A learned and very useful commentary on the whole epistle to the Hebrews wherein every word and particle in the original is explained ... : being the substance of thirty years Wednesdayes lectures at Black-fryers, London / by that holy and learned divine Wiliam Gouge ... : before which is prefixed a narrative of his life and death : whereunto is added two alphabeticall tables ...

§. 1. Of the resolution of the eight Chapter to the HEBREVVS.

THe Apostle having proved the excellency of Christs Priest-hood in the former Chapter, proceedeth to set out Christs faithfull execution there∣of. He doth largely insist upon this point, and that thorow out this whole Chapter, and the ninth, and a great part of the tenth: even to the 19. verse thereof.

To consider this Chapter singly by it self, The sum of it is,

A Declaration of Christs execution of his Priest-hood.

Here about three generall points are handled.

• 1. The Place where he executeth that office, v. 1, 2.
• 2. The Sacrifice which he offered up in executing it. This is
  • 1. Implicitly hinted, v. 2.
  • 2. Expresly proved by a necessity thereof, which is;
    • 1. Propounded in the example of other High-Priests, v. 3, 4.
    • 2. Proved by Gods appointing it to be so, v. 5.
• 3. The Covenant whereabout it was exercised. This is set ou•…•… comparatively.

There are two parts of the comparison.

• One sets out the excellency of this Covenant.
• The other the insufficiency of that Covenant which went before it. Both these are,
  • 1. Propounded.
  • 2. Confirmed.

• The excellency of this Covenant is propounded, v. 6.
• The insufficiency of the other is propounded, v. 7.

The proof of both is by a divine testimony. Hereabout,

• 1. The substance is expressed.
• 2. A consequence is inferred.

The substance of the testimony setteth out the difference betwi•…•… 〈◊〉〈◊〉 Covenants.

• The former was violated.
• The latter remained stable.

The violation of the former is

• 1. Implyed by Gods rebuking them, v. 8.
• 2. Aggravated by their abusing of Gods goodness, v. 9.

The stability of the other Covenant is also

• 1. Implyed, in this Epithite, NEW, v. 8.
• 2. Confirmed by the distinct promises annexed thereunto.

The promises are four.

• 1. God will put his Law into our minds, v. 10.
• 2. God will be our God, v. 10.
• 3. God will teach us, v. 11.
• 4. God will pardon our sins, v. 12.

The consequence following upon this difference, is the abrogation of 〈◊〉〈◊〉 former Covenant, v. 13.

§. 2. Of the meaning of Heb. 8. v. 1.

Now of the things which we have spoken, this is the sum: we have such an High-Priest, who is set on the right hand of the throne of the Majesty in the heave•…•….

THe particle of connection whereby this verse is knit to the former, is the c•…•…∣junction of opposition, commonly translated, a 1.1 but: which is oft used 〈◊〉〈◊〉 •…•… meer supplement: and in that respect is here fitly translated now. It is also used 〈◊〉〈◊〉 the close of a point, after a sufficient discourse thereupon: as if one should say, 〈◊〉〈◊〉 to insist no longer on this discourse, the short sum of all is this.

The word translated b 1.2 summe, is a diminutive: but in Greek and Latine dimi∣nitives are oft used in way of amplification.

This diminutive may be here fitly used, in that it is but a small sum, under which* 1.3 much matter is comprised.

The Greek word properly signifieth an head, or a little head. But in all sorts of Greek Authors it is for the most part metaphorcally used. It is put for a 〈◊〉〈◊〉 of money, Act. 22. 28.

Metaphorically taken, it signifieth three things.

• 1. The chiefest and most principall point in a discourse.* 1.4
• 2. The main scope of a discourse, whereunto all the particulars thereof tend, 〈◊〉〈◊〉 whereat they aim.
• 3. A brief compendium and abridgement of a large discourse: a brief co•…•… together of many particulars in one sum.

In all these three respects the word may here fitly be used: for neither of 〈◊〉〈◊〉 crosse the other: but all agree with the matter following. For that which 〈◊〉〈◊〉 A∣postle compriseth under this sum, which he accounts a most principall point, and which as a mark he mainly aimeth at, and is here in few words comprised, 〈◊〉〈◊〉 〈◊〉〈◊〉, Christ the Priest of the New Testament is a spirituall, celestiall High-Priest. He is* 1.5 not as the Priests under the Law, externall, terrestriall, occupied about outward •…•…∣nall rites, exercising and ending his function on earth: but a Priest of a better Co∣venant, exercising his function in heaven.

• 1. This is the sum and substance of that long discourse which the Apostle in 〈◊〉〈◊〉 former Chapter insisted upon and confirmed by many arguments.
• 2. This is that main scope and mark at which he aimed throughout his whole discourse.
• 3. This is the chiefest point which above all he would have the Hebrewes to ob∣s•…•…rve.

Q•…•…t. How can Christs Priest-hood be accounted spirituall and celestiall, when* 1.6 〈◊〉〈◊〉 sacrifice was the body and blood of a man, and he suffered on earth.

Answ.

• 1. Though he were a true man, yet he was not man alone. He was God∣man. He offered himself up by his eternall Spirit. Thus was his sacrifice spirituall.* 1.7 The spirituall vertue and efficacy that it had came from thence.
• 2. Though Christ began to execute his Priestly function on earth. (For the works of services and sufferings which belonged thereunto, must be done on earth.) Yet after that, he ascended into heaven, there to continue his intercession, which is also a principall part of his Priest-hood.

By the way, take notice of this main point, that we may rightly conceive Christs Priest-hood, stedfastly beleeve on it, and every way rightly esteem and use it: so shall we partake of the virtue and comfort thereof.

These words c 1.8 of the things which we have spoken, have apparent reference to* 1.9 〈◊〉〈◊〉 which he had in the former Chapter delivered about the excellency of Christs Priest-hood: so as this first clause is a transition betwixt Chapter and Chapter: which the Apostle the rather useth.

• 1. To ro•…•…se up their attentions: lest by the former long discourse they should be o•…•…-wearied.
• 2. To keep them from a losse: from forgetting that which he had before insisted upon. Much matter oft confounds men: such a transition revives them.
• 3. To move them to give the more diligent heed to a matter that was of so much moment.

Teachers and instructers of others may hereby learn to point out the main point that they intend. Let us hear the conclusion of the whole matter, saith the wise man, Eccl. 12 13. These are the Commandements which the Lord our God commanded to 〈◊〉〈◊〉 you, saith Moses, Deut. 6. 1. Our Lord Christ compriseth the whole Law under these two clauses, Thou shalt love the Lord thy God with all thine heart, &c. Thou shalt 〈◊〉〈◊〉 thy neighbour as thy self, Matt. 22. 37, 39. The Apostle compriseth all under this one word, love, Rom. 13. 8.

By such sums mens minds are held more attentive: and brought better to discern the force of every reason or argument. A good Archer in having his eye upon the mark, while he is drawing the arrow, will shoot the neerer to the mark. Thus hearers by understanding the main scope of that that is taught them, will be kept from ro∣ving and wandering in their minds: and better discern that doctrine which is taught them.

There are many that only mark words and sentences that are taught them, with∣out heeding that scope and main sum whereat the preacher aimeth. Thus mista∣kings many times arise: and a great part of that profit which they might reap by that which is taught them, is lost.

The sum here intended is in generall thus expressed, we have such an High-Priest. This hath reference to Iesus mentioned, Chap. 6. v. 20. and 7. 22. So as here it is taken for granted, that Iesus is a Priest and an High-Priest, See Chap. 2. v. 17. §. 172, 173, 174, 175.

How we are said to have this High-Priest is shewed, Chap. 4. v. 14. §. 83.* 1.10

The word translated e 1.11 such an one, is here so used, as it was Chap. 7. v. 26. §. 108.

In particular the said sum, is thus exemplified, who is set on the right hand, &c.

The verb translated f 1.12 is set, is the very same that is used, Chap. 1. v. 3. and Chap. 10. v. 12. in both which places it is used actively, and translated, he sat. For the Father said to him, sit, (Psal. 110. 1.) and he sat.

Of this act of sitting: of this kind of dignity, g 1.13 on the right hand: of this am∣plification thereof, h 1.14 of the throne of the Majesty: and of this particular place, * 1.15 in the heavens. See Chap. 1. v. 3. §. 31, 32, 33, 34, 35.

This high transcendent description of the place where our High-Priest exerciseth his function, doth much commend his person and his office, and sheweth what just cause there is, to have the one and the other in high account, and confidently to expect whatsoever may be expected from such a Priest, such a Priest-hood.

§. 3. Of Christ a Minister.

Heb. 8. 2.

A Minister of the Sanctuary, and of the true Tabernacle, which 〈◊〉〈◊〉 Lord pitched and not man.

IN the former verse the Apostle sets out the excellency of Christs Priest-hood •…•…∣ply and plainly, by the supereminency of the place where he continueth to •…•…∣cise it. Now that he may more distinctly manifest, that therein Christs Priest-hood far surpassed the Leviticall, he doth in this verse further insist on the same poin•…•… 〈◊〉〈◊〉 metaphorically; his Metaphors being taken from the places where those Priests •…•…∣ercised their function. The first is thus expressed, A Minister of the Sanctuan.

The Greek word translated a 1.16 Minister, is the same that was used, Chap. 1. •…•…. 7. §. 79. where it was shewed, that according to the notation of the word, it 〈◊〉〈◊〉 out one that is imployed about publick services. The b 1.17 Hebrew word whe•…•… to this Greek one answereth, is applied to Priests, who are stiled Ministers f•…•… 〈◊〉〈◊〉 house of God, Ezr. 8. 17. and Ministers of the Altar, Joel. 1. 13. and Ministers of 〈◊〉〈◊〉 Lord, Joel, 2. 17. It is here spoken of Christ: so as Christ was a Minister of those things which belonged to his place. There is another c 1.18 Greek word which sig∣nifieth in generall the same thing, and in our English translated, Minister, attri•…•… to Christ, Rom. 15. 8. He is expresly called Gods servant, Isai. 42. 2. He took 〈◊〉〈◊〉 〈◊〉〈◊〉 the form of a Servant, Philip. 2. 7. and thus he saith of himself, the Son of 〈◊〉〈◊〉 〈◊〉〈◊〉 to minister.

The work which he undertook required matters of service and suffering. There∣fore* 1.19 rather then that work should not be done, he would become a Minister to do it.

Object. That which is here spoken of Christ is a matter of dignity and authority. He is here set on a throne of Majesty, and that in heaven. Is he there a Minister▪

Answ.

• 1. This title may be here given him in reference to his whole work 〈◊〉〈◊〉 the beginning to the end: and because while he began it on earth, he was property a Minister, the same title is still continued.
• 2. This title is here given unto him, in reference to the Priests under the Law▪ that as they were Ministers of that Sanctuary which belonged to them: so Christ of that which belongeth to him.
• 3. The title Minister hath reference to the work done: which if it tend to the good of others is counted and called a service; not in reference to any subject•…•… or inferiority of the person that doth it, but meerly in reference to the good of o∣thers to whom thereby service is done: thus the highest in a Kingdome 〈◊〉〈◊〉 stiled •…•… Minister (Rom. 13. 4.) and that, as the Apostle saith, for good, even the good of others. Of different kindes of service. See Domest. Dut. on Eph. 5. 21. §.

Our Lord Christ doth in this very thing set himself forth as a patern u•…•…to 〈◊〉〈◊〉▪ For when he had shew'd himself a Minister, by doing a work of service to his Dis•…•…∣ples in washing their feet, he maketh this application, Ye call me Master and L•…•…: and ye say well: for so I am. If I then your Lord and Master have washed your 〈◊〉〈◊〉, 〈◊〉〈◊〉 al∣so ought to wash one anothers feet. For I have given you an example, that you 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 I have done to you, Joh. 13. 13, 14, 15. This patern of Christ sheweth, that •…•…o m•…•… ought to think himself too great to be a Minister, specially for doing good to o•…•…▪ The glorious Angels are ministring Spirits sent forth to minister for them w•…•… 〈◊〉〈◊〉 〈◊〉〈◊〉 •…•…eires of Salvation, Heb. 1. 14. Magistrates, Ministers, Masters, Parents, all of 〈◊〉〈◊〉 sorts apply this.

§. 4. Of Christ a Minister of the Sanctuary.

THe first particular place whereof Christ is here said to be a Minister, is in English thus expressed, the Sanctuary, or word for word, holies. Of •…•…he notation and meaning of this word, holy, See Chap. 3. v. 1. §. 5.

The Greek word is ambiguous. a 1.20 It is of the genitive case in the plurall num∣ber, which compriseth all genders under one termination. * 1.21 Hereupon some 〈◊〉〈◊〉

it in the Masculine gender, and apply it to persons, and thus expound it, a Minister 〈◊〉〈◊〉 the Saints: because Christ as a Priest presenteth their persons and prayers to God, •…•…keth intercession for them.

Others take it in the neuter gender: and apply it to holy things: namely, to those heavenly and holy gifts, which Christ dispenseth to the Saints.

But this word is in this Epistle frequently attributed to the place where holy* 1.22 things were administred. I find it eight severall times thus used, as here, and Chap. 9. v. 2, 3, 8, 12, 24, 25. and Chap. 13. 11. In like manner another word of the plurall number, and neuter gender is put for heaven. We translate it heavenly places, Eph. 1. 20. and 2. 6. and 3. 10.

The word thus taken for a place is fitly translated Sanctuary. This is the title given to that place under the Law, where holy Priests administred holy things, Exod. 15. 8.

It is here metaphorically used, and put for heaven; whereof the Sanctuary of the* 1.23 Jewes was a type. Of it the Apostle •…•…us saith, It was a figure for the time then pre∣se•…•…t. And, Christ by his own blood entred in once into the holy place, Heb. 9. 9, 12. The word that is here, is there also used: whereby we see that heaven is metaphorically set forth thereby.

How Christ our Priest is in heaven, was shewed, Chap. 4. v. 14. §. 84.

Here we will consider, how he is said to be a Minister of this Sanctuary. Sanctu∣ary i•…•… sometimes indefinitely put for all those holy places wherein any of the Prists did any of their holy services, as Chap. 9. v. 1, 2.

Sometimes again it is more restrictively used, for that most holy place, wherein∣•…•…o* 1.24 the High-Priest only went once a year, and this for distinction sake is called d 1.25 the •…•…ly of holiest. Our English translates it, The Holiest of all. The doubled phrase, •…•…ly of holies is an e 1.26 Hebraisme. I take the word Sanctuary here, in this restrictive sense, for the most holy place, into which Christ entred after he had offered up his sacrifice, even into heaven.

Christ then is such a Minister of this Sanctuary, as the High-Priest was, a Minister of the most holy place; and that in these particulars especially.

• ...

  1. The Priest-hood was annointed, Exod. 30. 30. This oyntment ran down from* 1.27 his head, to the skirts of his garments, Psal. 133. 2. This was an outward sign of his calling and gifts.

  Thus Christ was annointed, Psal. 45. 7. The Greek name Christ, and Hebrew, Messiah, imply as much. He was called, Heb. 5. 5. and gifted for his work, Iob. 3. 34. And of his fulnesse we all receive grace for grace, Joh. 1. 16.

• ...

  2. The High-Priest was arrayed with rich and glorious apparell, which is des∣cribed, Exod. Chap. 28.

  Thus was Christ arrayed with immortality, incorruption, purity, majesty and all manner of glory fit for his place.

• ...

  3. Among other things wrought by the art of man; the High-Priest had in his breast-plate two things called f 1.28 Vrim and Thummim: which according to the notation of the words, signifie light and integrity, Exod. 28. 30. what kind of things they were, is not expressed.

  By reason of their notation, they are applyed by divines to that light of know∣ledge, and integrity of life which is required of Ministers.

  Christ the true High-Priest, hath all the treasurers of wisdome and knowledge in him, Col. 3. 2. His purity is set out to the full, Heb. 7. 26.

• ...

  4. The High-Priest carryed before him on his breast-plate the names of the twelve tribes of Israel, Exod. 28. 9, 10.

  Christ hath the names of the whole Church in continuall remembrance: and presenteth them to his Father, to be graciously accepted by him.

• ...

  5. On the High-Priests Myter in a plate of Gold was engraven, Holinesse to the Lord, Exod. 28. 36. Two reasons are rendred hereof. One that he might bear (and so take away) the imperfections of their best works. The other that he might make the people acceptable to God.

  In Christ were truly and properly accomplished those things which were only typified in and by the High-P•…•…iest.

• ...

• 6. There were Bels of Gold on the skirts of the High-Priests Ephod: which with 〈◊〉〈◊〉 least motion of his body sounded.

Christ by his intercession maketh a continuall pleasing sound in the 〈◊〉〈◊〉 〈◊〉〈◊〉 God.

In these and other like respects may Christ be said to be a Minister of the •…•…∣ry.

All this is the more to incite us to take Christ for our High-Priest and so to 〈◊〉〈◊〉 him: and that by offering up our prayers and praises in him, and to expect acc•…•…p∣tation from the Father thorough him.

§. 5. Of the Tabernacle typifying Christs body.

THe other particular place whereof Christ is said to be a Minister, is thus exp•…•…∣sed, The true Tabernacle, &c. Herein the Apostle hath reference to that •…•…∣cle* 1.29 which Moses was commanded to make, Exod. 26. 1. &c. There it is largely de∣scribed. This tabernacle is that which is called the a 1.30 first tabernacle, Heb. 9. 2. This was the place of Gods worship till the Temple was built. Then it was ca•…•… into the Temple and there laid up, 1 Kings 8. 4.

It is called b 1.31 a Tabernacle because it was made as a tent of such materials; 〈◊〉〈◊〉 after such a manner, as after it was set up might be taken down again, and 〈◊〉〈◊〉 without prejudice thereunto. It is differenced from an house made of stone, 〈◊〉〈◊〉, timber, or other like substantiall materials, which is set upon a foundation and •…•…∣maineth firm and stable, 2 Cor. 5. 1.

In this did the Priests offer incense, and did sundry other services.

Great question there is about the meaning of the word here. Some ta•…•… 〈◊〉〈◊〉 same thing here to be meant that was before by sanctuary; namely, heaven. T•…•…y say that heaven answereth to all the places which were used by the Priests under 〈◊〉〈◊〉 Law.

But questionlesse the Apostle doth intend two distinct things by these two 〈◊〉〈◊〉 places.

