at all was left to give us the least relief as unto any new endeavors. Wherefore God will now secure all the good things of this Covenant, both as to grace and glory, in a third hand, in the hand of a Mediator. Hereon the Promises are made unto him, and the fullness of grace is laid up in him, John 1. 14. Col. 1. 17. Chap. 2. 2. Eph. 3. 8. 2 Cor. 1. 21.

4. As he was the Mediator of this Covenant, God became his God, and he became the Servant of God in a peculiar manner. For he stood before God in this Covenant, as a public Representative of all the Elect. See our Comment on Chap. 1. 5, 8. Chap. 2. 13. God is a God unto him in all the Promises he received on the behalf of his mystical Body; and he was his Servant in the accomplishment of them, as the pleasure of the Lord was to prosper in his hand.

5. God being in this Covenant a God and Father unto Christ, he became by virtue thereof to be our God and Father, John 20. 17. Heb. 2. 12, 13. And we became heirs of God, joint heirs with Christ; and his People to yield him all sincere obedience. And these things may suffice briefly, to declare the foundation of that Covenant Relation which is here expressed. Wherefore

The Lord Christ God and man undertaking to be the Mediator between God and man, and a Surety on our behalf, is the spring and head of the New Covenant, which is made and established with us in him.

Secondly, The nature of this Covenant-Relation is expressed on the one side and the other; I will be unto them a God, and they shall be to me a People.

1. On the part of God it is, I will be unto them a God; or as it is elsewhere expressed, I will be their God. And we must make a little enquiry into this unspeakable Privilege, which Eternity only will fully unfold.

1. The person speaking is included in the Verb, 〈 in non-Latin alphabet 〉 , I will be; I Jehovah who make this Promise. And herein God proposeth unto our Faith all the glorious Properties of his Nature. I who am that I am, Jehovah, Goodness and Being itself, and the cause of all Being and Goodness to others; infinitely wise, powerful, righteous, &c. I that am all this, and in all that I am, will be so. Here lies the eternal Spring of the infinite Treasures of the supplies of the Church here and forever. Whatever God is in himself, whatever these Properties of his Nature extend to, in it all God hath promised to be our God. Gen. 17. 1. I am God Almighty, walk before me. Hence to give establishment and security unto our Faith, he hath in his Word revealed himself by so many names, titles, properties, and that so frequently; it is that we may know him who is our God, what he is, and what he will be unto us. And the knowledge of him as so revealing himself, is that which secures our confidence, faith, hope, fear and trust. The Lord will be a refuge for the oppressed, a refuge in time of trouble; and they that know thy Name, will put their trust in thee, Psal. 9. 9, 10.

2. What he promiseth is, that he will be a God unto us. Now although this compriseth absolutely everything that is good, yet may the notion of being a God unto any, be referred unto two general Heads. (1) An all-sufficient Preserver; and (2) An all-sufficient Rewarder: So himself declares the meaning of this expression, Gen. 17. 1. Gen. 15. 1. I will be all this unto them that I am a God unto in the way of preservation and recompense, Heb. 11. 6.

3. The declared rule and measure of God's actings towards us as our God, is the promises of the Covenant both of mercy, grace, pardon, holiness, perseverance, protection, success and spiritual victory in this world, and of eternal glory in the world to come. In and by all these things will he, in all that he is in himself, be a God unto those whom he takes into this Covenant.

4. It is included in this part of the Promise, that they that take him to be their God, they shall say, Thou art my God, Hos. 2. 23. and carry it towards him according unto what infinite goodness, grace, mercy, power and faithfulness do require.

And we may observe,

1. As nothing less than God becoming our God could relieve, help and save us, so nothing more can be required thereunto.

2. The efficacy, security and glory of this Covenant depend originally on the nature of God, immediately and actually on the mediation of Christ. It is the Covenant that God makes with us in him as the Surety thereof.

3. It is from the engagement of the properties of the Divine Nature that this Covenant is ordered in all things and sure. Infinite wisdom hath provided it, and infinite power will make it effectual.

