The Second Part.
Vers. 7. For if that First Covenant had been faultless, then should no place have been sought for the Second.
The second part of the Chapter follows; wherein hee confirms this Argument in the parts of it: First, hee proves that the New Covenant of the Gospel is more ex∣cellent than the old legal Covenant which is abolished: by six Reasons.
For if] Reas. 1. Grounded upon the Proposition con∣nexed; The former Covenant under the Levitical Priest-hood was imperfect, wherein something was want∣ing, and something might bee taxed, not indeed in respect to it self, but in respect to its efficacy and virtue, and that not from any fault in the Covenant, but because of the weakness of those that were under that Covenant: Therefore the former Covenant was less excellent than this that is New.
Then should no place] Reas. 2. Confirming the for∣mer, Because the former Covenant was to bee done away, and the New brought into its place, which had not been, had it not been imperfect: Therefore that former is more imperfect, and this New one more excellent.
Vers. 8. For finding fault with them, hee saith, Be∣hold the daies come (saith the Lord) when I will make a new Covenant with the house of Israel, and the house of Judah.
Reas. 3. Confirming the former Reasons, Because the former Covenant by reason of the weakness of the parties in Covenant to perform the Law, which was the condi∣tion of the Covenant, could not make the Covenanters faultless, or free them from the accusation of God: but a better Covenant and more efficacious was found out by God, for Justification, Sanctification, and Salvation: Therefore the former Covenant is less excellent than the New one.
Vers. 9. Not according to the Covenant that I made with their Fathers, in the day when I took them by the hand, to lead them out of the land of Egypt, be∣cause they continued not in my Covenant, and I re∣garded them not, saith the Lord.
Reas. 4. Because the New Covenant bears no simi∣litude with that Covenant which God made with the people in Mount Sinai, when hee brought them out of Egypt, whereof Ier. 31.31. For that, though it wanted not some obscurity in its signification of Grace which was to bee obtained in Christ, represented by the Sacrifices, yet it had the external form of a Legal Covenant, and an express condition of full Obedience, to bee performed to all Gods commandements, as appears by the form of it, Exodus Chap. 19. and 20. Ier. 17.23, 31, 32, &c. But the New Covenant (as will by and by appear) is free from the condition of works, both in respect to him that is to enter into covenant, as also in respect to him who made the covenant.
Because they] Reas. 5. The Covenanters according to the Old Covenant, may fall away, and have done so, and may frustrate that covenant, and have done so: But the New Covenant, as shall appear, is of perpetual Grace, according to which the true covenanters, or beleevers, have never fallen away, nor can they fall away, because of Gods Grace, nor can they frustrate the New Covenant▪ because of the fear which God puts into their hearts, that they may not depart from him, Ier. 32.40. Therefore the New Covenant is more excellent.
I regarded] Reas. 6. The Covenanters according to the Old Covenant, abusing the conjugal goodness of God, and committing adultery with other Gods in their Idolatry, according to the conjugal power and domi∣nion which God had over them, might justly bee despi∣sed, rejected and condemned by God: It is not thus with those that are under the New Covenant: There∣fore the New Covenant is more excellent, whereof Christ is the Mediatour and Surety.
Vers. 10. For this is the Covenant that I will make with the house of Israel after those daies, saith the Lord, I will put my Laws into their minds, and write them in their hearts: and I will bee to them a God, and they shall bee to mee a People.
Now hee proceeds to the proof of the other part of the Argument, viz. That the New Covenant is esta∣blished upon better promises, and that by reciting four absolute Promises, made to the Elect, or Beleevers.
I will put] The first promise is of Regeneration: which is nothing else but the inscription of the Law of God, first upon the mind, consisting in the renovation of the mind to the Image of God, after Righteousness and true Holiness.
And I will bee their God] The second promise is of perpetual communion with God, arising from the confe∣deration of Marriage right, whereby the people in cove∣nant become the possession of Gods peculiar love, and God becomes a blessed possession to his people, and both these God promiseth: I will bee their God (saith hee) and they shall bee my people, and I will account them for my people.
Vers. 11. And they shall not teach every man his neighbour, and every man his brother, saying, Know the Lord: For all shall know mee, from the least to the greatest.
The third promise is of continual instruction and teaching by the holy Ghost, so that they shall not fetch the knowledge of God from the decrees and opinions of men, nor shall hang their Faith upon the authority of mens teachings, nor shall stick in the bare speculation of those things they shall hear preached (as it befalls the unrege∣nerate, who live not under the New Covenant) but by the means of teaching which are of divine institution, they shall bee all (as well the least as the greatest) in∣structed in, and indued with a lively, effectual know∣ledge, love and observance of God; so that neither in it self, nor in the estimation of beleevers, hee that