Others therefore do apply this to the body of Christ: and that upon these gro•…•…▪* 1.32

• 1. These two metaphors, Sanctuary, Tabernacle are thus better distinguished 〈◊〉〈◊〉 from the other.
• 2. By this interpretation, the ground of the Apostles inference in the 〈◊〉〈◊〉 verse concerning Priests sacrifices, is better cleared. For this Tabernacle being put for Christs body, it sheweth what was the sacrifice which Christ offered up: even his •…•…∣dy. If the sacrifice be not implyed under this word, to what shall it be applyed▪
• 3. The body of man is in other places set down by this metaphor of a Taber•…•…, 2 Cor. 5. 1. 2 Pet. 1. 13.
• 4. These two metaphors, Sanctuary, and Tabernacle are else-where put for hea∣ven, and the body of Christ. Note especially for this purpose, Chap. 9. v. 11, 12. and withall mark the correspondency betwixt these two places.
  • 1. In both places both metaphors are expressed in the same words.
  • 2. The Tabernacle is here said to be true: there to be a greater and 〈◊〉〈◊〉 perfect. All in opposition to the typicall and earthly tabernacle in •…•…he Law.
  • 3. Here this Tabernacle is said to be pitched not by man: There not to be made with hands.
  • 4. Here Christs body is implyed to be the sacrifice of this Tabernacle. 〈◊〉〈◊〉 his own blood.
• 5. The body of Christ is set out in other places, by other metaphors like to 〈◊〉〈◊〉 of a Tabernacle; As, by the Temple, John 2. 19. and by a way, Heb. 10. 20.
• 6. As the Sanctuary was a type of heaven, so the Tabernacle was a type of Chri•…•… body. That this may more evidently appear, I will endeavour to set out the cor∣respondency betwixt that Tabernacle and the body of Christ.

• ...

  1. God sanctified the Tabernacle as a place to dwell in, Exod. 29. 44, 45. 〈◊〉〈◊〉 Christ dwelleth all the fulnesse of the God-head bodily, Col. 2. 9.

  This phrase the word c 1.33 dwelt among us, (Joh. 1. 14.) in the Greek, •…•…∣eth

• ...

  to allude to the Tabernacle here meant: for it hath a notation from the word Tabernacle, and is thence derived.

• 2. Gods glory was most conspicuously manifested in the Tabernacle. The glo∣ry of the Lord filled the Tabernacle, Exod. 40. 34. But never was any place so filled with the glory of God as the body of Christ. The word was made flesh, and dwelt among us; and we beheld his glory, the glory as of the only begotten of the father, Joh. 1. 14.
• 3. In the Tabernacle, sacrifices, oblations, and incense were offered up, and all holy services performed. So Christ in his body offered up his own sa∣crifice, his prayers and all his holy services, Heb. 5. 7. and 10. 5.
• 4. To the Tabernacle, the people brought all their offerings, Lev. 1. 3. So must we bring all ours to Christ, Heb. 13. 15.
• 5. The Tabernacle sanctifieth all in it, Mat. 23. 17. so whatsoever is offered up in Christ, or from him conveyed to us is sanctified.
• 6. As the Priests did tread upon the sanctuary, so did Christ upon his body by his many sufferings.
• 7. The High-Priest entered thorough the Tabernacle into the most holy place, Exod. 26. 33. So Christ by his body into heaven, Heb. 9. 11.

What use the Jewes did make of their Tabernacle, we must make of Christs bo∣dy. As when they were neer the Tabernacle, they performed all their divine servi∣ces therein: so when they were far absent, they would turn their faces to it in pow∣ring out their supplications, Dan. 6. 10. so must we, now Christ is in heaven, look up to him. He is the beloved Son of God in whom he is well pleased, Mat. 3. 17. There is no other way to be accepted of God.

§. 6. Of Christ the true Tabernacle which the Lord pitched and not man.

CHrists body is here stiled the a 1.34 true Tabernacle: not in opposition to that which is false or feigned: but to that which is typicall and ceremoniall. Thus the law and truth are opposed, Ioh. 1. 17. as the shadow and the substance. Thus the Father is said to seek such worshippers as shall worship him in truth, John 4. 23. Christs body then is that Tabernacle which was shadowed at by the Jewish Taber∣nacle. It is that Tabernacle wherein, and whereby we and all our services are sancti∣fied and made acceptable to God. From this that Christ said, he came to do Gods will, this inference is made, by this will we are sanctified, through offering of the body of Iesus, Heb. 10. 7, 10.

This shewes the prehemenency of the Christian Church above the Jewish Church. We have the truth of their types: the substance of their shadow. Should not we have this truth in higher account then the•…•… had the type? and should not we be more carefull to make a right use of this true Tabernacle. The zeal of the Jewes about their Tabernacle will be witnesse against our light esteem of the true Tabernacle.

Yet further to commend this Tabernacle unto us, the immediate answer thereof is set down both affirmatively and negatively.

Affirmatively thus, which the Lord pitched. This word pitched in Greek signifieth* 1.35 to set a thing fast. A Tabernacle being made of linnen cloth, and stretched out with cords, was by pegs fast fixed in the ground. This doth our English comprize under this word pitch. Here both making and setting up of this Tabernacle is intended.

This negative phrase, and c 1.36 not man, is added to shew a difference betwixt this Tabernacle and the Tabernacle under the Law, which was made by the hands, and art of man, Exod. 36. 1. &c.

The affirmative and negative phrases (which the Lord pitched and not man) being applyed to Christs body, have reference to his conception: which was not as the con∣ception of others, by any act of man: but wonderously above the course of nature: he was conceived by the Holy-Ghost, Matth. 1. 10. When the Virgin Mary upon* 1.37 the first message of conceiving in her womb, and bringing forth this Son, said, how shall this be, seeing I know not a man? this answer was returned by an Angell, The Holy Ghost shall come upon the•…•…, and the power of the highest shall over shadow th•…•…e, Luk. 1. 31, 3, 35.

This negative clause, and not man, is added by way of illustration and any •…•…∣tion: implying that this true Tabernacle was a work above humane strain: and 〈◊〉〈◊〉 that which God doth immediatly by himself, is far more excellent then that which is done by the ministry of man, Psal. 8. 3. and 19. 1. 2 Cor. 5. 1. Heb. 9. 11.

This immediate author and maker of Christs body, set down affirmatively and negatively, manifesteth a great difference betwixt the typicall Tabernacle and 〈◊〉〈◊〉 true one: even as great as betwixt the immediate workmanship of God, and of 〈◊〉〈◊〉 yea, as great as betwixt God himself and man.

This doth much amplifie all the forementioned duties about this true Taberna∣cle.

See more hereof Chap. 9. v. 24. §. 121.

§. 7. Of the resolution and observations of Heb. 8. 1, 2.

Heb. 8. 1, 2.

Vers. 1.

Now of the things which we have spoken, this is the Sum: We have 〈◊〉〈◊〉 〈◊〉〈◊〉 High-Priest, who is set on the right hand of the throne of the Maj•…•… 〈◊〉〈◊〉 the heavens.

Vers. 2.

A Minister of the Sanctuary, and of the true Tabernacle, which the 〈◊〉〈◊〉 pitched and not man.

THese two verses set out the places where Christ exercised his Priest-hood. 〈◊〉〈◊〉 about two things are observable,

• 1. The circumstances.
• 2. The substance.

The circumstances are two.

• 1. A transition, in these words, The things which we have spoken.
• 2. The sum of all, Now this is the sum.

The substance is set out two wayes, 1. Simply. 2. Typically.

In the simple consideration two points are noted,

• 1. Christs office.
• 2. The place where Christ exercised it.

Christs office is,

• 1. Expressed in this title High-Priest.
• 2. Amplified two wayes.

• 1. By our right unto it, in this word, we have.
• 2. By his excellency, in this relative, such.

The place where he exerciseth his function is,

• 1. Described.
• 2. Named.

The place is described,

• 1. By Christs abode there, who is set.
• 2. By the dignity there conferred on him. This is set out two wayes, under 〈◊〉〈◊〉 metaphors.

• 1. On the right hand, namely of God.
• 2. Of the throne. This is amplified by the supreme Soveraignty of him that 〈◊〉〈◊〉 thereon, in this word Majesty.

The name of the place is thus expressed, in the heavens.

Vers. 2. In the typicall consideration two like points are set forth.

• 1. Christs office, a Minister.
• 2. The places whereof he is a Minister. These are two,
  • 1. The Sanctuary.
  • 2. The Tabernacle.

This latter is amplified,

• 1. By the kind thereof, true.
• 2. By the author, who is set down.

• 1. Affirmatively, which the Lord pitched.
• 2. Negatively, and not man.

Doctrines.

• Vers. 1. I. Transitions are usefull. The mention of things spoken 〈◊〉〈◊〉 a •…•…∣tion. See §. 2.
• ...

• II. It is usefull to give the Sum of a discourse. So doth the Apostle here. See •…•…. 2.
• III. Christ is an High-Priest. So is he here called. See §. 2.
• IV. Christ is a spirituall and heavenly High-Priest. This is the main sum of these two verses. See §. 2.
• V. Christ is such an High-Priest as no•…•… ever was, or can be like him. This word, S•…•…, intends as much. See Chap. 7. v. 26. §. 108.
• VI. Christ remaines our Priest before God. This act, is set, in reference to the place here set down, giveth proof hereof. See Chap. 1. v. 3. §. 31.
• VII. Christ as our Priest is inferiour to the Father.
• VIII. Christ as our Priest is advanced above all creatures. These two last Do∣ctrines are couched under this phrase, at the right hand. See Chap. 1. v. 3. §. 33.
• IX. Christ as our Priest is a King. He is set on a throne. See Chap. 1. v. 3▪ §. 32.
• X, God is a supreme Soveraign. God is comprised under this title, The Majesty, which implyeth supreme Soveraignty. See Chap. 1. v. 3. §. 32.
• XI. The highest heaven is the place where Christ exerciseth his Priest-hood. See Chap. 4. v. 14. §. 84.
• Vers. 2. XII. Christ is a Minister. Thus much is here plainly affirmed. See §. 3.
• XIII. The most holy place typified heaven. That was it which is here called San∣ctuary, which was a type of heaven. See §. 3.
• XIV. Christ is a Minister of heavenly things. He is a Minister of the true and heavenly Sanctuary, wherein all things are spirituall and heavenly. See §. 4.
• XV. The Iewes Tabernacle was a type of Christs body. Thereupon Christs body is stiled the true Tabernacle. See §. 5.
• XVI. Christs humane nature was the immediate work of God. This phrase, which the Lord pitched, hath reference to Christs body. See §. 6.
• XVII. Gods workmanship is far more excellent then mans. To demonstrate thu•…•… much, this negative is added, and not man. See §. 6.

§. 8. Of the meaning of the former part of the third verse.

Vers. 3.

For every High-Priest is ordained to offer gifts and sacrifices: wherefore it is of necessity that this man have somewhat also to offer.

THis causall particle, a 1.38 For, sheweth that this verse is added as a reason of that which goth before. The main and generall point was, that Christ is a Mini∣ster of the Sanctuary and true Tabernacle: whereby is intended that Christ did such things as belonged to that Sanctuary and Tabernacle. Among other things this was an especiall one, to offer a sacrifice. This he here proveth, from the generall to a particular. b 1.39 Every High-Priest is ordained to offer up gifts and sacrifices. Therefore Christ the great High-Priest was also ordained to that end.

Quest. What sacrifice is mentioned in the former verses: For this proof seemeth to intend a sacrifice that Christ should offer up.

Answ.

• 1. This phrase Minister of the Sanctuary and Tabernacle, intendeth a sacri∣fice.* 1.40 For it was one part of the ministrie of the Tabernacle, to offer sacrifices.
• 2. The Tabernacle was a type of Christs body: so as to be a Minister of the Ta∣bernacle was in the truth to offer up his body. And it is expresly said, that he of∣fered up himself, Chap. 7. v. 27.

Object. The Tabernacle was the place where sacrifices were offered up. How then can it be p•…•…t for the sacrifice it self.

Answ. The same metaphor may in divers respects be applyed to divers things: and the same truth and substance may be set out by divers types, rites and figures. Though shadowes, types, rites and figures were divers things, one different from a∣nother: yet one and the same truth may answer to them all, namely, in divers and different respects. Thus one and the same Christ is the sacrifice: the Altar and the Priest. The sacrifice as man, who was offered up: the Altar, as God, who sanctifi∣ed

the sacrifice: the Priest, as God-man, who offered the one upon the other. One and the same Christ was also the truth and substance of the Ark, the mercy-seat, the Incense, the Shew-bread, the Tables, the Lights and of other types used under the Law. The same Christ was also the truth and substance of Noahs Ark, of the cloo•…•… that covered the Israelites in the wildernesse, of the Pillar of fire, of Mannath•…•… 〈◊〉〈◊〉 from heaven, of the water that came out of the Rock, and of other like types. So also he was the truth and substance both of the Tabernacle, as it was a place 〈◊〉〈◊〉 sacrifice•…•…, and also of the sacrifices therein. In what respects the Tabernacle •…•…∣ed Christs body, is shewed, §. 5. That Christs body was a sacrifice is evident by 〈◊〉〈◊〉 phrase, We are sanctified through the offering of the body of Iesus, Heb. 20. 10.

The severall branches of the first part of this third verse have been hand•…•… be∣fore. Of Christ an High-Priest, see Chap. 2. v. 17. §. 172. &c. Of ordaining 〈◊〉〈◊〉 High-Priest, see Chap. 5. v. 1. §. 3. Where the c 1.41 very word of this Text 〈◊〉〈◊〉 used

Of the difference betwixt d 1.42 gifts and sacrifices, see Chap. 5. v. 1. §. 7.

Of e 1.43 offering gifts and sacrifice, see Chap. 5. v. 1. §. 6.

A speciall point here intended is, that Christ did that for which he was ordain∣ed. The force of the Apostles argument resteth hereon: because every High-Pri•…•…* 1.44 is ordained to offer sacrifices, the Apostle inferreth from thence, that Christ did of∣fer a sacrifice. He taketh it therefore for granted, as a point not to be denyed, the Christ did that to which he was ordained. Herein he shewed himself faithfull 〈◊〉〈◊〉 him that appointed him. See Chap. 3. v. 2. §. 32. and Chap. 7. v. 13. §. 73.

§. 9. Of the meaning of the latter part of the third verse.

FRom this generall proposition, Every High-Priest is to offer sacrifice, the Apostle inferreth this consequence, It is of necessity that Christ have somewhat to offer. He here taketh that for granted, which he had before proved, that Christ was an High-Priest: thereupon he inferreth, that he must do what every High-Priest is ordained to do.

Of this consequence see the former §. where is shewed what sacrifice Christ of∣fered up, even his own body.

This illative conjunction, a 1.45 wherefore, implyeth a consequence. Hereof see Chap. 2. v. 17. §. 166.

b 1.46 The Apostle inforceth his consequence by a necessity thus, It is of necessity.

Necessity and impossibility are contrary each to other.

That properly is necessary, that ever was as it is, and cannot be otherwise. For,* 1.47 example, It is necessary that God be one: and it is necessary, that the one God be distinguished into three persons.* 1.48

One the other side, that is impossible, which never was, is, or can be. See Chap 6. §. 38.

In common use things are said to be necessary, upon a supposition of some 〈◊〉〈◊〉* 1.49 thing. Thus upon supposition of that course which God had set down for reje•…•…* 1.50 the Jewes, namely, their rejecting of the Gospell first, it was necessary that the word of God should be first spoken to them, Act. 13. 46. For how could they re∣ject that which was not offered and tendered unto them. Thus also upon •…•…∣tion, that there are sundry good uses of good workes, the Apostle saith, 〈◊〉〈◊〉 〈◊〉〈◊〉 learn to maintain good workes for necessary uses, Tit. 3. 14. Thus here upon suppo∣sition of that order which God in wisdome had set down for our redemption▪ •…•…∣ly by a ransome: and upon supposition of Christs undertaking so to redeem m•…•…, 〈◊〉〈◊〉 thereupon to be a high-Priest, it was necessary that he should have somewhat to 〈◊〉〈◊〉.

This necessity resting upon that which Christ voluntarily undertook, she•…•…▪ that he bound himself to offer himself for our sins. Of Christs binding himself for our good, see Chap. 2. v. 17. §. 166.

Of the Greek pronoun translated, c 1.51 this man, See Chap. 7. v. 4. §. 31.

This word somewhat, implyeth somewhat else then what other Priests 〈◊〉〈◊〉* 1.52 up.

What that somewhat is which Christ must have to offer; namely, himself, his 〈◊〉〈◊〉 body, is shewed in the former section.

Of this word to e 1.53 offer. See Chap. 5. v. 1. §. 6.

§. 10. Of Christs not being a Priest on earth.

Heb. 8. 4.

For if be were on earth, he should not be a Priest, seeing there are Priests that offer gifts according to the Law.

AS in the former verse, the Apostle proved that Christ offered up a sacrifice, and that of another kind then the legall Priest did: so here in this verse, he prov∣•…•… that he had another place to exercise his Priest-hood in, then the legall Priests 〈◊〉〈◊〉.

Here also is prefixed the causall particle a 1.54 for; which declareth this verse to be a reason of that which goes before. Now this hath reference to the first verse, where that high place wherein Christ exerciseth his Priest-hood is described and mani∣fested to be heaven.

The Apostles argument is drawn from a distribution of two places, which onely are 〈◊〉〈◊〉 for executing a Priest-hood, which are heaven and earth. The full force of the Apostles argument, may be manifested by a disjunctive syllogisme, thus,

Christs Priest-hood must be exercised in heaven or on earth.

On earth it could not be. Therefore it must be in heaven.

This argument taketh it for granted, that Christ was an high-Priest.

The assumption, that Christ exercised not his Priest-hood on earth, is proved in this verse. Upon that proof it necessarily followeth, that heaven must be the place of Christs exercising his Priest-hood.

Object. Christ did offer himself up a sacrifice here on earth: but that was a prin∣cipall* 1.55 part of exercising his Priest-hood.

Answ.

• 1. The Apostle here speaketh of the full execution of his whole Priest-hood.* 1.56 Thereunto belonged his continuall intercession, as well as the oblation of himself: now that intercession must be made in heaven at Gods right hand. This was typified under the Law: for it was not sufficient for the high-Priest to offer sa∣crifice in the Tabernacle: but he must also enter into the most holy place▪ there to appear before the mercy-seat: Christ was the true high-Priest, who must in truth do, what the other in type did. Had Christ done no more then he did on earth, he had not been a full, and compleat high-Priest, but only in part.
• 2. Though the externall act of Christs offering up his body on the Crosse were on* 1.57 earths, yet the internall, spirituall, and eternall vigour thereof was from above, even from heaven. The shedding of Christs blood on earth was to mans eye, but as the shedding of another mans blood: The explation of sin wrought thereby was a di∣vine and heavenly work: the work of his divine and heavenly Spirit. Through the eternall Spirit he offered himself, Heb. 9. 14.