4. As the Grace of this Covenant is inexpressible; so are the obligations it puts upon us unto obedience.

The Relation of man unto God is expressed in these words, And they shall be unto me a People, or they shall be my People. And two things are contained herein.

(1) God's owning of them to be his in a peculiar manner, according to the tenor and promise of this Covenant, and dealing with them accordingly. 〈 in non-Latin alphabet 〉 , 1 Pet. 2. 5. A peculiar People. Let others take heed how they meddle with them, lest: they intrench on God's propriety, Jer. 2. 3.

(2) There is included in it that which is essentially required unto their being his People, namely, the profession of all subjection or obedience unto him, and all dependence upon him. Wherefore this also belongs unto it, namely, their avouching this God to be their God, and their free engagement unto all that obedience which in the Covenant he requireth. For although this expression. And they shall be unto me a People, seem only to denote an Act of God's Grace, assuming of them into that Relation unto himself; yet it includes their avouching him to be their God, and their voluntary engagement of obedience unto him as their God. When he says, Ye are my People; they also say, Thou art my God, Hos. 2. 23. yet is it to be observed,

1. That God doth as well undertake for our being his People, as he doth for his being our God. And the Promises contained in this Verse do principally aim at that end, namely the making of us to be a People unto him.

2. Those whom God makes a Covenant withal, are his in a peculiar manner, And the profession hereof is that which the world principally maligneth in them, and ever did so from the beginning.

V E R. XI.

THE second general Promise declaring the nature of the New Covenant, is expressed in this Verse. And the matter of it is set down, (1) Negatively, in opposition unto what was in use and necessary under the first Covenant. (2.) Positively, in what should take place in the room of it, and be enjoyed under this New Covenant, and by virtue of it.

1. In the former part we may observe the vehemency of the negation in the redoubling of the negative Particle, 〈 in non-Latin alphabet 〉 . They shall by no means do so, that shall not be the way and manner with them whom God makes this Covenant withal. And this is designed to fix our minds on the consideration of the privilege which is enjoyed under the New Covenant, and the greatness of it.

2. The thing thus denied is Teaching, not absolutely, but as unto a certain way and manner of it. The Negation is not universal as unto Teaching, but restrained unto a certain kind of it, which was in use and necessary under the Old Covenant. And this necessity was either from God's institution, or from practice taken up among themselves which must be inquired into.

3. The subject matter of this Teaching, or the matter to be taught, was the knowledge of God, Know the Lord. The whole knowledge of God prescribed in the Law is here intended. And this may be reduced unto two Heads. (1) The knowing of him, and the taking him thereon to be God, to be God alone which is the first command. (2) His mind and will as unto the obedience which the Law required in all the institutions and precepts thereof; all the things which God revealed for their good, Deut. 29. 29. Revealed things belong unto us and our children, that we may do all the words of this Law.

4. The manner of the Teaching whose continuation is denied, is exemplified in a distribution into Teachers, and them that are taught; every man his brother, and every man his neighbor. And herein (1) The universality of the Duty, everyone, is expressed; and therefore it was reciprocal. Everyone was to teach, and everyone was to be taught, wherein yet respect was to be had unto their several capacities. (2) The opportunity for the discharging of the Duty is also declared from the mutual Relation of the Teachers, and them that are taught; everyone his neighbor, and his brother.

Secondly, The positive part of the Promise consists of two Parts.

1. The things promised, which is the knowledge of God, They shall all know me. And this is placed in opposition unto what is denied; They shall not teach one another, saying, Know the Lord. But this opposition is not as unto the Act or Duty of Teaching, but as unto the effect, or saving knowledge itself. The principal efficient cause of our learning the knowledge of God under the New Covenant, is included in this part of the Promise. This is expressed in another Prophet and Promise, They shall be all taught of God. And the observation hereof will be of use unto us in the exposition of this Text.