Christ was on earth but a short time, (Heb. 5. 7.) In heaven he is for ever. He came to earth that he might shed his blood for a sacrifice, which in heaven he could not have done: and on earth he shed his blood, that thereby he might enter into hea∣ven, Heb. 9. 12. and so make a passage for us. To conclude this point, though Christs Priest-hood was in an externall act begun on earth, yet the continuation, consummation, and * 1.58 full accomplishment of all, is in heaven, and thereupon the A∣postles position is true and sound, If he were on earth, he should not be a Friest.

The things which appertain to Christs Priest-hood, for which he was ordained,* 1.59 are heavenly, such as on earth could not be accomplished; as to appear before the throne of the divine Majesty, to present the persons, and services of the elect to his Father, and to prepare places for them in heaven.

This affords a cleer demonstration against the supposed Popish Priesthood: for* 1.60 the Apostles argument lyeth directly against them. If they be on earth, they are no Priests; but on earth they are, from earth they arise, on earth they continue, to earth they do return: and by their own confession, they are no Priests longer then they are on earth, therefore by the Apostles conclusion, they are no Priests at all. The reason which the Apostle renders in the latter part of this verse, makes strongly

against them, for all true Priests on earth must offer gifts according to the Law, b•…•…t Popish Priests cannot say, that they have gifts to offer according to the Law.

This is the rather to be noted, because they much brag of their Priest-hood: and make it such a note of the true Church, as they deny our Church to be a true Church because it hath not a Priest-hood on earth. For us it is sufficient that we have a Priest in heaven. As for their Priests, they are here by the Apostle so proved to be no Priests, as they shall never be able to answer his argument.* 1.61

For our parts let not us be like those who seek the living among the dead: let us not seek for the benefit of Christs Priest-hood here on earth, let the eye of our faith pierce into heaven; and there behold our Priest at Gods right hand: and there seek for the benefit of his intercession: and seek to enter into heaven where Christ is, and where he hath prepared a place for us.

§. 11. Of the different places of Christs and the legall Priest-hood.

THe Apostle in the latter part of the fourth verse proveth his assertion, that Christ is no Priest on earth: because he hath not that warrant for a Priest-hood on earth, which they who were Priests on earth, had, in these words, Seeing that there are Priests that offer gifts according to the Law.

By Priests he here meaneth Aaron and his posterity, who were the only true law∣full Priests, to continue one after another on earth.

Under gifts synecdochically are comprised all manner of sacrifices and all things else that were to be offered up by legall Priests. See Chap. 5. v. 1. §. 7.

a 1.62 By Law he meaneth that ceremoniall Law which appointed who should be Priests, and what they should do. See Chap, 7. v. 16. §. 80.

There was no other Law that was ever given by God concerning Priests on earth: therefore the Apostles argument is sound and pertinent. His argument may be thus framed.

• Priests on earth must offer gifts according to the Law:
• But Christ is not a Priest that offereth gifts according to the Law.
• Therefore Christ is not a Priest on earth.

The manner of bringing in this argument (thus, Seeing that there are Priests, &c. or word for word, there being Priests, &c.) sheweth, that Christs Priest-hood and the legall Priest-hood cannot stand together: they cannot be both in one place. They are not granted upon the same Law: they have not the same offerings: they are not of the same order. Christ was the truth and substance: the others but types and shadowes.

It is therefore a most incongruous thing to make a mixture of the rites of the* 1.63 Law, with the truths of the Gospell. There were divers in the Apostles time that •…•…uch troubled the Church herewith. The first Christian Councell made an ex∣pr•…•…sse Canon against them, Acts 15. 24. &c.

The Apostle is very zealous against such, Gal. 5. 2, 4, 12. Yet is this dangerous and pernicious error revived in our dayes.

The main opposition betwixt Christs and the legall Priest-hood being about the place; one in heaven, the other on earth▪ giveth us to understand, that there is a great difference betwixt Christs Priest-hood, and the▪ Priest-hood under the Law, as be∣twixt heaven and earth. For the Priest hood is to be esteemed according to the place where it is exercised.

The different ends of both, do demonstrate as much. The ends of Christs Priest∣hood are spirituall and heavenly happinesse: as to purge away •…•…inne: to reconcile us to God, and to bring us to heavenly happiness. The ends of their Priest-hood were externall and legall: as to take away legall uncleannesse, to admit them to the san∣ctuary, to m•…•…ke their sacrifices accepted. They were indeed types of the things that Christ did: but they themselves neither did, nor could effect what they tipi•…•…y∣ed.

This discovereth their folly, who so dote on externall rites, as they neglect there∣by spirituall truth. They do herein prefer earth before heaven. This not only the Jewes do, but also Papists whose whole worship consisteth in externall, carnall, earthly rites, which are either Jewish or worse: Hereof see more, Chap. 7. v. 16. §. 82.

The 〈◊〉〈◊〉 which the Apostle maketh of gifts that the legall Priests offered ac∣cording to the Law, intimateth that Christ had no such gifts appointed by any Law 〈◊〉〈◊〉 him to offer. So as there was nothing for him to offer, but himself: whereof see Chap. 1. v. 3. §. 29.

§. 12. Of Priests serving to an example and shadow.

Heb. 8. 5.

Who serve unto the example and shadow of heavenly things, as Moses was admonish∣ed of God, when he was about to make the Tabernacle. For see (saith he) that thou make all things according to the pattern shewed to thee in the mount.

TH•…•… Apostle in this vers proceedeth yet further to prove that Christ was not such •…•… Priest as the legall Priests were. The argument which here he us•…•…th, putteth 〈◊〉〈◊〉 〈◊〉〈◊〉 a difference betwixt them, as hath been put. The difference is as great as 〈◊〉〈◊〉 the substance and shadow, th•…•… truth and type. For of the legall Priests he 〈◊〉〈◊〉, 〈◊〉〈◊〉 serve unto the example and shadow of heavenly things: but under those hea∣•…•… things he meaneth Christ himself, and such things as appertain unto him who 〈◊〉〈◊〉 the substance of the aforesaid shadow.

This relative, a 1.64 who, hath reference to those who are described in the latter part 〈◊〉〈◊〉 〈◊〉〈◊〉 former verse, stiled Priests that offer gifts according to the Law. These were 〈◊〉〈◊〉 Priests.

The greek verb translated, b 1.65 serve, is in the New Testament alwayes used to set 〈◊〉〈◊〉 divine and religious service. It is sometimes translated to worship, as Acts 24. 14 Phil. 3. 3. Heb. 10. 2. It is applyed to the act of Idolaters in serving their Idols, 〈◊〉〈◊〉 〈◊〉〈◊〉 7. 42. Rom. 1. 25. But that is by reason of the esteem which Idolaters 〈◊〉〈◊〉 of that service which they performed to Idols. They esteemed it to be a di∣•…•… and religious service.

According to the c 1.66 composition of the word, it signifieth to serve with fear 〈◊〉〈◊〉 〈◊〉〈◊〉. Thus it implyeth an awfull respect to him who is served. To ex∣•…•… this sense of the word, the Apostle addeth thereto the qualification, with reve∣•…•… and godly •…•…ear, Heb. 12. 28.

There is d 1.67 a noun hence derived, which is translated divine service, Heb. 9. 1.

The verb here used implyeth the manner of their ob•…•…erving the legall ordinan∣ces: even with an awfull fear, circumspect le•…•…t they should offend.

This was their duty, wherein they failed, who otherwise performed those legall services. Hereupon we are exhorted to serve the Lord with •…•…ear, and rejoyce with 〈◊〉〈◊〉, Psal. 2. 11. On this ground the whole service of God is comprised under this word fear, Psal. 34. 11.

If they so served unto the shadow, how should we serve to the heavenly things themselves.

One thing whereunto they served is here translated, e 1.68 example. Of this word see Chap. 4. v. 11. §. 66.

Example here signifieth such a pattern as was set before them to direct them; and to shew what they should do. Hereof see more §. 13.

The other word, f 1.69 shadow, properly signifyeth a representation of a bodily 〈◊〉〈◊〉: as of a man, Acts 5. 15. and of a tree, Acts 4. 32.

Because legall ordinances and rites were representations of evangelicall, spiri∣tuall and celestiall truths, they are called shadows here, and Chap. 10. 1. and C•…•…l. 2. 17. •…•…or.* 1.70

• 1. Shadows are not substances but meer representations thereof.
• 2. Shadows do but darkly represent the substance.
• 3. Shadows are externall and visible.
• 4. Shadows have no substance of themselves: but are mere accidents: what they are, i•…•… in reference to the body, whereof they are a shadow.
• ...

  5. Shadows are fading and transitory.

  Th•…•…s were the legall types, meer representations and t•…•…ose dark ones and exter∣nall,

• ...

  having no substance of themselves, and were all transitorie.

• 6. A shadow doth fitly and proportionably resemble the body in head, armes, back, leggs, and feet: so did God ordain fit types to set out Christ in all things, that were meet then to be known: one thing by one type, another by another.

By this it appears what kind of service it was, that the Priests under the Law* 1.71 performed. Even a service about an example and pattern that shewed glorious and excellent things: things that made men perfect and happy: but those examples had not those excellent things in themselves: they were but externall, obscure, vanishing shadows of them. In this respect their service was answerable to the Law whereon it depended, carnall. See Chap. 7. v. 16. §. 81, 82. and Chap. 4. v. 8. §. 50.

§. 13. Of the heavenly things shadowed out by types.

TO prevent a disesteem of the forementioned services, and to shew that they had weighty ends and uses, the Apostle sets down that substance, whereof they were an example and shadow, in these words, a 1.72 heavenly things. Of the emphasis of this compound word, See Chap. 3. v. 1. §. 15.

Under heavenly things are comprised Christ himself, his natures, offices, actions, sufferings, his coming into the world, living in the world, and going out of the world: his death, buriall, resurrection, ascension into heaven, intercession, and all things that he did, undertook, endured, and still continueth to do for mans full re∣demption and eternall salvation. See Chap. 7. v. 3. §. 25.

These were the things which God first shewed to Moses on the Mount: and then* 1.73 appointed a Tabernacle to prefigure his body, and comming into the world: a Candlestick and Lamps, to manifest him to be the light of the world: A Table to shew that Christ was the meanes of that communion which we have with God: great vessels for water, to declare that Christ was the means of washing us from our filth: The most holy place, to shew that heaven is the place where Christ appeareth before God for us: the Ark, to shew that Christ is the Cabinet wherein are treasured up all Gods precious things: the Mercy seat, to demonstrate Christ to be the meanes of obtaining all mercy from God: A Priest, to shew that Christ is for us in things ap∣pertaining to God: Sacrifices, to manifest that Christ is the means of explating our sins: Incense, to shew that by Christ our prayers are made acceptable unto God: the Altar, to manifest the divine nature of Christ, whereby his sacrifice, intercession, and all that he offereth up for us, are sanctified and made meritorious, and acceptable for us. Because no one type, or rite, could set forth Christ in all his excellencies, and undertakings for us, there were many types ordained, one to set forth one thing, another, another.

Object. That which was shewed to Moses in the mount, is in the latter part of this verse stiled a type, in this phrase, b 1.74 according to the pattern, or type. How then could that which was shewed to Moses, be the substance?

Answ.

• 1. The substance might first be shewed to him, and then a type or shadow answerable thereunto, and fitly resembling the same.
• 2. c 1.75 The Greek word doth not alwayes signifie (as the letters sound) a type, which prefigures a thing to come: but also a pattern, (as our English hath here well translated it:) a pattern or ensample, to make, form, or order another thing by it. In this sense is this word o•…•…t used in the New Testament: thus, ye were d 1.76 en∣samples (1 Thes. 1. 7.) to make our selves an (e) ensample (2 Thess. 3. 9.) So 1 Tim. 4. 12. Tim. 2. 7. 1 Pet. 5. 3. Herein a Metaphor is comprised, taken from Painters, or Limmers, who have their patterns before them, and so set their eye upon that pattern, as they draw their picture every way like the pattern.

If (as many think) the example of things which God commanded Moses to make (Exod. Chap. 25, &c.) were most the heavenly things themselves, then would things earthly, as those examples were, be heavenly. For the Tabernacle, most holy place, Ark, mercy seat, Altar, and other types were all of earthly things and in re∣gard of their matter earthly: but the heavenly things here intended were of another kind, even such as were before mentioned concerning Christ: for the body is of Christ, Col. 2. 17. and by Gods making known to Moses, both Moses, and others by

〈◊〉〈◊〉 instruction, might understand what the legall types prefigured and set forth un∣•…•… them.

Herein consisteth the excellency of the legall types: which though they were in 〈◊〉〈◊〉 but examples and shadows, as was shewed in the former Section: Yet they 〈◊〉〈◊〉 examples and shadows of heavenly things: They were patterns of things in the 〈◊〉〈◊〉, Heb. 9. 23. and a shadow of good things to come, Heb. 10. 1.

• 1. God ordained them to be shadows of heavenly things, to shew that he delight∣•…•…* 1.77 not in meer externall and earthly things. Will I eat the flesh of Buls, or drink the 〈◊〉〈◊〉 of Goats? saith the Lord? Psal. 50. 13. And again, saith Christ to his Father, 〈◊〉〈◊〉 and offering thou didst not desire, &c. Psal. 40. 6. See Chap. 4. v. 8. §. 49.
• 2. He so ordained them, to raise his peoples minds to heaven the proper place of Gods glory: the place where Christ himself is: and whither he will bring all his 〈◊〉〈◊〉 in their time: and so make them set their hearts upon spirituall and heavenly 〈◊〉〈◊〉, set forth unto them by the externall types. See Chap. 4. v. 8. §. 50.

• 1. This giveth a demonstration of their erronious opinion, who think that the* 1.78 〈◊〉〈◊〉 rites were for no other end, then to keep peoples minds occupyed about those 〈◊〉〈◊〉, so as they should not hunt after meer inventions of men. I will not deny, 〈◊〉〈◊〉 that for this end they might be instituted: but I deny that that was the only or 〈◊〉〈◊〉 end of instituting them: That is but a childish end in comparison of that 〈◊〉〈◊〉 and heavenly end, for which they were principally ordained. They were as 〈◊〉〈◊〉 or looking glasses to represent to Gods people the heavenly things before 〈◊〉〈◊〉: they were as steps or staires to raise them up to some sight of those hea∣•…•… things. They who knew the right end and use of them discerned heavenly 〈◊〉〈◊〉 divine matters in them: and were thereupon moved to aspire after those hea∣•…•… things, and to place their confidence on them. Thus though they could not 〈◊〉〈◊〉 themselves justify, sanctifie and make perfect those who used them, yet they point∣ed out the means whereby all those things might be done. People were taught thereby to rest on Christ, and how to carry themselves towards Christ.
• 2. The heavenly things whereof the legall types were a shadow, give unto us just* 1.79 occasion to acquaint our selves with the legall shadows and types: and to search af∣ter such heavenly things as they set forth. Thus will they be of singular use to us. This is one end why God by his providence hath caused them to remain upon such a record as is reserved to our dayes: and shall continue to the end of the world.
• 3. It is in this respect good paines which they have taken, who have endeavoured* 1.80 distinctly to set out the sprituall truths of those types, and the heavenly substances of those shadows. It will be worth our paines to use all the meanes and helps we can for finding out the heavenly matters intended under them.

How the mysteries of types may be found out. See Chap. 4. v. 8. §. 50.

§. 14. Of the meaning of these words, As Moses was admonished of God when he was about to make the Tabernacle.

TO shew that the legall Priests had good ground to serve as hath been before shewed: the Apostle thus expresseth their warrant, As Moses was admonish∣•…•…, &c. Of Moses, see Chap. 3. v. 2. §. 37.

Moses was the man whom God chose first to make known his mind unto; that* 1.81 he might declare to Priests and others what they should do according to the mind of God; so as what Moses delivered unto them from God, was as delivered by God himself.

One speciall ground of Gods making his mind known to Israel by Moses was, be∣cause they were not able to endure Gods speaking unto them immediatly by him∣self, and thereupon they themselves desired that God would speak unto them by Moses, and promised to hear and do what God should speak unto Moses, Deut. 5. 27.* 1.82 so as Gods word delivered by his Ministers, is to be received as from God himself. For this the Apostle commends the Thessalonians, 1 Thess. 2. 13. Christ himself saith, that he that receiveth such as he sends, receiveth him: Yea, receiveth his Father, I•…•…b. 13. 20.

The practise of the legall Priests is a good pattern for all sorts of people to do as their Ministers shall be admonished of God.

The warrant that Moses had to deliver to the Priests what he did, is thus expres∣sed, was admonished o•…•… God. This phrase of God, is not expressed in the Greek; b•…•…t well added by our English: for the emphasis of the Greek word intendeth as much.

a 1.83 The verb here used, signifieth an answer, or warrant, or word from God.

b 1.84 The active is applyed to him that delivereth to others what he hath received from God: or that speaketh by divine inspiration or revelation, Heb. 12. 25.

c 1.85 The passive is used of such as are warned, admonished, or spoken unto by God as, the wisemen, and Ioseph, Matth. 2. 12, 22. and Noah, Heb. 11. 7. and Cor∣nelius, Acts 10. 22.

d 1.86 A participle derived from this verb, is put for the thing that is revealed by God Luk. •…•…. 26.

e 1.87 A noun of the like kind is put for the answer of God, Rom. 11. 4.

The Latins call such a kind of answer f 1.88 an oracle.

The word of this Text is for the most part used of things sacred, future and made known by God himself.

This warrant whereupon Moses instructed the Priests and people gives us to know, that Ministers of God must deliver to p•…•…ople that which they receive from God: they •…•…ust deliver that, and nothing but that. This was a part of Moses his faith∣fulnesse, for which he is co•…•…mended, Chap. 3. v. 2. §. 39, 40. See the whole Ar∣mour of God. Treat. 3. Part 7. of prayer, on Eph. 6. 19. v. 180, 181, &c.

The time wherein Moses was thus admonished of God is thus described, when he was about to make the Tabernacle. This is meant of that time wherein he was forty dayes with God on the Mount, and there received directions for the ordering of Gods worship, Exod. 24. 18. Of the Gre•…•…k word translated to make. See Chap. 9. v. 6. §. 38.

Mention is here made of the Tabernacle, because that was the place of Gods wor∣ship: By a Syn•…•…cdoche all those thing which God gave in charge to Moses to be made concerning his worship are comprised.

Of the word Tabernacle. See v. 2. §. 5.

This mention of the Tabernacle, where about Moses received directions from God* 1.89 giveth proof, that warrant must be had from God for his worship, and for such things as concern it. See Chap. 7. v. 14. §. 76.

§. 15. Of speciall heed to a speciall charge.

THat which he had before said of Moses being admonished of God, he here proveth by a divine testimony.

That the testimony is brought in for a proof, is evident by this causall particle a 1.90 for.

b 1.91 The divine testimony is first generally hinted, in this word, he saith, And then particularly expressed in the words of Scripture.

Though there be no antecedent set down, whereunto this relative, •…•…e, may have reference, yet the very words which are recorded to be uttered by God to Moses (Exod. 25. 1, 40.) being expressed, we are thereby given to understand, that God was He that gave the charge which is here set down: so as it is a divine testimony.

Of the force of a divine testimony. See Chap. 1. v. 5. §. 46.

Of the manner of quoting Scripture without naming Author, Book, Chapter, or verse. See Chap. 2. v. 6. §. 50. Of this phrase, He saith, See Chap. 13. v. 5. §. 69.

The charge here given to Moses, is enforced with this speciall Item, c 1.92 See, whereby God would have him know that things particularly and expresly injoyned by God, are with more then ordinary heed to be regarded. A like •…•…tem to this purpose did God give to Moses, when he sent him to Pharaoh, See that thou dost all those won∣ders, &c. Exod. 4. 24. So much is intended under this phrase, In all things that I have said unto you, be circumspect, Exod. 23. 13.

• 1. An especiall account shall be exacted of such things as are in speciall manner 〈◊〉〈◊〉.
• 2. By our diligence and care in them, we shall give the greater evidence of our 〈◊〉〈◊〉 respect to our Lord.

We ought therefore in such cases to rouse up our selves, and to put on our selves 〈◊〉〈◊〉 greater forwardnesse and diligence. Where the Apostle saith, Above all take the 〈◊〉〈◊〉 of •…•…aith (Eph. 6. 16.) he doth the more stir us up to labour after it. This is 〈◊〉〈◊〉 to make us negligent in other points, but to make us more then ordinarily con∣•…•… in that which is so pressed. If a Master give many things in charge to his 〈◊〉〈◊〉, and set a speciall Item on one, saying, see that you do this, doth he give 〈◊〉〈◊〉 servant any just occasion to neglect the other?

On this ground we ought with greater conscience to attend the duties of our par∣•…•… places: for they use to be pressed with speciall Items, and great earnestnesse, 〈◊〉〈◊〉, Let the wise see that she reverence her husband, Eph. 5. 33. With much earnest∣•…•…: doth the Apostle presse upon Timothy the duties of his particular calling, •…•… 〈◊〉〈◊〉. 4. 15, 16. 2 Tim. 4. 2, 5.

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

THe substance of the charge which God gave to Moses, is that he do what God 〈◊〉〈◊〉 to be done: which was, a 1.93 to make the things shewed unto him.

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

This Me•…•…onymie hath an emphasis, and implyeth, that they who have the charge of a work, must be as carefull to see it well done by others, as if they did it them∣•…•…, with their own hands. For God will exact an account of them to whom he giveth the charge: & the defaults and defects of the workmen, shall be laid to the* 1.94 charge of them that se•…•… them on work. Instance Saul, 1 Sam. 15. 13, &c.

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

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

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

There is a word of extent b 1.95 all things) added by the Apostle, which is not in 〈◊〉〈◊〉 Hebrew, yet necessarily intended. T•…•…us sounds the charge in Hebrew▪ Look 〈◊〉〈◊〉 make them, Exod. 25. 40. This indefinit relative, them, hath reference to 〈◊〉〈◊〉 thing that God had shewed Moses in the Mount. Such an indefinite proposi∣•…•… 〈◊〉〈◊〉 •…•…quivalent to a generall. As to make clear the full sense of an inhibition 〈◊〉〈◊〉 inscr•…•…ed this exclusive particle, only, (Compare De•…•…t. 6. 13. with Matth. 4▪ 10.) So the Apostle here to make clear the full meaning of this admonition, addeth this generall adjective, all things. Hereby he expresly teacheth, that every particu∣lar,* 1.96 which God appointeth to be done, must answerably be done.

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

• 1. The Authour of the Law, who is one; for he that said, do not commit adul•…•…ery,* 1.97 〈◊〉〈◊〉, do not st•…•…al. So the same Lord that giveth one part of a charge, giveth also the other. Now if a man observe one part, and observe not every part, he is a

• transgressor of his will, who gave the whole charge.
• 2. The nature of the Law, which consisteth of many lincks, insomuch as he that breaketh one linck, breaketh the whole chain, which is made up of those lincks. So is a charge that consisteth of many particulars.
• 3. The guilt of the Law, which extendeth to every single transgression. For he that offendeth in one point, is guilty of all. So is it in every charge that God giveth consisting of severall branches.

They who make conscience of doing any thing which God enjoyneth, must learn* 1.98 hereby to make conscience of every thing: and to adde unto somethings, all things. The Apostles good conscience was extended to all things, Heb. 13. 18. Herein lyeth a main difference between a renewed spirit, and a spirit only restrained: between an upright and an hypocriticall heart. The hypocrite whose spirit is only restrained, may in some things seem to begin well, but fails before he hath finished all: or he may do such things, as seem to come near to his own humour, and clean neglect o∣ther things: but the regenerate spirit, and upright heart, hath his eye, and heart on God, and observeth what is his will and pleasure in all things, to do the same. Thus was the charge given to Moses observed: according to all that the Lord commanded Moses: so the children of Israel made all the work, Exod. 39. 42.

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

This is a point of egregious folly.

Partiall obedience as it is unsound, so it is dangerous. For he who on one by* 1.99 respect: neglecteth one part of his charge, may on another by respect, neglect another part: yea and on other occasions omit every part: and do nothing that is enjoyn∣ed him.

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

THis phrase, a 1.100 according the pattern, hath reference to the manner of doing what was enjoyned: even so as was prescribed. For duty must be performed in due manner. The Law requireth thus much. Thou shalt love the Lord thy God. This sets down the matter and substance of the first table. With all thy heart, and with all thy soul, and with all thy mind. This sets down the manner of observing it. The like is noted of the second table, Thou shalt love thy neighbour as thy self, Matth. 22. 37, 39. Thus in the Gospell, this phrase, As it is in heaven, added to the third pe∣tition, declares the manner of Evangelicall obedience. Thus the Apostle prescrib∣eth the manner of Church-officers performing their duty, Rom. 12. 8. These epi∣thites added to graces, work of faith, labour of love, patience of hope, intend the manner of exercising those graces, 1 Thess. 1. 3. So do these phrases, serve God ac∣ceptably with reverence and godly fear, Heb. 12. 28. See Chap. 13. §. 157.

• 1. The same Lord who enjoynes the manner, prescribes the manner.* 1.101
• 2. As great respect is manifested to God in the manner of doing what he requires, as in the matter. In this was David commended. 1 King. 3. 6. This was it that He∣zekiah pleaded before God, 2 King. 20. 3.
• 3. Herein lyeth a main difference between the upright and hypocrite, instance the difference betwixt Abels and Cains offering, Gen. 4. 4, 5.
• 4. That which is good is altered and perverted by failing in the manner: good is thereby turned into evill, and duty into sin.
• 5. Failing in the manner makes God reject that, which in the matter he requir∣eth, Isa. 1. 11.
• 6. God detests things commanded by himself, when they are done in an ill man∣ner, Isa. 66. 3.
• 7. In this case he that doth the work of the Lord, is accursed, Ier. 48. 10.

• 1. This giveth just cause of examining our selves even about the good things that we do. This is to be done in ordinary and extraordinary duties: in publick and* 1.102

• ... 〈◊〉〈◊〉 duties on Sabbath and other dayes: in duties of piety, charity, justice, in 〈◊〉〈◊〉 particular callings, and other occasions. If this be not thorowly done, we may 〈◊〉〈◊〉 we have done God good service, when that which is done is odious in his 〈◊〉〈◊〉, Isa. 58. 3. This use is the rath•…•…r to be observed, because every one best know∣•…•… his own failings in the manner of what he doth, 1 Cor. 2. 11.
• 2. Upon due examination we cannot but be deeply humbled ever for our failings* 1.103 〈◊〉〈◊〉 the manner of doing good things. I know nothing which ministreth more mat∣•…•… of humiliation to professors, then this. In this respect it may be said of their 〈◊〉〈◊〉 performances, I•…•…habod, where is the glory? 1 Sam. 4. 21. The glory of our 〈◊〉〈◊〉, hearing, praying, singing, partaking of the Sacrament, almes-deeds, and 〈◊〉〈◊〉 duties, is hereby taken away; which if prophane men knew, they would in∣•…•… over professors.
• 3. This giveth just occasion of Abnegation; and of renouncing all confidence* 1.104 〈◊〉〈◊〉 in our best workes; for we much fail therein, 1 Sam. 3. 2. He well knew this, 〈◊〉〈◊〉 said unto God, Enter not into judgement with thy servant, &c. Psal. 143. 2. 〈◊〉〈◊〉 he who said, We are all as an unclean thing, and all our righteousnesses are as 〈◊〉〈◊〉 raggs, Isa. 64 6. Did justiciaries well understand this, it would make them 〈◊〉〈◊〉 down their gay Peacocks-Feathers. They would not be so conceited of them∣•…•…, as the proud Pharisee, but rather as the humble Publican, Luk. 18. 11, 12, 13. There is nothing of such force to work in us this lesson, of denying our selves, as a consideration of the manner of doing the good things we do. This considera∣•…•… would soon put an end to all conceipts of fulfilling the Law, of meriting, of doing workes of supererogation, and sundry other proud apprehensions.
• 4. Upon the foresaid ground be exhorted to learn as well how to do, what we en∣•…•…,* 1.105 as what we do. God loves adverbs. We were as good be ignorant of the day itself, as of the manner of performing it. To know what ought to be done, and not to know how it ought to be done, will be a great aggravation of sin.
• 5. For well doing that which is good, observe these few rules.* 1.106
  • 1. Exercise thy self in Gods word, diligently read it, hear it, and meditate on it. This is an excellent help and the best that I can prescribe: for Gods word doth expresly and distinctly declare both what is to be done, and how it is to be done. Gods word is a lamp unto our feet, and a light unto our path, Psal. 119. 105.
  • 2. Think on: duty before hand, and endevour to prepare thy self thereto. Sud∣den, hasty, rash, unprepared enterprizing a sacred duty is one occasion of failing in the manner of doing it, Eccles. 5. 2.
  • 3. Consider with whom thou hast to do in all things; even with him who is the searcher of the heart. This will make thee circumspect in every cir∣cumstance. Conceipts that we have to do with man alone, makes us look only to the outward duty, read, 2 Cor. 2. 17,
  • 4. In penitent confessions, acknowledge thy failing in the manner of doing duty. Thus maist thou gain assurance, of forgivenesse for former fail∣ings, and be made more watchfull for the future. Humble, free, serious confession is an especiall meanes of obtaining pardon for what is past, and power against the like for the future. For the former, note, Psal. 32. 5. For the latter, Act. 19. 18, 19. For both, 1 Ioh. 1. 9.
  • 5. Pray for ability even about the manner of doing duty. Of our selves we are not sufficient to think any thing, as of our selves, 2 Cor. 3. 5. The work of the Spirit is herein especially manifested; we know not what we should pray for, as we ought. Herein the Spirit helpeth our infirmities, Rom. 8. 26. In praying for the Spirit, plead Christs promise, Luk. 11. 13. Un∣regenerate persons may pray, read, hear, fast, receive the Sacrament, give almes, do just acts, and perform other good duties in the substance, Rom. 2. 14. But none can do good in a right manner, except the rege∣nerating Spirit be in him, and help him.
• 6. For comfort in this case, we must have our eye upon our Surety in whom* 1.107 was no failing at all, Heb. 6. 26. As Iohn was comforted upon hearing that Christ could do that which none else could do (Rom. 5. 4, 5.) so may we be comforted

• in the perfection of our Surety, in that what he did, he did in our stead, and for us.

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

§. 18. Of Gods care in giving directions for his worship.

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

Of the Greek noun translated a 1.108 pattern. See §. 13.

Of the Greek verb translated b 1.109 shewed, and of the noun translated c 1.110 example, thence derived. See Chap. 4. v. 11. §. 66.

This act of shewing a pattern, hath reference to God, who thus said to Moses, ac∣cording to all that I shall shew thee, &c. Exod. 25. 9. Hereby God manifested his care over his Church, in giving direction for the right manner of worshipping him. We heard before (Chap. 7. v. 14. §. 76.) that warrant must be had from God for* 1.111 divine worship, God therefore is carefull to give instructions and directions there∣abouts, for this end God appeared of old to the Fathers by dreames, visions, reve∣lations, and ministry of Angels, and thereby declared his will unto them. After that he caused Moses to give sundry Lawes to his people, and to write them down for post•…•…rity. He gave also Prophets to make known his mind. After all these, he sent his Son, who was in the bosome of his Father, and declared him. He also sent forth Apostles; to whom he gave his Spirit, and caused them, not only by preaching to reveal his will, but also by writing to leave it to succeeding ages.

The Lord well understands, what ignorance, folly, and superstition poss•…•…sseth mens soules; and how all the world lyeth in darknesse: and that none know how to worship him, except it be revealed unto them from himself.

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

§. 19. Of Gods giving Lawes to Moses in the Mount.

THe place where God shewed the foresaid pattern to Moses is here said to be in the Mount. This hath reference to Exod. 24. 16, 17, 18.* 1.112

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

God took Moses thus on high, far from all society with other men, and kept him all those forty dayes and nights, without ordinary sustenance, to give the people to understand, that the ordinances which Moses delivered unto them, were from abov•…•… even from God himself: that thus they might have them in higher esteem, and more conscionably, and obediently submit themselves unto them.* 1.113

God also would hereby fit and prepare Moses with care and diligence, to attend unto all those things that he should give him in charge. By beeing alone with God in the top of the Mount, covered with a cloud, and kept from hunger, and thirst, from sleeping and drowsinesse, he was freed from all manner of distractions and in∣cumbrances, naturall or secular arising from himself or others: and thereby ena∣bled and fitted wholly to attend upon God: His solitarinesse was an especiall help thereunto.

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

Vers. 3.

For every high-Priest is ordained to offer gifts and sacrifices: wherefore it is of necessity that this man have somewhat also to offer.

Vers. 4.

For if he were on earth, he should not be a Priest, seeing that there are Priests that offer gifts according to the Law.

Vers. 5.

Who serve unto the example, and shadow of heavenly things, as Moses was admonished of God, when he was about to make the Tabernacle: for see (saith he) that thou make all things according to the pattern shew∣ed to thee in the Mount.

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

This difference is,

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

1. In the proposition there is,

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

In the case granted, three branches are observable.

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

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

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

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

Hereof are two parts.

• 1. Where Christ offered his sacrifice.
• ...

  2. Where the legall Priests offered theirs.

  The former is,

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

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

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

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

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

Vers. 5. The Confirmation is taken from Gods ordinance, v. 5.

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

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

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

Of that confirmation there are two parts.

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

Their office is set out.

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

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

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

The Priests warrant is,

• 1. Propounded.
• 2. Exemplified.

In propounding the warrant there is expressed.

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

In the exemplification of the warrant there is observable.

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

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

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

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

II. Every one in an office is bound to the duty thereof. This I gather from this gene∣rall par•…•…icle, •…•…ery. See §. 8.

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

IV. Priest, were to offer to God.

V. Gifts were offered to God.

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

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

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

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

IX. Christs sacrifice was of another kind then the sacrifices of a legall Priest. This indefinite particle, somewhat, intimateth another. See §. 9.

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

XI. The legall 〈◊〉〈◊〉-hood, and Christs cannot stand together. This inference, see∣ing that •…•…ere are 〈◊〉〈◊〉, &c. proveth as much. See §. 11.

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

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

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

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

XVI. Legall ceremonies were shadows of heavenly truths. Thus much is here ex∣pressed. See §. 13.

XVII. Christ was the substance of legall shadows. Christ and the things that be∣longed to him, are comprised under the heavenly things here mentioned. See §. 13.

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

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

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

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

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

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

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

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

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

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

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

Heb. 8. 6.

but now hath he obtained a more excellent ministery, by how much also he is the Me∣diator of a better covenant, which was established upon better promises.

THe third point wherein and whereby the excellency of Christs Priest-hood a∣bove the Leviticall is in this Chapter set forth, is the preheminency of the cove∣•…•… which was sealed thereby. This is largely handled, even to the end of this Chapter. See §. 1.

The Apostle bringeth in this point with a conjunction and with an adverb (1) 〈◊〉〈◊〉 now) which imply an opposition to something formerly delivered. He had* 1.114 〈◊〉〈◊〉 before, that in former times, under the Law, the Priests served to a shadow. 〈◊〉〈◊〉 opposit•…•…on thereunto, he useth these two particles, But, Now: as if he had said, But now under the Gospell, our Priest hath a more excellent service.

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

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

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

This relative, HE, is not expressed in the Greek: but comprised under b 1.115 the verb of the third person. It hath reference to the person whose excellency is before set forth: even to the high-Priest, whom he described, v. 1, 2. and whom he meant under this word, c 1.116 This man, v. 3. Our former Eng∣lish, and d 1.117 sundry other translators, expresse this person under these words, Our •…•…igh-Priest. Or these, or the like are understood. For here Christ is apparent∣ly meant.

Of this comparative * 1.118 more excellent. See Chap. 1. v. 4. §. 42.

The verb which we translate, e 1.119 obtained, is the same that is used, Heb. 11. 35. It is translated to enjoy, Act. 24. 2. Christ continueth to enjoy what he hath obtained.

By this word obtained, is implyed that Christ assumed not that ministery to him∣self. He was appointed and deputed to it, Chap. 3. v. 2. So he obtained it.

The noun translated f 1.120 ministery, is derived from the same stemme that g 1.121 Mini∣•…•…er was. See v. 2. §. 3. There is shewed how Christ disdained not to become a Mi∣nister, and to undertake a ministery for our sake.

The comparative translated, h 1.122 by how much, is the same that was used to set •…•…t the excellency of Christs name above Angels, Chap. 1. v. 4. §. 42. Here this •…•…parison hath reference to the service or ministery of legall Priests: which Christs •…•…stery or office farre excelleth.

The excellency of Christs office hath before been set down by many arguments, as,

• 1. By the order whence it was: the order of Melchisedeck, Chap. 7. v. 6. §, 42.
• 2. By the manner of instituting it: by a solemne oath, Chap 7. v. 20 §. 91.
• 3. By the perfection of it, Chap. 7. v. 19. §. 87.
• ...

• 4. By the powerfull operation of it, Chap. 7. v. 16. §. 83.
• 5. By the place where it was exercised. v. 1. §. 2.
• 6. By the everlasting continuance of it, Chap. 7. v. 3. §. 26.
• 7. By the kind of sacrifice, Himself, Chap. 7. v. 27. §. 115.
• 8. By the dignity of his person, The Son of God, Chap. 7. v. 28. §. 117.

Now here by the covenant sealed up thereby.