2. There is added the universality of the Promise with respect unto them with whom this Covenant is made; All of them from the least udto the greatest. A proverbial Speech, signifying the generality intended without exception, Jerem. 8. 10. Everyone from the least unto the greatest, is given unto covetousness.

This Text hath been looked on as attended with great difficulty and much obscurity, which Expositors generally rather conceal, than remove. For from the vehement denial of the use of that sort or kind of Teaching which was in use under the Old Testament, some have apprehended and contended that all outward stated ways of instruction under the New Testament are useless and forbidden. Hereon by some all the Ordinances of the Church, the whole Ministry and Guidance of it hath been rejected; which is in sum, that there is no such thing as a professing Church in the world. But yet those who are thus minded, are no way able to advance their opinion, but by a direct contradiction unto this Promise in their own sense of it. For they endeavor in what they do to teach others their opinion, and that not in the way of a public Ordinance, but everyone his neighbor; which if anything, is here denied in an especial manner. And the truth is, that if all outward Teaching be absolutely and universally forbidden, as it would quickly fill the world with darkness and brutish ignorance, so if any one should come to the knowledge of the sense of this or any other Text of Scripture, it would be absolutely unlawful for him to communicate it unto others. For to say know the Lord, or the mind of God in this Text, either to neighbor or brother would be forbidden. And of all kinds of Teaching that by a Public Ministry in the administration of the Ordinances of the Church, which alone is contended against from these words, seems least to be intended. For it is private, neighborly, brotherly instruction only that is expressed. Wherefore if on a Supposition of the Prohibition of such outward instruction any one shall go about to teach another, that the Public Ordinances of the Church are not to be allowed as a means of Teaching under the New Testament, he directly falls under the Prohibition here given in his own sense, and is guilty of the violation of it. Wherefore these words must necessarily have another sense, as we shall see they have, in the exposition of them, and that plain and obvious.

Howbeit some learned men have been so moved with this Objection, as to affirm, that the accomplishment of this Promise of the Covenant belongs unto Heaven, and the state of glory. For therein alone they say we shall have no more need of Teaching in any kind. But as this Exposition is directly contrary unto the design of the Apostle, as respecting the Teaching of the New Covenant, and the Testator thereof, when he intends only that of the Old, and exalts the New above it; so there is no such difficulty in the words, as to force us to carry the interpretation of them into another world. Unto the right understanding of them sundry things are to be observed.

1. That sundry things seem in the Scripture ofttimes to be denied absolutely as unto their nature and being, when indeed they are so only comparatively with respect unto somewhat else which is preferred before them. Many instances might be given hereof. I shall direct only unto one that is liable to no exception, Jerem. 7. 22, 23. I spake not unto your fathers, nor commanded them in the day that I brought them out of the land of Egypt, concerning burnt-offerings or sacrifices; but this thing commanded I them, saying, obey my voice, and I will be your God, and ye shall be my People, and walk in all the ways that I commanded you, that it may be well unto you. The Jews of that time preferred the Ceremonial Worship by Burnt-offerings and Sacrifices above all moral Obedience, above the great Duties of Faith, Love, Righteousness and Holiness. And not only so, but in a pretended diligent observation thereof, they countenanced themselves in an open neglect and contempt of moral Obedience; placing all their confidence for acceptance with God in these other Duties. To take them off from this vain ruining presumption, as God by sundry other Prophets declared the utter insufficiency of these Sacrifices and Burntofferings by themselves to render them acceptable unto him, and then prefers moral Obedience above them; so here he affirms, that he commanded them not. And the instance is given in that time wherein it is known that all the Ordinances of Worship by Burnt-Offerings and Sacrifices were solemnly instituted. But a comparison is made between Ceremonial Worship, and Spiritual Obedience, in respect whereof God says, he commanded not the former, namely, so as to stand in competition with the latter, or to be trusted unto in the neglect of it, wherein the evils and miscarriages reproved did consist. So our Blessed Savior expounds this and the like passages in the Prophets, as a comparison between the lowest instances of the Ceremonial Law, such as tything of mint and cummin, with the great Duties of Love and Righteousness. These things, saith he, speaking of the latter, you ought to have done, that is principally and in the first place have attended unto, as those which the Law chiefly designed. But what then shall become of the former? why, saith he, them also you ought not to leave undone; in their proper place Obedience was to be yielded unto God in them also. So is it in this present case; there was an outward teaching of every man his neighbor, and every man his brother, enjoined under the Old Testament. This the People trusted unto and rested in, without any regard unto God's teaching by the inward circumcision of the heart. But in the New Covenant there being an express Promise of an internal effectual teaching by the Spirit of God, by writing his Law in our hearts, without which all outward Teaching is useless and ineffectual, it is here denied to be of any use. That is, it is not so absolutely, but in comparison of, and in competition with this other effectual way of teaching and instruction. Even at this day we have not a few who set these teachings in opposition unto one another, whereas in God's institution they are subordinate. And hereon rejecting the internal efficacious Teaching of the Spirit of God, they betake themselves only unto their own endeavors, in the outward means of Teaching, wherein for the most part there are none more negligent than themselves. But so it is, that the ways of God's grace are not suited, but always lie contrary unto the corrupt reasonings of men. Hence some reject all the outward means of Teaching by the Ordinances of the Gospel, under a pretence that the inward Teaching of the Spirit of God is all that is needful or useful in this kind. Others on the other hand adhere only unto the outward means of instruction, despising what is affirmed concerning the inward teaching of the Spirit of God, as a mere imagination. And both sorts run into these pernicious mistakes, by opposing those things which God hath made subordinate.