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

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

This conjunction of addition, * 1.123 also, which is in Greek, the ordinary copula∣•…•…ive, and, sheweth, that the excellency here mentioned is very remarkable, and may well be added to the former. He was Priest and also mediator. Many offices were •…•…isite to free us out of all misery, to reconcile us to God, to justifie us, and to save 〈◊〉〈◊〉. Therefore he added one to another: he under went all for our sakes.

§. 23. Of Christ a Mediator.

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

Of the derivation of the Greek word translated c 1.124 Mediatour, see Chap. 6. v. 17. §. 138.

About this office of Christ, whereby he is stiled Mediatour, I purpose distinctly to declare.

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

• 1. The generall nature of this office may be gathered out of these words, A* 1.125 Mediator is not a Mediator of one, Gal. 3. 20. The meaning is, that a Mediator stands as a middle person betwixt two parties or sides. The notation of the word import∣eth as much, and most properly it is used of standing betwixt such as are at vari∣ance.
• 2. The main end of a Mediator is to reconcile the persons that are at variance,* 1.126 namely the party offending to the party offended. The Apostle thus expresseth it, I•…•… Christ Iesus ye who sometimes were far off, are made nigh by his blood, Eph. 2. 13. and again, It •…•…leased God (having made peace thorow the blood of Christs Crosse) by him to re•…•…oncile all things to himself. Col. 1. 19, 20.
• 3. The persons that were at variance were on the one side, God the Creator,* 1.127 and on the other side, man who had sinned against God, and provoked his wrath. Many of the Angels sinned also, and stood in need of a Mediator, but none ever un∣dertook to be a Mediator for them. Our Mediator took not upon him the nature of Angels, Heb. 2. 16. For man only he interposed himself.
• 4. The person that enterposed was the Son of God, who for that end assumed* 1.128 〈◊〉〈◊〉 〈◊〉〈◊〉, that he might be fit to stand betwixt God and man. For t•…•…ere is 〈◊〉〈◊〉 God, and 〈◊〉〈◊〉 Mediator between God and man, the man Christ Iesus, 1 Tim. 2. 5. None could be worthy to appear before God, but God. None fit to appear for man, but 〈◊〉〈◊〉. Therefore 〈◊〉〈◊〉 〈◊〉〈◊〉 in the flesh (1 Tim. 3. 16.) was this Mediator.* 1.129
• 5. The 〈◊〉〈◊〉 wa•…•… only his speciall and peculiar love to man. Ti•…•…. 3. 4. This 〈◊〉〈◊〉 the Father to give his S•…•…n for that end, I•…•…l. 3. 16. This moved the Son to 〈◊〉〈◊〉 〈◊〉〈◊〉 to that 〈◊〉〈◊〉, Eph. 5. 25.
• 6. The 〈◊〉〈◊〉 〈◊〉〈◊〉 of this office, is reconciliation and peace betwixt God and

• ... 〈◊〉〈◊〉. God is moved by the mediation of his Son to pardon mans sin, and to accept him into grace and favour and Christ undertaking to be a Mediator for man, so communicates his Spirit into him, as thereby man is humbled for his sins past, de∣•…•… pardon, and sets himself to please and honor God. Thus this Mediator, as he •…•…ed the heart of God to man: so also he turneth the heart of man to God. God •…•…th to such as are reconciled, It is my people, and they say, The Lord is my God, •…•…ch. 13. 9.* 1.130
• 7. The parties that partake of the benefit of Christs mediation are the elect of God. Those God gave to Christ. Christ died for those whom God gave to him▪ •…•…d he reconcileth those for whom he died. All others are comprised under this •…•…ord, world: concerning whom Christ thus saith, I pray not for the world, Ioh. 17. 9.
• 8. Christ continueth this office so long as there remain any of the elect to be re∣conciled:* 1.131 which will not be till all things be perfected. In this respect, it is said, that •…•…e e•…•…er liveth to make intercession for them, Heb. 7. 25.

• 1. This gives us to understand the woefull condition of such as are without this* 1.132 Mediator. They are in the case of devils: They are liable to Gods wrath, and Gods wrath is a consuming fire. This is one cause of the everlasting continuance of •…•…ell to•…•…ments, that there is no Mediator for them that are in hell. Woefull in this 〈◊〉〈◊〉 all Pagans, that have no knowledge of this Mediator: and all Hereticks that deny either of his natures, or the union of them in one person, whereby he be∣comes fit to be a Mediator: Yea, and all incredulous persons, who believe not on him.
• ...

  2. This gives a demonstration of the folly of those that choose to themselves any* 1.133 other Mediators. What shew of reason can be rendred of this folly? Can any be thought more able taken more fit, more worthy, more willing then he that hath u•…•…∣der 〈◊〉〈◊〉▪ Papists that heap to themselves many Mediators, make humility a pretence for what they do. There were in the Apostles time, who made such a pretence for wor∣•…•… of Angels. The Apostle stiles it, voluntary humility, or affected humility. P•…•…ce of humility against Gods word is plain presumption, and high arrogancy. O•…•…e cals it hypocriticall humility. That therefore is a meer pretence: and no good ground for a matter of so great consequence. Papists to justifie their 〈◊〉〈◊〉 of mediators, do further distinguish betwixt a mediator of redemption, and a mediator of intercession. Hereupon they granted that Christ alone is the Media∣tor of redemption: but withall infer, that Angels and Saints may be Mediators of intercession.

  Answ. These two effects of a Mediator, Redemption, and Intercession cannot be se∣vered* 1.134 one from another. He that is a Mediator of Redemption, will also be a Me∣diator of Intercession: and he that is a Mediator of Intercession, must be a Media∣tor of Redemption, that his intercession may be prevalent. Intercession is an appli∣cation of the merit and virtue of Redemption: who then can do that to purpose, but •…•…e that hath wrought the redemption? Besides, of the two, the mediation of Inter∣•…•…on is of as much worth as the other: And the life and virtue of Redemption co•…•…th in Intercession: If comparison might be made, the mediation of Interces∣•…•… would appear to be the more excellent, in this, that Redemption was done by suffering: but the ground of Intercession is in the dignity of the person. Thus by P•…•… application of the foresaid distinction the more excellent kind of mediation is attributed to meer creatures: and thereby Christ is debased below Angels and Saints. But to shew that their distinction is against the intention of the holy-Ghost, where mention is made of mediation of Intercession, there it is said that there is one Mediator between God and man, the man Christ Iesus, 1 Tim. 2. 5. Where mention* 1.135 is •…•…de of Christs mediation, there we shall oft find mention of his intercession.

• 3. This point of Christs mediation, is a ground of much comfort, encourage∣•…•… and confidence to us poor sinners, to whom, as sinners, God is in himself a •…•…ing fire. If we duly weigh on the one side Gods Majesty, p•…•…rity, justice∣•…•… wrath: and on the other side, our basenesse, weaknesse, vilenesse and wretched∣nesse,* 1.136 we cannot but discern what need there is of a Mediator. Adam before he had knowledge hereof, when he heard the voyce of the Lord, hid himself from the presence of God, Gen. 3. 8. Yea, this Mediator himself, out of this office, is very

• ... 〈◊〉〈◊〉 •…•…ull, Rev. 6. 16. But by this Mediator, a free accesse is made to the throne of grace: so as we may and ought boldly go thereto, Heb. 4. 16. This was it that put great confidence in the Apostle, Rom. 8. 34, 35.
• 4. This point of Christs mediation teacheth us, to do whatsoever we do in word •…•…r* 1.137 〈◊〉〈◊〉, in the name of the Lord Iesus, Col. 3. 17. Whensoever therefore we present our p•…•…rsons, our prayers, praises or any other due service unto God, let the eyes of our soul be upon this Mediator, and do all in his name, Ioh. 16. 23. E•…•…h. 5. 20. It hath been an anci•…•…nt, and is a commendable custome, to conclude our prayers and praises, thorow the mediation of Jesus Christ our Lord.
• 5. This office of Christ ought also to stir us up in all things to seek to please* 1.138 God, and to endeavour to bring our will, heart and affections, yea all the powers of our soul, and parts of our body into an holy subjection to Gods blessed will: and that upon these two especiall grounds.

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

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

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

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

This Christ is said to be in two respects.

• 1. In that he hath procured a Covenant to passe betwixt God and man. As up∣on* 1.139 rebels rising against their King, if the Kings Son should interpose himself as a Mediator betwixt his Father and those subjects, and so handle the matter as to pro∣cure an agreement, and a Covenant thereupon, he might be called, the Mediator of that Covenant: a Mediator that procured it.
• 2. In that he hath ingaged himself to see on both parts that Covenant performed. Thus he is called a surety of t•…•…e Covenant: see Chap. 7. v. 22. §. 93.

This Christ undertook to do in his respect to God and man.* 1.140

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

• 1. This affords matter of great admiration: for of all offices that Christ under∣took,* 1.141 this doth most especially commend his love unto us: especially if we duly weigh the dignity of his person, and unworthinesse of ours: the heynousnesse of mans sin, and the fiercenesse of Gods wrath: the meanes which Christ used to pacifie that wrath, and the ben•…•…fit which redoundeth to us thereby.
• 2. This also ministers much matter of consolation, for it is a strong prop to our* 1.142 faith. Christ being the Mediator of a Covenant betwixt God and man, mans faith is supported by two most stable and everlasting pillars; which are, The mercy, and faithfulnesse of God. His mercy in vouchsafing to be appeased so far, as to enter in∣to Covenant with man. His faithfulnesse in making good his Covenant, which is a point of j•…•…stice, and in reference hereunto Saints have appealed to the righteous∣n•…•…sse and justice of God.
• ...

• 3. This also gives to us, who are Gods confederates, great and just cause to be* 1.143 〈◊〉〈◊〉 carefull of keeping Covenant on our part. Our Mediator and surety is inga∣•…•… hereupon. If we make forfeiture on our part, we give God just occasion, to 〈◊〉〈◊〉 us on his part the benefit of the Covenant.

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

§. 25. Of better promises.

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

Of the emphasis of the Greek word translated a 1.144 established, see Chap. 7. v. 11. §. 62. It implyeth that the Covenant is a firm and stable Covenant setled upon an in∣•…•…iolable Law: such a Law as like the Law of the Medes and Persians altereth not, 〈◊〉〈◊〉. 6. 8.

Of the Greek word translated, b 1.145 promises, see Chap. 4. v. 1. §. 6.

Of the Greek word translated, c 1.146 better, see Chap. 1. v. 4. §. 39.

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

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

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

Some make the difference between the promises of the one and other covenant,* 1.147 to be in matter and substance, as if the promises of the former covenant had been o•…•…ly of external, earthly, and temporall blessings. But they clean mistake the dif∣•…•…, who extend it so far; and therein do much dishonour God, and the faith∣f•…•…ll Jewes.

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

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

The difference therefore betwixt promises made to Jewes and Christians, is in the* 1.148 manner of revealing the one and the other, and in the kind of work, which the one and the other hath upon the minds and hearts of men. The promises which we have are more perspicuously and fully made known, and we by them made the bet∣ter to conceive the mind of God; and more wrought upon thereby in our hearts and affections.

How unworthy of these better promises are they who take no notice of them, but fit in darknesse and remain ignorant under the cleer light of the Gospell. Note

their doom, 2 Cor. 4. 3, 4. This may be applyed to a wavering faith, unsetled hope, faint patience, cold zeal, and other such defects as are the shame of Christi∣ans.

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

§. 26. Of Gods Covenant established upon promises.

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

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

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

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

Heb. 8. 7.

For if that first covenant had been faultlesse, then should no place have been soug•…•…t 〈◊〉〈◊〉 the second.

THis causall particle a 1.149 For, sheweth that this verse is added as a reason of that which went before. And this word of number, b 1.150 first, hath reference to the better covenant mentioned in the former verse: There is therefore added this parti∣cle of reference, that. There he proved that covenant to be better, because it was esta∣blished* 1.151 upon better promises. Here he proveth it by another argument, which i•…•… the succession of this latter covenant in the room of the former: and that, because the former could not perform that which was expected from a covenant.

The word covenant is not expressed in the Greek: but necessarily understood. For these words of number d 1.152 first, and e 1.153 second can have reference to nothing going before, but to the covenant.

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

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

Answ. He there speaketh of the substance of the covenant of grace which was

〈◊〉〈◊〉 that the better covenant was; mentioned in the former verse. But here he 〈◊〉〈◊〉 of the covenant involved and overshadowed with many types and shadows: 〈◊〉〈◊〉 the circumstances about delivering the covenant are here meant, rather then 〈◊〉〈◊〉 substance of the covenant it self.

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

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

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

The word translated, f 1.154 faultlesse, is a compound, derived from a g 1.155 simple 〈◊〉〈◊〉, that signifieth, to complain, or find fault. It is applyed not to man only, who 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 without cause, as Mark. 7. 2. But to God also, and that in mans 〈◊〉〈◊〉 (〈◊〉〈◊〉. 9. 19.) and in reality and truth: as in the next verse. This adje∣•…•…* 1.156 〈◊〉〈◊〉 〈◊〉〈◊〉 being compounded with the h 1.157 privative preposition, signifieth one 〈◊〉〈◊〉 is no•…•… 〈◊〉〈◊〉 worthy: or that gives no occasion to be blamed.

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

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

〈◊〉〈◊〉 Wherein was the first covenant faulty?

〈◊〉〈◊〉 No•…•… in the matter and substance of it, as it was ordained and instituted of* 1.158 〈◊〉〈◊〉▪ but in the effect, vertue, power and efficacy of it.

〈◊〉〈◊〉 made nothing perfect, it could not justifie or sanctifie the commers thereto: 〈◊〉〈◊〉 no•…•… pacifie the conscience of poor sinners; much lesse could it save the souls 〈◊〉〈◊〉 〈◊〉〈◊〉 of men.

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

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

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

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

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

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

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

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

Vers. 6.

But now hath he obtained a more excellent ministry, by how much also he is the Mediator of a better Covenant, which was established upon better promises.

Vers. 7.

For if that first covenant had been faultlesse, then should no place have been sought for the second.

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THe sum of these two verses, is a further proof of the excellency of Christs Priest∣hood. Hereof are two parts.

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

Vers. 6. In the former we have.

• 1. The ground of Christs Priest-hood in this word obtained.
• 2. The kind of Christs office. This is set cut two wayes.
  • 1. By the meannesse of it: it was a Ministery.
  • 2. By the excellency of it, set down comparatively, more excellent.

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

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

The manner is implyed two wayes.

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

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

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

The Illustration is proved by two arguments.

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

Of this latter proof there are two parts.

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

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

The inference expresseth one thing, and intendeth another.

The thing expressed is this: No place should have been sought for the second. The thing intended is, that, place was sought for the se∣cond.

Doctrines.

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

  XI. The promises whereupon Gods covenant is established are better then former pro∣mises. See §. 25.

  The six last observations are plainly expressed in the Text.

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

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

Heb. 8. 8.

〈◊〉〈◊〉 finding fauit with them, be saith, Behold, the dayes come (saith the Lord) when I will make a new covenant with the house of Israel, and the house of Iudah.

THat which the Apostle in the former verse by a supposition intimated, thus, If that first had been faultlesse, he here plainly determineth: and sheweth that it was 〈◊〉〈◊〉 faultlesse: for fault was found therewith: so as these words a 1.159 are as an assump∣tion of the former conditionall proposition. Well therefore is this causall parti∣cle, FOR, premised: this being a proof of the former.

Four things before noted are confirmed in the testimony following.

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

b 1.160 The Greek participle translated, finding fault, is derived from the same verb that this adjective, faultlesse, was. See v. 7. §. 27.

c 1.161 The object of this act of finding fault is thus expressed, with them, This is so placed in the Greek, as it may be referred either to the act of finding fault, or else to 〈◊〉〈◊〉 verb following, he saith: as if it had been thus expressed, finding fault, he saith to them.

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

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

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

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

All man-kind may justly be condemned for every transgression of the morall Law,* 1.162 G•…•…l. 2. 10. and for not obserming the covenant of works. For in Adam there was power to observe it. The disability and impotency that seised on man, was though mans own default: he brought it upon himself. Justly may God expect and exact performance according to that ability which once he gave. Though the 〈◊〉〈◊〉 were not able to bear the yoke that was put upon them, yet were they justly pu∣•…•… for breaking that covenant, which proved to be so heavy a yoke.

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

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

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

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

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

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

Of this indefinite phrase, he saith, see v. 5. §. 15. and Chap. 13. v. 5. §. 69. There are indeed two severall Greek words, whereof a 1.163 one is used in the fifth verse, and b 1.164 another in this, yet both of them do signifie the same thing; and are used in the* 1.165 same sense, both there and here: even as much as this usuall propheticall phrase, Thus saith the Lord. There is also a third verb used in the same sense and translated, said, Heb. 1. 13. and 4. 3. and 10. 5. and 13. 5.

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

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

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

§. 32. Of this remarkable note, Behold.

THe more to commend that which is here spoken of the new covenant, it is usher∣ed in with this remarkable note, a 1.166 Behold: hereof see Chap. 2. v. 13. §. 124.

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

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

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

THe time when the foresaid remarkable matter shall be accomplished is thus set down, b 1.167 The dayes come; By these dayes he means the time of the Gospell, from the time that Christ was exhibited in the flesh to his glorious comming unto judge∣ment. They are called the last dayes; see Chap. 1. v. 2. §. 13.

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

Though these dayes were to come when the Prophet first uttered this prophesie, yet they are set down in the time present, b 1.168 come; and that for two especiall rea∣sons.

• 1. To shew that they were nigh at hand, even comming, at the door as we say.
• 2. To assure them of the certainty of the thing: that which is here promised was as sure as if it had been already accomplished. Such are all Gods promises, they are as things performed: his words are deeds. Thus hope will not make ashamed, Rom. 5.* 1.169

• ... •…•…. As we shall hereby bring much honour to God, (by setting to our seal that God is 〈◊〉〈◊〉, I•…•…h. 3. 33.) so shall we bring much consolation satisfaction and quietnesse to •…•…r own soules. Of this phrase, saith the Lord, See §. 31.

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

THis conjunction of time, when, is in Greek the ordinary copulative a 1.170 And, That copulative is in all Greek Authors variously used: as it is also in the b 1.171 Hebrew: It is oft put for the time, as Mat. 9. 7. And he rose, that is, then he rose. And Mark. 15. 25. It was the third houre, And they crucified him: That is, when they •…•…ucified him. So here.

The verb translated, I will make, signifieth to end (Mat. 7. 28.) to finish (Rom. 9. 28.) to fulfill (Mar. 13. 4.) The Apostle doth here purposly use this verb (for he took* 1.172 it not from * 1.173 the lxx. they use d 1.174 an other word) to shew

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

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

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

THe covenant that the Apostle here speaketh of is stiled a 1.175 new in four severall respects.