2. The Teaching intended whose continuance is here denied, is that which was then in use in the Church; or rather was to be so when the New Covenant state was solemnly to be introduced. And this was twofold, (1) That which was instituted by God himself; And (2) that which the People had superadded in the way of Practice.

The first of these is, as in other places, so particularly expressed, Deut. 6. 6, 7, 8, 9. And these words which I command thee this day shall be in thine heart. And thou shalt teach them diligently unto thy children, and shalt talk of them when thou sittest in thy house, and when thou walkest by the way, and when thou liest down, and when thou risest up. And thou shalt bind them for a sign on thine hand, and they shall be as frontlets between thine eyes. And thou shalt write them on the posts of thy house, and on thy gate. Add hereunto the institution of Fringes for a memorial of the Commandments, which was one way of saying, Know the Lord, Numb. 15. 38, 39.

Two things may be considered in these Institutions. (1) What is natural and moral, included in the common mutual Duties of men one towards another. For of this nature is that of seeking the good of others, by instructing them in the knowledge of God, wherein their chiefest happiness doth consist. (2) That which is Ceremonial, as to the manner of this Duty, is described in sundry instances, as those of Frontlets and Fringes, writing on Posts and Doors. The first of these is to abide forever. No Promise of the Gospel doth evacuate any Precept of the Law of Nature; such as that of seeking the good of others, and that their chiefest good by means and ways proper thereunto, is. But as unto the later, which the Jews did principally attend unto and rely upon, it is by this Promise, or the New Covenant, quite taken away.

2. As unto the Practice of the Church of the Jews in these Institutions, it is not to be expressed what extremities they ran into. It is probable that about the time spoken of in this Promise, which is that of the Babylonian Captivity, they began that intricate, perplexed way of Teaching, which afterwards they were wholly addicted unto. For all of them who pretended to be serious, gave up themselves unto the teaching and learning of the Law. But herewithal they mixed so many vain Curiosities and Traditions of their own, that the whole of their endeavor was disapproved of God. Hence in the very entrance of their Practice of this way of teaching, he threatens to destroy all them that attended unto it, Mal. 2. 12. The Lord will cut off the Master and the Scholar out of the Tabernacles of Jacob. It is true, we have not any Monuments or Records of their teaching all that time, neither what they taught, nor how: But we may reasonably suppose, it was of the same kind with what flourished afterwards in their famous