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

This is a great commendation of this covenant; and it is attributed to such ex∣cellent blessings as were promised to the time of the Gospell: as a New Testament, a n•…•…w Hierusalem, a new Heaven and earth, a new Name, a new Commandement, a new way, a new heart, a new Spirit, and a new Song. Of these see the Progresse of Gods Providence on Ezek. 36. 11. §. 6.

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

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

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

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

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

In this word a 1.176 house there are three tropes.

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

These two names Israel, Iudah, comprise under them the whole Church of God.* 1.177 Israel was a name given to the third great Patriarch, the grand-son of Abraham,* 1.178 to whom the promises, made to Abraham, were again and again renewed, Gen. 28. 13, 14. and 35. 11, 12. and 46. 3. His first name, given him at his birth was Iacob, (Gen. 25. 26.) which signifieth a supplanter. The Hebrew b 1.179 root whence this name is derived signifieth to supplant. Jer. 9. 4. This name was given him in a double respect.

• 1. In reference to the manner of his comming out of his Mothers womb, which was by taking hold on his brothers heel, as striving to come out before him. The Hebrew word that signifieth an heel, commeth from the same root that Iacob doth.
• 2. By way of prediction, that he should supplant his brother: which he did twice.* 1.180 First in getting the birth (Gen. 25. 33.) and afterward the blessing, Gen. 27. 28, 29.

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

This other name Israel was given him as a memoriall of his Prayer and stedfast faith, whereby he prevailed with God himself, and seemed to overcome him, Gen. 32. 24, &c. d 1.181 Israel is compounded of a verb that signifieth to e 1.182 prevaile, and a noune that signifieth, f 1.183 God. According to this composition it implyeth one that prevaileth with God. The g 1.184 Hebrew verb doth also signifie to be a Prince, or to carry ones self as a Prince: and thereupon this interpretation of Israel is given, as a Prince thou hast power with God, Gen. 32. 28. That by his fervent, faith∣full Prayer he had the foresaid power with God, is evident by the application there∣of, Hos. 12. 3, 4.

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

Iudah was the fourth son of the foresaid Iacob or Israel: his name according to* 1.185 the notation of it signifieth praise: for his Mother praised God at his birth, for giving her a fourth son, Gen. 29. 35.

Iudah was the head of one of the tribes of Israel, Numb. 1. 7. which was the* 1.186 greatest tribe, most potent, and counted the royall tribe, by reason of the promise of the Scepter made to it, Gen. 49. 8, &c.

After the death of Solomon, ten tribes revolted from the house of David, which* 1.187 was of the tribe of Iudah, to whose posterity the royall dignity was promised, 1 Kings 12. 16, 19.

The ten tribes that revolted, because they were the greater number, retained the* 1.188 name Israel. But the tribe of Iudah and Benjamin (that remained faithfull with Iudah) were differenced by this title Iudah. Mordecai was a Benjamite, yet called* 1.189 a Iew, Est. 2. 5. In processe of time all that remained of the twelve tribes were cal∣led Iewes. So were they called in Christs and the Apostles time: and to this day are they called Iewes. The Greek and k 1.190 Latin words which we translate Ie•…•…, are apparently derived from Iudah. To speak Hebrew, is said to speak l 1.191 Iewish: and to professe that religion which the people of God then professed, to m 1.192 Iu∣daize,

or to become Iews. By reason of that difference betwixt these which be∣came two Kingdomes, and thereupon two nations, the Apostle here maketh ex∣presse mention of the house of Israel, and of the house of Iudah: but to shew that by the new covenant the enmity that was betwixt them shall be taken away: they are •…•…th made confederates: and the new covenant is made with the one as well as with the other.

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

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

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

• 1. The point it self is plainly expressed in these phrases, made nigh, one, one body, and one new man. The Gentiles who were before, two, being out of the Church, of a∣nother profession, and conversation, are made nigh by being in the Church, and professing the true faith: yea, they being two before, two distinct people, having di∣vers lawes and ordinances, are now one in all priviledges; all of one body, under one head Jesus Christ; and one new man by the grace of adoption and regenerati∣on.
• 2. The meanes whereby this union is made, is declared to be by the blood and •…•…sse of Christ: that is by his death, for at the death of Christ, the vaile of the Tem∣ple was rent (Matth. 27. 51.) and thereby the partition wall betwixt Jew and Gen∣tile was broken down.
• 3. The manner of uniting them is by making them all, one new man.

• 1. This is a motive to all that live under this new covenant, to endeavour to keep the unity of the Spirit in the bond of peace. This was foretold, Isa. 2. 4.
• 2. This also is a motive to pray for the recalling of the Jewes, For as the Gen∣tiles* 1.193 are comprised under the house of Israel and Iudah; so much more the Jewes. That Jewes may be Christians is shewed, Chap. 3. v. §. 28. Of their calling, See the •…•…rogresse of divine providence, in a Sermon on Ezek. 36. 11. §. 17.

This new covenant is made with the seed of the Jewes as well as with the Gen∣tiles: Such Jewes as shall believe are accounted to be of the spirituall stock and house: even of the house of Israel and Iudah.

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

§. 38. Of Gods like respect to the Church of the Gentiles as to the antient Iewes.

THe conjunction of these two houses Israel & Iudah, further giveth evidence, that Christians of what nation soever, are as pretious to God, as the Jewes were be∣fore their rejection: for Gentiles are comprised under Israel and Iudah. In this respect believing Gentiles are called the children and seed of Abraham. (Gal. 3. 7, 29.) and sons of Zion (Zechary 9. 13.) and the Church of the Gentiles, is stiled Hierusa∣lem (Rev. 3. 12.) and Sion (Zech. 9. 9.) and Ministers of the Gospell are stiled Priests and Levites (Isa. 66. 21.) This is further evident by the application of prerogatives, of old belonging to the Jewes, to believing Christians. For proof hereof com∣pare, 1 Pet. 2. 9. with Deut. 7. 6. and Exod. 19. 5.

The same reason that moved God to choose them at that time, moveth him to

choose us Gentiles in these latter dayes to be his Church; namely, his own good plea∣sure and love. This reason for them is rendred, Deut. 4. 37. and 7. 7, 8. and E∣zek. 16. 6, 7. And for the Gentiles it is rendred, Eph. 2. 4. and Tit. 3. 4.

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

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

§. 39. Of a covenant divine and humane.

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

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

Of the notation of the a 1.194 Hebrew and b 1.195 Greek words translated covenant. See Chap. 7. v. 22. §. 94.

I. A covenant in generall intendeth an agreement.

An agreement is sometimes on one part only, and setteth out an absolute promise.* 1.196 Thus Gods promise of not destroying the earth any more with a flood, is called his covenant, Gen. 9. 9, 11. In this respect a Testament is called a covenant. See Chap. 7. v. 22. §. 94.

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

• 1. A promise of one party.
• 2. A restipulation or retribution by the other party.* 1.197

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

Tropically, when by a synecdocke a part is put for the whole: (thus the promise is called a covenant, Exod. 2. 24.) or by a metonimy, the seal or signe of the cove∣nant, is put for the covenant it self, Gen. 17. 10.

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

A covenant thus taken, is either divine or humane.* 1.198

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

Divine betwixt God and man. This is twofold.

One is made by God with man.

The other by man with God. In this, man to obtain some speciall blessing from God, binds himself to some speciall duty to God. In this respect saith Hezekiah, It* 1.199 is in mine heart to make a covenant with the Lord, &c. 2 Chro. 29. 10. Thus also Ze∣dekiah, and his people made a covenant that every man should let his man-servant, and every man his maid-servant being an Hebrew, or an Hebrewesse go free, according to the law, Ier. 34. 8, 9. Hereof are two parts,

• 1. A prayer for obtaining good, or removing evill.
• ...

• 2. A promise made for performing duty. Neh. 9. 32, 38. This is, as a vow.

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

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

§. 40. Of a divine covenant.

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

Of this covenant there are two parts.

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

The nature of a divine covenant will more clearly be manifested by a due conside∣ration* 1.200 of the four causes thereof: the Efficient, Materiall, Formall, and Finall cause.

• ...

  1. The principall Efficient is God. For none can binde the Creator to a crea∣ture* 1.201 but God himself: and that of his own meer pleasure and good will. But the Creator hath power to bind his creature to him: and that in what duty he pleas∣•…•…h: to which duty the creature is bound readily to yeeld it self: and that as a crea∣•…•…re and servant of God: but more especially as a confederate: as one of those that 〈◊〉〈◊〉 in covenant with God.

  The procuring cause is Gods pleasure and good will, Eph. 1. 11. Luk. 12. 32.* 1.202 Matth. 11. 26. For there is nothing out of God to move him. He is every way perfect and compleat in himself. He needeth nothing that any crea∣ture can do: neither can a creature do any thing that may move him to this or that, further then he in his own good pleasure seeth meet.

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

• ...

  2. The matter of a divine covenant consisteth in the things that are covenanted.* 1.203 These are of two sorts.

  One on Gods part: which is the good promised.

  The other on mans part: which is the duty engaged: and that in way of gra∣titude.

• 3. The formall cause consisteth in the mutuall binding of the persons covenan∣ting* 1.204 one to the other. A covenant is a bond, Ezek. 20. 37. Herein it is like a vow and an oath, which are strong bonds, Numb. 30. 3. The bond on Gods part is most sure, arising from himself, Eph. 1. 11. On mans part it is enjoyned to him and im∣posed on him, Gen. 17. 7, 9.
• 4. The ends of a covenant are of two sorts. Supreme and subordinate.* 1.205
  • 1. The supreme end is Gods glory. This is the supreme end of all things: and the best end that can be. Now wisdome teacheth men to aime at the best end. God being wisdome it self, must needs aime at the best: which, because his glory is, he aimeth at it. As he sware by himself: because he had no greater to swear by (Heb. 6. 13, &c.) so he aimes at his own glory, because he hath no higher nor better end to aim at. At this he aimed in his exter∣nall decree, Rom. 9. 22, 23. Eph. 1. 6. At this he aimed in creating the world (Prov. 16. 4.) and in his providence, Isa. 45. 7. So likewise in entring into covenant with man. Herein is set out the glory of his Soveraignty, by en∣gaging man to what he pleaseth: and of his wisdome, by ordering matters so, as mans failing of blessing ariseth from his own fault, namely from breach of covenant: So likewise of his truth, in performing covenant on his own part: of his justice in dealing with man according to his covenant: of

• ...
  • his free grace, in doing what he doth on his good pleasure, and of his good∣nesse, in covenanting that which is for mans good.
  • 2. The subordinate end is mans happinesse, comprised under this word, life.* 1.206 This is the end of all Gods covenants with man, Rom. 10. 5. Gen. 2. 9. Mal. 2.
• 5. Ezek. 16. 6, 8. Ioh. 3. 16.

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

• 1. GOds covenant with man instructeth us in two especiall points.
  • 1. In Gods condescention to man.
  • 2. In the sure prop that man hath to rest on God for happinesse.
  • 1. Gods condescention to man is manifested four wayes.* 1.207
    • 1. In that God being the most high supreme Soveraign over all, vouchsafeth to enter into covenant with his servants. To suffer such a relation as con∣federates and covenanters betwixt so high a Soveraign and so mean ser∣vants, is a great condescention, Deut. 26. 17, 18.
    • 2. In that God being a Lord hath power to command what he pleaseth, so as he need not covenant, or capitulate with them, saying, do this and I will do that: yet doth he enter into covenant. This manifesteth a great con∣descention, Ma•…•…. 20. 14, 15.
    • 3. In that being most free, and wholly depending upon himself, he need not bind himself to any (for who shall say unto him what dost thou? Iob 9. 12. and 34. 19. Dan. 4. 35.) yet by covenant he binds himself to man.
    • 4. In that God being the Lord God of truth (Psal. 31. 5.) he binds himself to perform his promise, as if there might be some fear of his falling therein, Heb. 6. 17, 18.
  • 2. The sure prop that man hath to rest on God for happinesse by reason of his co∣venant* 1.208 is manifested two wayes.
    • 1. In that God who is good and doth good (Psal. 119. 68.) doth covenant to make man happy. God is as a deep, full, open, overflowing, everflow∣ing fountain: so as that might seem sufficient to make us go to him for every thing that may tend to blessednesse. But the covenant which God maketh to bring us unto happinesse, doth much more imbolden us to go to him, and make us confident of receiving from him, what he hath co∣venanted to give.
    • ...

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

      As God is faithfull in himself; so his covenant is most sure. It is a covenant of salt for ever, Numb. 18. 19. Gods confederates may thereupon have strong consola∣tion and confidence, Deut. 7. 9. Heb. 6. 18.

• 2. The covenant of God with man doth direct us in four speciall points.* 1.209
  • 1. To know what God expects of us: namely, whatsoever is in the covenant to* 1.210 be performed on our part: which we must be carefull to observe as we do desire to receive any benefit from the covenant.
  • ...

    2. To understand what we may expect from God: namely, whatsoever on* 1.211 Gods part is covenanted. God by his covenant binds himself, and he will not start from it. He is a faithfull God which keepeth covenant, Deut. 7. 9. Saints of old used to plead this for strengthning their faith, 1 Kings 8. 23. Neh. 1. 5. and 9. 32. Dan. 9. 4.

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

  • 3. To acquaint our selves with the covenant of God, that thereby we may* 1.212 know what priviledges and blessings belong unto us. For we have no∣thing whereby we can lay claim to any good thing, but Gods covenant. As this is a duty, so it will be our wisdome to do it. A wise heir will* 1.213 search after such evidences as give him a right to his lands and goods.
  • 4. To be carefull in observing our own undertakings: and as conscionable in per∣forming

• ...
  • the covenant on our part, as we are desirous to partake of the benefit of the covenant on Gods part. This is laid down as a ground of Levies blessing, that they kept Gods covenant, Deut. 33. 9. This God ex∣presly requireth, Exod. 19. 5. We cannot expect that God should keep co∣venant with us, unlesse we be carefull to keep covenant with him, Psal. 25. 10. Great is that losse which followeth upon breach of covenant: yet that is not all, Gods wrath and vengance will also follow thereupon. Sore vengance hath been executed on breach of covenant with man, 2 Kings 17. 4. &c. Ezek. 17. 15. How much sorer vengeance may be feared on breach of covenant with God, Ier. 22. 6, 9. and 34. 18, 19, 20. Hos. 8. 1. 1 Kings 11. 11.

§. 42. Of the covenant of workes.

II. I There are two distinct kinds of divine covenants which God made with* 1.214 man. One of works. The other of grace. These the Apostle expresly calleth 〈◊〉〈◊〉 covenants, Gal. 4. 24.* 1.215

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

The covenant of works is Gods agreement with man to enjoy life upon perfect* 1.216 obedience.

In setting forth this covenant we will distinctly consider.

• 1. The author of it.
• 2. The ground.
• 3. The parties with whom it was made.
• 4. The good promised.
• 5. The duty to be performed.
• 6. Mans ability therein.
• 7. The seales thereof.
• 8. The ends of it.
• 9. The extent.
• 10. The restraint thereof.* 1.217

• 1. The Author was God considered as mans Creator and supreme Lord: who had power to require what service it pleased him of man: and to appoint man what condition he would. Thus the Author of that covenant stood no way obliged un∣to man, further then it pleased him to bind himself.
• 2. The ground of that covenant was the good pleasure of the foresaid Lord.* 1.218 Though, after God had entred into covenant with man, justice required that the promised reward should be given upon performance of the condition: yet to en∣joyn such a condition for attaining the reward, was meer pleasure and will, yea, and grace too. The performing of the condition could not merit such a reward as was promised. Besides the ability to perform the condition, was given by him that promised the reward.
• 3. The party with whom God made that covenant was the first man, the Father* 1.219 of all man-kind: to whom God gave a dominion over all his creatures here below: who among all Gods works was his master-piece, made after Gods own Image: and who of all was most bound to God.
• 4. The good promised on Gods part was life: a most happy life, free from all* 1.220 misery, and everlasting. This is evidenced by that tree of life, which God set in the midst of the garden, Gen. 2. 9.
• 5. The duty required on mans part, was perfect obedience to the law of works,* 1.221 and that in his own person. This Moses thus expresseth, which if a man do he shall li•…•…e in them, Lev. 18. 5. By a man he meaneth a man himself, in his own person, not by a surety. By doing, he meaneth a full and perfect performing of all that was required, in every part, point, and degree thereof: Hereupon the contrary is thus expressed, Cursed is he that confirmeth not all the words of this law to do them, Deut. 27. 26. The Apostle setteth forth the like perfection of that obedience, both affirmatively, Gal. 3. 12. Rom. 10. 5. and also negatively, Gal. 3. 10.

Quest. How was this condition made known to man?

Answ.

• 1. It was written in mans heart, Rom. 2. 15.
• 2. It was further manifested to him by externall evidences, and signes: namely, by the two sacramentall trees planted in Eden. Gen. 2. 9.
• 3. By the commination annexed to the transgression of the latter, Gen. 2. 17.

• 6. Man had ability given him to observe the condition to the full at the very in∣stant* 1.222 of his creation. This is implyed under this phrase, God created man in his own image, Gen. 1. 27. That image of God is expounded to be
  • 1. Knowledge, Col. 3. 10. Knowledge of all things that were requisite for him to know, for serving and honouring his Creator; and for continuing in that happy estate wherein God made him.
  • 2. Righteousnesse and holinesse of truth, Eph. 4. 24. In this respect it is said that God made man upright, Eccles. 7. 29. As God made man perfect in purity, so he made the frame, bent, and inclination of man wholly to good: and withall he gave man power and ability so to continue: onely he made him alterable, and left it in his power and free-will to stand or fall: that there might be thereby made a more thorough tryall of his voluntary obedience.
• ...

  7. The Seals of the covenant of works, were the two forementioned signes: the* 1.223 two trees planted in the midst of Eden.

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

  The latter seal was added for further triall of his obedience, whether he would be subject to the good will of his Creator in every thing that he should command him: though it were not naturall, and as the morall law written in his heart: but, as it might seem, circumstantiall meerly upon the will of his Lord. For the fruit of that tree, before it was forbidden, was as lawfull for him to eat of, as the fruit of any other tree in Eden: and it is said that the tree was good for food, and that it was pleasant to the eyes, Gen. 3. 6.

• ...

  8. The ends of this covenant were partly on Gods part, and partly on mans.* 1.224

  On Gods part the most high supreme end of all was his glory, manifested in sundry of his divine excellencies: as his supreme sovera•…•…gnty, unsearcha∣ble wisdome, incomprehensible goodnesse, perfect justice, both in giving reward according to compact, and also in taking revenge according to de∣sert.

  On mans part one especiall end was. To make man the more carefull in observing the condition, the more watchfull against transgression, and the more confident in expecting the reward.

  There was also another end both on Gods part and mans, which was to make way for the covenant of grace, that thereby, the mercy, pitty, com∣passion, goodnesse, and bounty of God might be more manifested to man, and that man might have his heart the more enlarged to magnifie God.

• 9. The extent of the covenant of works reached to Adam and all his posterity.* 1.225 This is evident by the extent of the punishment to all man-kind, Rom. 5. 17. Had Adam in his person fulfilled the condition, his posterity had been established, and en∣joyed everlasting life.
• 10. The restraint of this covenant was such, as, the condition not observed, but broken in any point, no way was left for repentance by virtue of that covenant. E∣very transgression brought a curse, Deut. 27. 26.

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

Quest. Why was this covenant promulged after mans fall, and openly proclain•…•…d* 1.226 on Mount Sinai (Exod. 20.) and called a covenant made with Israel in Horeb, (Deut. 5. 2.) and the word of the covenant (Exod. 34. 28.) and tables of the covenant, (Deut. 9. 11.) and Ark of the covenant. (Deut. 10. 8.) Was man able after his fall to keep this covenant?

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

• 1. That every mouth might be stopped, Rom. 3. 19.
• 2. That it might be a School-master to drive us unto Christ, Gal. 3. 24.
• 3. That we might have a plat-form of true righteousnesse to endevour after it, 1 Tim. 1. 8.
• ...

• 4. That sin might be more throroughly known, (Rom. 3. 20. and 7. 7.) and that both in the vile nature, and also in the bitter fruits thereof.

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

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

Answ.

• 1. The ordaining of a covenant to give man a reward upon works, may be of grace, though the retribution, or giving the reward to him that worketh, be of* 1.227 debt.
• 2. All debt doth not necessarily imply desert or merit of the work. For a re∣ward may far exceed the worth of the work: and then the work doth not merit the reward. The reward which God promised in the covenant of works far surpassed the work required. The reward was eternall and infinite; the work temporary and finite.
• 3. All creatures, men and Angels, are bound to do whatsoever God requireth of them, on duty, though there were no reward, Luk. 17. 10. The very conceit of merit in the perfectest work that can be done by meer creatures would be like the 〈◊〉〈◊〉 that were put into the pottage; it would cause death, 2 Kings 4. 39, 40.
• 4. All the ability that Adam had, or which the glorious Angels, or glorified Saints have is from God: so as none of them have of their own to merit any thing of God.
• 5. The Apostle opposeth works or debt to grace (Rom. 4. 4. and 11. 6.) in relati∣on to mans corrupt estate after his fall, and in relation to mans high esteem of works.

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

Answ.

• 1. In regard of the order of Gods giving the reward: which is upon* 1.228 working. The work must first be done, and then the reward is given.
• 2. In regard of Gods binding himself by promise and covenant, to give such a re∣ward upon such a work done. In this respect the giving of reward is a part of ju∣stice; and men may plead justice, as in a case of debt. For truth and faithfulnesse in keeping promise and covenant, is a part of righteousnesse and justice. In this re∣spect God is said to be righteous and just, Psal. 116. 5. 1 Ioh. 1. 9.

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

• 1. THe foresaid covenant of works instructeth us in four especiall points.* 1.229
  • 1. In the integrity, holinesse, and perfection of Gods will. For that co∣venant is a plat-form of Gods will. There is nothing therein, but* 1.230 that which is holy, just, and good; (Rom. 7. 12.) and all holinesse, righteousnesse▪ and goodnesse fit to be enjoyned unto man is therein set down. That we may know thus much, the law still remaines re∣gistred for our use.
  • 2. In that duty which men as greatures do owe to the Lord: and which* 1.231 the Lord may exact of them. For God may still exact what is in the covenant of works, and made known by the law: and it is our duty to yeeld it unto him. That impotency and disability which man had brought upon himself gives him no just dispensation from that that is contained in that covenant, if God should in justice deal with him.
  • 3. In that wofull plight whereinto man hath implunged himself by trans∣gressing* 1.232 that covenant. For
    • 1. He hath forfeited all that glory and happinesse wherein God at first did create him.
    • 2. He hath pulled upon himself a curse, which is mercilesse and re∣medilesse.
  • ...

• ...
  • 4. In the great need, yea and absolute necessity of a Redeemer, and such a Re∣deemer* 1.233 as Christ is. For Christ is the only means to free man out of that misery. Acts 4. 12. In this respect the Law is our Schoolmaster to bring us 〈◊〉〈◊〉 Christ, Gal. 3. 24.
• 2 The Covenant of works ministereth matter of humiliation, and that in foure* 1.234 respects.
  • 1. For that sin that Adam committed. Adam was a publick person, and we all were in his loins, and sinned in him. Rom. 5. 12.* 1.235
  • 2. For that natural corruption wherein we are all conceived and born. For it is against that integrity which the Law or Covenant of works requireth* 1.236 of man. The Law is spiritual (Rom. 7. 14.) and condemneth the polluti∣on and pravity of our nature.
  • 3. For the many actual sins which we continually commit in thought, word & * 1.237 deed: and that by doing that which is evil, or leaving any good undone, or evilly performing the good which we take in hand. For they are all ex∣presly against the Covenant of Works.
  • 4. For all the effects of Gods wrath which fall on us, ours or others, in body* 1.238 or soul, here or hereafter. They are all caused by transgressing the Cove∣nant of works.
• 3. The Covenant of works giveth direction about two things especially.* 1.239
  • 1. To acquaint our selves with that Covenant: because it contains a per∣fect and everlasting rule of righteousnesse, and sheweth what is good,* 1.240 what evil: what lawful, what unlawful, so as thereby we may learn what is the will of God, Rom. 7. 12. It also setteth out sin to the life: so as thereby we may know the horror thereof, Rom. 7. 7. and 3. 20.
  • 2. To examine our selves thereby, Isaiah 8. 20. This is that glasse which* 1.241 will shew unto us every spot upon our soul.
• 4▪ That Covenant affords matter of gratulation in two especial respects.
  • 1. For Gods great and good respect to man in giving his Son to be our* 1.242 Surety, who in our nature, and in our stead, even for us perfectly ful∣filled that Covenant of works, Rom. 8. 3. and endured to the full, the curse which we had deserved, that we might be freed from the* 1.243 same, Gal. 3. 13.
  • 2. For Gods special care over his Elect, called by the Gospel and be∣lieving* 1.244 in Christ, whom he hath freed from the Covenant of Works: so as they are neither to be justified thereby (for then would they not be justified at all) nor yet to stand to the condemning doome thereof: for then should we be all condemned.
• 5. That Covenant gives us just ground of denying our selves. For the Covenant of* 1.245 works plainly demonstrateth that there is nothing in us, and that nothing can be done by us, which may abide the tryall of that Covenant; for nothing is done ac∣cording to the rule thereof. By it we may see, that all our righteousnesses are as filthy raggs. Isaiah 64. 6. And that all the World is guilty before God. Rom. 3. 19.

§. 45. Of the Covenant of Grace.

THe Covenant of Grace is Gods compact with Christ, to save such as beleeve and* 1.246 repent.

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

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

• •…•…▪ The duties required thereby.* 1.247
• 1•…•…. The ratification of it.

• 1. The Titles given to it are in special foure.
  • 1. A Covenant of Peace. So it is stiled, Ezek. 34. 25. and 37. 26. By Peace is meant Reconciliation with God; for Adams transgression caused enmity betwixt God and man. But by this covenant, that enmity is put away, and peace made. Hereupon the Mediator that caused that peace, is stiled the Prince of Peace. Isaiah 9. 6. and Christ is said to be our peace, Eph. 2. 14.
  • 2. A Covenant of Life. Mal. 2. 5. for life, even eternal life, is the main thing promised in this Covenant.
  • 3. A Covenant of Salt, Numb. 18. 19. Salt maketh things long continue. It here implies a perpetuity. The perpetuity of this Covenant, is in oppositi∣on to the Covenant of Works, which was soon disanulled.
  • 4. An everlasting Covenant. Isai. 55. 3. This sheweth the extent of the afore∣said perpetuity, that it shall never have end, Ier. 33. 20, 21.
• 2. The Authour of this Covenant is God, considered as a Father, propitious,* 1.248 〈◊〉〈◊〉 ready to receive man, though a transgressor, into grace and savour. Deut. 32. •…•…. Though there be the same Authour of the Covenant of Works and Grace, yet, in •…•…aking the one and the other Covenant, he may admit a double consideration. The consideration of a Creator and Lord in the former; but the consideration of a Father, and Saviour in the latter.* 1.249
• 3. The procuring Cause was Gods free Grace, Mercy and Compassion. Gods 〈◊〉〈◊〉 pleasure and meer will was the cause of the former: not any worth or de∣•…•… in man. But now man was in misery: in such misery, as all the Creatures in the World were not able to deliver him. The Lord thereupon pittyed man, and in 〈◊〉〈◊〉 compassion entered into this other Covenant with him. Ezek. 16. 4, 5, 6. &c. 〈◊〉〈◊〉 doth much amplyfie this other Covenant of Grace.* 1.250
• 4. The Mediator with whom the Covenant of Grace was made, is Christ Jesus,* 1.251 God-Man; for there was not only an infinite distance betwixt the Creator and crea∣•…•…, as in mans first estate, but also plain contrariety betwixt the pure, holy, righte∣ous God, and impure, unholy, unrighteous sinners: so as God could not with clear, evident, and full satisfaction of justice, enter into a Covenant immediatly with man faln, without a Mediator: neither could there be any other Mediator* 1.252 then Christ God-Man. 1 Tim. 2. 5.
• 5. The time when this Covenant was first made, was anon after the former Co∣venant was broken. And it is observable, that before the Judgement against the Man or the Woman was denounced, this Covenant of Grace was entered into Gen. 3. 15. This God so ordered, that man might be kept from despair upon hearing of the doom: but that, notwithstanding the Judgement, he might have hope of pardon.* 1.253
• 6. The occasion which God took to enter into this Covenant of Grace, was Mans transgression: whereby both the infinite riches of Gods mercy was more mag∣nifyed; and also the unsearchable depth of his wisdom more manifested. Had God made such an inviolable Covenant of Grace before man fell into misery, nor his pit∣ty, not his justice, nor his power, nor his wisdom, had been so manifested as now they are.* 1.254
• 7. The parties with whom God made the Covenant of Grace, were sinners: such as not only had deserved no favour from God (as neither man in his innocency had) but also had deserved the extremity of Gods wrath and indignation to be ex∣ecuted upon them. This also doth much amplifie the Covenant of Grace.
• 8. The good promised by this Covenant was* 1.255
  • 1. Freedom from all that misery whereinto man by sin had implunged himself.
  • ...

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

    This was by reason of Gods giving Christ to man, and man to Christ: By vertue whereof they are so united, as Christ liveth in man here. (Gal. 2. 20.) and man liveth with Christ for ever hereafter, 1 Thes. 4. 17.

• ...

• ...

  9. The duties required in this Covenant are faith and repentance, Mark 1. 15.* 1.256 Faith is required to give evidence to the free grace of God; for faith is but as an instrument or hand to receive that which God freely and graciously offereth unto us, Iohn 1. 12. Repentance is required to give evidence to the purity of God: who though he do freely con•…•…er grace upon sinners, yet he suffereth them not to continue in sin, Rom. 6. 1, 2. Vnder Repentance all sanctifying graces are compri∣sed, that tend to mortification and vivfi•…•…cation, which are the two parts of repen∣tance. Repentance required by virtue of the Covenant of grace, is to be considered, as a qualification for participation of that glory which God hath freely promised: for the unrighteous shall not inherit the Kingdom of God. 1 Cor. 6. 9. no unclean thing shall enter into it. Rev. 21. 27.

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

• 10. The ratification of this Covenant is manifold. It is ratifyed.* 1.257
  • 1. By Gods word and promise, Gen. 3. 15.
  • 2. By Gods Oath, Deut. 29. 12, 14. Isa. 54. 9, 10.
  • 3. By Sacraments: whereof God had divers in the several ages of his Church: as, the Ark in Noahs time. (1 Pet. 3. 21.) Circumcision enjoyned to Abra∣ham and his seed, (Gen. 17. 10.) the Passeover under the Law, (Exod. 12. 11.) Their passing through the red Sea, The Cloud, Manna, The Rock in the Wil∣dernesse, 1 Cor. 10. 2. &c. Baptisme and the Lords Supper under the Go∣spel, Mat. 28. 19. 26. 26.
  • 4. Christs blood, and that typified before his exhibition by sundry sacrifices, even from the beginning (Gen. 4. 4.) and actually shed upon the Crosse. Ioh. 19. 34.

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

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

• 1. It instructeth us in Gods a 1.258 special love to man. Man was a sinner, and retained* 1.259 a rebellious disposition against God, when God made the foresaid covenant of grace with him. There was no reason that could be found in man to move God hereunto. VVhen we were enemies we were reconciled. Man neither offered to God, nor desired of God any attonement. The whole cause therefore resteth in God: e∣ven in his free grace and undeserved love. This love of God to man the Apostle layeth down as the true reason of the covenant of grace, Tit. 3. 4, 5. See more hereof in a plaster for the plague, on numb. 16. 46. §. 34.
• 2. It instructeth us in the desperate condition of those that reject this covenant* 1.260 of grace, and still stand at odds with God. This is to count the blood of the covenant an unholy thing, which is a great aggravation of sin, Heb. 10. 29. That blood which is there intended, is the blood of the Sonne of God, shed to ransom us from our 〈◊〉〈◊〉. It is the most precious thing that could have been offered up to the Creator; and to man the more precious, because it was the blood of the covenant: that is, that blood whereby Gods covenant with man for remission of sins, reconciliation with God, all needful grace, and eternal blisse is sealed up. Thus the covenant was made a Te∣stament: that is, unalterable, and inviolable, (Heb. 9. 16, 17.) so as that blood was most precious in it self, and to man most useful and beneficial. To count this an unholy thing, cannot be but a great aggravation of sin. The word which the A∣postle useth in this aggravation, which we translate unholy, properly signifieth b 1.261 common: which implyeth that those persons do account it to have no more virtue and efficacy then any other blood. In the law-phrase things prophane and unholy were called common, Mark. 7. 2.
• ...

• 2. The Covenant of grace affordeth singular comfort to poor sinners, who on ap∣perhension* 1.262 of their sinfulness and unworthinesse, fear least they should be utterly 〈◊〉〈◊〉 off. But let such call to mind this Covenant of grace, how God for his own 〈◊〉〈◊〉, on his free grace and favour, hath entered into Covenant with men, to give 〈◊〉〈◊〉 life in Christ: requiring nothing of them, but that they reach out the hand of 〈◊〉〈◊〉, to receive this grace, and to repent of their former rebellions against him, to come into him, and to accept of attonement and reconciliation. Poor penitent 〈◊〉〈◊〉, whose hearts are broken with sight and sense of sin, and beleeve in Christ, 〈◊〉〈◊〉 from hence receive much comfort. See more hereof in a plaster for the plague on 〈◊〉〈◊〉. 16. 46. §. 36.
• 3. We may be incited with an holy boldnesse and confidence to go to Gods* 1.263 throne of grace, and there to seek grace to help in time of need. Heb. 4. 16. God 〈◊〉〈◊〉 entered into a Covenant of Grace, and given a Mediator, who is also a Sure∣ty, (see chap. 7. v. 22. §. 93.) We may therefore take courage to our selves, and not fear to go to the Throne of Grace.
• 4. The said Covenant affordeth us a good direction in our addresses and acces∣ses* 1.264 to God: which is to have the eye of our soul fast fixed upon this Covenant of Grace, to plead it before God, and to ground our faith and hope thereupon. This will encourage us, notwithstanding our sinfulnesse and unworthinesse, to powre 〈◊〉〈◊〉 our whole souls before God. God is said to remember his Covenant, when he 〈◊〉〈◊〉 kindnesse to his people. Exod. 2. 24. 2 Kings 13. 23. and this have Saints pleaded, Psal. 74. 20. Ier. 14. 31. This hath moved God to refrain his wrath. Psal. 8•…•…. 34. and to repent of his judgements. Psal. 106. 45.* 1.265
• 5. Great matter of gratulation doth Gods Covenant of Grace afford unto man; 〈◊〉〈◊〉 it is the ground of all that hope that we can have of any favour or blessing from God. I•…•… gratulation be due to God for any blessing at all, then for this especially, which is the ground-work and foundation of all. If the particulars about this 〈◊〉〈◊〉 set down §. 45. be well weighed, namely the Authour of this Covenant, God our Father, the Mediator Jesus Christ, the procuring cause, free grace, the sub∣ject matter, full happinesse, Gods condescention to man, and binding himself to him, the ratification thereof by the death of his Son, and other like branches, we shall finde great and just cause of hearty gratulation, even for this Covenant.

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

THe two Covenants of Works and Grace agree.

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

• of the first root, which was Adam, with whom the first Covenant was made. The latter to all the branches of the other Root, which is Christ, with whom the other Covenant was made, Rom. 5. 18.
• 10. In the penalty against transgressors of the one and other; which is death and damnation. Gen. 2. 17. Deut. 27. 26. Iohn 3. 18. Luke 13. 35.

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

The Covenants of Works and Grace do differ in the particulars follow∣ing.

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

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

The foresaid difference doth also much amplifie the goodnesse of God. For God did not only repair or renew the Covenant of Works after it was broken; but en∣tered into a far better Covenant. Observe the particulars wherein the Covenant of Grace excelleth the Covenant of Works, and you will clearly discern, how 〈◊〉〈◊〉

Gods goodnesse is amplified by substituting the covenant of grace insteed of the co∣•…•… of workes.

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

THe covenant of grace hath continued from Adams fall: and shall continue to* 1.266 the end of the world. In this respect it is stiled an everlasting covenant.

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

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

This difference is so great, as the covenant of grace, though alwayes one and the* 1.267 same in substance, hath been distinguished into an old and new covenant, Heb. 8. 13. In what respect it is called new, hath been shewed §. 35. The old covenant is so cal∣led, in respects contrary thereunto.

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

The agreement is manifested,

• 1. In their author: and that considered in the same respect: Namely as he is our* 1.268 Creator and Lord, and as he is our Redeemer and Father: for so was God of old called and acknowledged, Deut. 32. 6.
• 2. In the procuring cause: which was the feee grace and rich mercy of God, 〈◊〉〈◊〉. 1. 54, 55, 72, 78.
• 3. In the same ground and meritorious cause of both: which is Jesus Christ, Heb. 13. 8. Rev. 13. 8.
• 4. In the same promises: which are remission of sins, reconciliation with God and everlasting happinesse, Exod. 34. 7. Lev. 8. 15. Psal. 91. 16.
• 5. In the same duties required: which are faith, (Gen. 15. 6.) and repentance, 〈◊〉〈◊〉. 33. 11.
• 6. In the same ground of stability: which is the continuall abode and operation of the Spirit in Gods confederates, Psal. 51. 11, 12.
• 7. In the same generall end: which is the praise of the free grace of God, Exod. 33. 18, 19. and 34. 6.
• 8. In the same persons with whom the covenants are made: which are sinners by nature, but elect of God, Psal. 33. 12. and 89. 3.
• 9. In the same word of faith, whereby the one and other covenant is revealed, Galat. 3. 8. Heb. 4. 2.
• 10. In the same substance of Sacraments and the same spirituall food, 1 Cor. 10. 3, 4.

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

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

1. Errors discovered thereby are such as these,* 1.269

• 1. That none but temporall blessings were promised under the Law. This was an error of Servetus, and sundry others. They do not consider that the temporall blessings promised were types of heavenly: hereupon it is said of the Patriarks and other believing Jewes, that they desired a better country, that is an heavenly, Heb. 11. 16. As the covenant made with them, was the same in substance with that which is made with us; so they had the same object of faith and hope that we have. See v. 5. §. 13.
• 2. That there was one way for attaining salvation under the law, and another un∣der* 1.270 the Gospell. This was one of Socinus his errors. By this the cove∣nant of works is revived, and the Church under the Law subjected to that covenant. By this an essentiall difference is made between the old and

• new Testament: whereas in 〈◊〉〈◊〉 stance they are both one and the same, as is shewed, §. 49. By this position, the 〈◊〉〈◊〉 which Gods word made dif∣ferent (as the covenant of works, and the old covenant of grace) are made one: and the things which God makes one and the same in substance, are in substance made different: as the old and new covenant.
• 3. That the souls of the faithfull before Christ passed not into heaven, the place* 1.271 of glorious Angels and glorified Saints, but into a supposed place under the earth, which they call Limbus Patrum. This is the error of Papists. They make four places, for the souls of those who depart out of this world, under the earth.
  • 1. Hell, properly so called, which is the lowest: an everlasting place of in∣tolerable* 1.272 torment for such as die in mortall sins.
  • 2. Purgatory, which they place next above Hell: where are intolerable tor∣ments; but only for a time, for such as dye in veniall sins.
  • 3. A place called Limbus Infamum, which they place immediatly above •…•…∣gatory: and make it a place of darknesse, without pain: but also with∣out heavenly blisse: and this for such infants as dye unbaptized, there to abide everlastingly.
  • ...

    4. The foresaid limbus patrum: which they make the uppermost of them all: a place of darknesse: but free from th•…•… paines of hell and purgatory: and withall from the joyes of heaven. Here, they say, the soules of the faith∣full that dyed before Christ, were reserved: but freed from thence by Christs descent into hell.

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

    Concerning limbus patrum, (for the other fictions, I passe by) the con∣ceit thereof is directly against the identity of the two covenants of grace in substance. For if the same covenant in substance were made with the faithfull before Christ, that is made with the faithfull since Christ, surely then they all partake of the same substantiall priviledges. They be∣fore Christ believed on Christ, as we do, Rom. 4. 3. They obtained re∣mission of sins, Rom. 4. 7. They were reconciled unto God, and adopted to be Gods children. Why then should not they partake of the same glory, that we do? Christ implyeth that they do so, Matth. 8. 11. The translati∣on of Enoch, (Gen. 5. 24.) and rapture of Eliiah into heaven (2 King 2. 11.) are evidences hereof. See Chap. 9. v. 15. §. 90.

• ...

  4. That the souls of the faithfull before Christ passed into a place of rest and re∣freshing,* 1.273 but not into that place, whither now the souls of the faithfull 〈◊〉〈◊〉 Christs ascention do passe.

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

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

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

• 1. That the efficacy of Christs merit is everlasting: even from that time, wherein* 1.274 he was first promised, Gen. 3. 15. Therefore there were Sacrifices from the begin∣ning (Gen. 4. 4.) to typifie Christs Sacrifice. It is said of the law, and of all the types thereof, that they were a shadow of things to come, but the body is of Christ, Col. 〈◊〉〈◊〉 17. Heb. 10. 1. If by vertue of the everlasting merit of Christ, they who lived be∣fore

• he was exhibited, might in faith rest thereon: how much more may we? how much more ought we with strong confidence rest thereon? Heb. 9. 13, 14.* 1.275
• 2. That there is the same extent of the Sacrament of initiation under the new corenant, as was under the old. If infants might partake of the Sacrament of rege∣•…•… before Christ was exhibited, then much more since. That which the A∣postle saith of the Ark, in relation to Baptisme (1 Pet. 3. 21.) that it was a like fi∣•…•…,* 1.276 may be said of circumcision. All their Sacraments were like figures, not types of ours. The Apostle maketh an expresse analogie betwixt circumcision and Bap∣tisme, Col. 2. 11, 12.
• 3. That there is but one Catholick Church, and that the Church of believing* 1.277 Jewes and Gentiles, is the same, and that the same circumstantials appertained there unto. For all believers before and after Christ, are partakers of the same co∣venant of grace in substance. One God and Father: One Lord Iesus Christ: 1 Cor. 8. 6. One spirit, one body, Eph. 4. 4. 2 Cor. 4. 13. One Mediator, 1 Tim. 2. 5. One G•…•…spell. Heb. 4. 2. One Faith., Gal. 3. 7.
• 4. That the inheritance which they looked for is even the same which we look for, see §. 50. Error, 3, 4.

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

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

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

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

§. 53. Of Instructions arising out of the difference betwixt the new cove∣nant and other covenants.

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

• 1. In the manifold wisdome of God, as the Apostle stileth it, Eph. 3. 10. This is* 1.278 manifested in ordering the government of his Church, according to the state and condition thereof. For
  • 1. In mans entire estate, when he was made perfect, God made with him a cove∣nant of works.
  • ...

• ...
  • 2. After mans fall, when the Church was in the infancy of it, God ordered it, as best befitted that estate.
  • 3. In the child-hood of it, he gave his people such externall ordinances, as were most convenient for them.
  • 4. In the riper age of it, he fully revealed his whole will, and gave them ordinances more spirituall.
  • 5. When the Church shall come fully to be compleat, and more perf•…•…ct then at the first, there shall be no Sun, no Moon, no Temple, no externall ordinances, Rev. 21. 22, 23.
• ...

  2. In the encrease of Gods goodnesse. This is herein manifested, that all the* 1.279 changes of Gods covenant were ever to the better. The covenant of Grace was bet∣ter then the covenant of works. The new covenant better then the old.

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

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

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

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

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

• 3. In the greater degree of glory, which the soules of Saints departed under the* 1.280 new covenant have, then they who departed under the old. For although all went to the same place of glory: yet they under the old wanted the fruition of Christ as God-man. This addeth much to our glory, Luk. 23. 43. Phil. 1. 23. 2 Cor. 5. 8.

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

Against the alteration of mans estate to the better may be objected, that mans cor∣rupt estate is not better then his entire estate: yet the entire was changed into the corrupt estate.

Answ.

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

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

Heb. 8. 9.

〈◊〉〈◊〉 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, because they continued not in my covenant, and I regarded them not saith the Lord.

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

He sets down the comparison negatively thus, a 1.281 not according to the cove∣nant, &c. This negative hath reference to the manner of delivering the former co∣venant: as if he had said, not under such dark types and shadowes, not clogged with such b•…•…rthensome rites and ceremonies, nor with such chargeable sacrifices, and o∣ther oblations, as the old covenant was: but more clearly, with easier burthens and lesse cost.

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

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

That the covenant which is here intended might not be mistaken, it is set down by the persons with whom it was made, in these words b 1.282 which I made with their 〈◊〉〈◊〉.

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

c 1.283 The fathers here mentioned are those Israelites which came out of Egypt in∣to the wildernesse, where this covenant was set out with the severall rites apper∣taining thereunto. These are they who are mentioned, Chap. 3. v. 9. §. 95. who who are said to tempt God, and to grieve him. That these fathers were those Is∣•…•…, is evident by that which in this verse is further said of them, that they were 〈◊〉〈◊〉 of the land of Egypt. The Prophet Ieremiah maketh mention of these fa∣thers, who lived 900 yeares before his time, to shew the patience of God. Though God had been provoked so long, yet he continued his covenant among them.

This relative, d 1.284 There, hath reference to the house of Israel, and the house of Iu∣dah mentioned in the former verse. Though when the Prophet uttered this, they were two kingdomes, yet they all descended from those fathers that came out of Egypt. Therefore of both these kingdomes, he saith their fathers. This is an ag∣gravation of their division.

§. 55. Of Gods tendernesse towards his confederates.

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

The time of that deliverance is thus set down, a 1.285 In the day when I took them, &c.

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

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

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

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

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

Gods manner of delivering them is thus expressed. When I took them by the hand: or word for word b 1.286 Taking them by the hand.

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

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

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

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

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

§. 56. Of Gods full delivering out of danger.

THe end of Gods taking them by the hand, was to lead them out of Egypt. This doth further amplifie the foresaid tendernesse of God towards them.

Of the a 1.287 simple verb, from whence the compound translated, to lead out, is de∣rived, See Chap. 2. v. 10. §. 94.

b 1.288 This compound is applyed to a shepheards leading his sheep out of the fold to their pasture, Ioh. 10. 3. And to an Angels bringing the Apostles out of prison, Acts 5. 79. and 12. 7. It is four times used of bringing Israel out of Egypt, namely here, and Acts 7. 36, 40, and 13. 17. It is opposed to forcing, or thrusting any out of a place, Acts 16. 37, 39. And thus it may imply gentlenesse and tendernesse.

c 1.289 The preposition with which the verb is compounded signifieth out of, or from. Thus the compound implyeth a full deliverance, or a thorow bringing out of such* 1.290 and such a place, or danger, or misery. The forementioned instances of the word do prove as much. Here then it giveth us to understand, that God did fully free the Israelites from their bondage.

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

This may be a type of Christs full deliverance of his people from their spirituall bondage under Satan. See Chap. 7. v. 25. §. 103.

§. 57. Of abusing Gods kindnesse, in and about his covenant.

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

The Greek word translated a 1.291 land properly signifieth earth. Earth is that* 1.292 whereon men tread: whereupon they rest, abide and dwell. That part of the earth, where a distinct people dwell is called their land: as the land of Canaan, while 〈◊〉〈◊〉 Canaanites dwelt there: and the land of Israel, while the Israelites dwelt there. According to the notation of the Greek word, it signifieth that which bringeth forth: for the earth bringeth forth all manner of fruit for man and beast.

Of Egypt, see Chap. 3. v. 16. §. 163. There are noted sundry observations peti∣nent to this place: For there is the same end of mentioning Israels deliverance out of Egypt, both there and here: namely, as an aggravation of Israels rebellion upon

〈◊〉〈◊〉 deliverance. For they soon forgat Gods works: they waited not for his coun∣•…•…, &c. Psal. 106. 13.

Their example gives a representation of an ungratefull and ungratious dispositi∣•…•…▪* 1.293 No kindnesse works upon it. This did Moses, and other Prophets, yea and 〈◊〉〈◊〉 himself oft upbraid to the Israelites, as De•…•…t. 32. 6. 1 Sam. 12. 7. &c. Mic. 6. •…•…▪ &c. Isa. 5. 4. Matth. 23. 37.

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

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

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

See Chap. 3. v. 11. §. 113.

There are two reasons why the time of the old covenant is set out by Israels* 1.294 deliverance out of Egypt.

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

Of memorials of Gods deliverance. See Mercers Memoriall on Exod. 13. 3. 1. Doct.

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

Then are mens hearts more pliable, and ready to yeeld unto God. They are as wax 〈◊〉〈◊〉, which quickly receives an impression. When the Egyptians were over∣whelmed in the red Sea before the Israelites, then believed they Gods word; they sang his praise, Psal. 106. 12.

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

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

THe rebellion of the Israelites is thus expressed, a 1.295 Because they continued not in my covenant. In quoting this part of the Text, there is some difference betwixt this and the Hebrew, which thus expresseth it, (b) Which my covenant they brake.

Answ.

• 1. The Apostle holdeth close to the LXX. of whom, see Chap. 1. v. 6. §. 72.* 1.296
• 2. He retaineth the true sense, and full meaning of the Prophet, and withall ex∣plaineth the same: for out of the Apostles words two things may be gather∣ed,
  • 1. That not to continue in Gods covenant is to break it, or to make it void.
  • 2. That their not continuing in Gods covenant was a just cause of taking it a∣way. Therefore the Apostle brings it in with this causall conjunction, c 1.297 because, d 1.298 The Hebrew word also translated, which, is used as a cau∣sall conjunction. Indeed the weaknesse of the covenant it self was one cause of nulling it: but their breaking of it was another. Many causes may concurre to the making void of a thing. How the weaknesse of the

• ...
  • covenant it self, and the confederates violation thereof may be accounted causes of abrogating it, is shewed, v. 8. §. 30.

This other clause, e 1.299 and I regarded them not, seemeth much more to swerve from the Prophet, who thus expresseth the mind of God, f 1.300 Although I was an husband unto them.

Answ.

• 1. The Prophet directeth Gods speech to the Israelites, while they re∣mained the people of the Lord, not clean cast off, and thereupon setteth out the meer relation betwixt God and them, to aggravate their •…•…in the more. For hereby it appeareth, that they were as an adulterous wife, which had on her part broken the matrimoniall bond, and thereby provoked God to break the covenant on his part. Thus the cause of abrogating that covenant is by the Prophet declared to be on their part. But the Apostle speaking of the covenant abrogated after their rejection, sets down the effect thereof, which was, that God regarded them not. He would not any longer shew himself an husband unto them. Thus in regard of the diffe∣rent times, wherein the Prophet and Apostle wrote, that which by the former is de∣clared to be deserved on the peoples part, is by the latter shewed to be executed on Gods part. One sets down the cause, or provocation: the other, the effect or exe∣cution of one and the same thing. Thus there is no contradiction in the Apostles words to that which the Prophet had said, but a manifestation of that which the Prophet intended, to be accomplished.
• 2. Some read the Prophets words interrogatively thus, Should I have continued an husband unto them? So it is in the margin of our English Bible. Thus is God brought in as casting off all further care of them, and not regarding them, as the A∣postle expresseth it. The Prophet speaks to the rebellious people themselves: and therefore sets down the mind of God with a kind of indignation interrogadvely. But the Apostle speaketh of a people that had received their doome and punishment: and therefore expresseth it more plainly and clearly.
• 3. The word used by the Prophet and translated, g 1.301 I was an husband, is a vebb, and signifieth also, h 1.302 to have dominion. So it is translated, 1 Cor. 4. 22. Thus doth the vulgar Latine, and sundry others ancient and later interpreters of the Prophet Ieremy take it in that place. Now to have dominion is sometimes taken in the wor∣ser part, namely, to keep them under in a kind of slavery over whom they have do∣minion, and to trample upon them: so is that word used, Isa. 26. 13. and such are apparently not regarded.

Every of the foresaid answers are sufficient to reconcile the seeming difference be∣tween the Prophet and Apostle.

§. 59. Of Gods casting off transgressors of his Covenant.

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

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

Gods truth, justice, and wisdome moveth him, thus to deal with unfaithfull con∣federates. His truth because he hath threatned as much. His justice, because re∣venge is as due to transgressors as reward to observers of the covenant. His wise∣dome least he might seem too indulgent to transgressors; and least transgress•…•…rs should thereupon grow insolent and and impudent.

It stands us in hand upon the foresaid ground to have our eye alwayes upon the

•…•…dition which by vertue of the covenant is required of us: and to be as carefull, and conscionable in keeping the condition as we are desirous to enjoy the benefit 〈◊〉〈◊〉 priviledges of the covenant: which now under the Gospell, is faith and repen∣tance.

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

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

Heb. 8. 10.

Vers. 10.

For this is the covenant that I will make with the house of Israel, after those dayes saith the Lord: I will put my lawes into their mind, and write them in their hearts.

THe Apostle having in generall declared the abrogation of the old covenant, in regard of the weaknesse thereof, doth in this and the two verses following, di∣stinctly describe the new covenant which succeedeth in the room of that which is abrogated. The description following sheweth the new covenant to be so excel∣lent an one, as it night well be substituted in the room of the other: and thereup∣on introduceth it with this causall particle FOR; or a 1.303 because he thus beginneth his description. This is the covenant, giving us hereby to understand that Christ∣ans ought to be distinctly and fully informed in the priviledges belonging unto them. For this very end were the writings of the Evangelists and Apostles added to the Prophets.

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

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

The word translated, b 1.304 make, is not c 1.305 the same which is used, v. 8. §. 34. nor d 1.306 that which is used, v. 9. §. 54. Those two words are more generall then this.

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

This metaphor, e 1.307 house, is explained, v. 8. §. 36.

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

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

THis phrase a 1.308 after those dayes, sets down the time of the Gospell. b 1.309 Those daies hath reference to the time of the old covenant. For speaking in that time

he saith, the dayes come. The dayes coming were the dayes of the new Testament. Therefore he saith, speaking of the dayes of the old Covenant, after those dayes: When those dayes are finished: and hereby he implyeth, that the dayes of the old covenant must be passed before the new covenant can be brought in; for two diffe∣rent covenants can not stand together, no more then two different Priests could, v. 4. or two different Tabernacles: chap. 9. v. 8. or two different sacrifices, chap. 10. v. 9.

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

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

§. 62. Of the method of the Apostle.

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

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

The priviledges are two, Justification and Sanctification.

Justification is imployed v. 12.

Sanctification is set forth in the two parts thereof.

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

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

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

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

§. 63. The different writing Gods Law in mens hearts under the old and new Covenant.

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

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

Answ.

• 1. The Apostle there hath reference to mans innocent estate, when the law was indeed engraven in mans heart: but that which was then engraven, was by his fall defaced and obliterated: therefore the Apostle saith, they then a 1.310 the 〈◊〉〈◊〉 or effect of the Law written in their heart: that is, they give evidence, that the 〈◊〉〈◊〉 was once written in their heart.
• 2. The evidences of that former engravement yet remaining are but as small de∣•…•… reliques, having only a lustre to make men inexcusable: but no clear light to 〈◊〉〈◊〉 them in the way of happinesse. Therefore notwithstanding their lustre, they 〈◊〉〈◊〉 said to be, not only dark, but darknesse, Eph. 5. 8.

2. Quest. Had not the faithful before Christs time Gods law wirtten in their heart?

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

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

By b 1.311 lawes are meant Gods will made known unto his people, which is called a law, because it bindeth all, to whom it is revealed unto obedience: A law is given 〈◊〉〈◊〉 them, and necessity lyeth upon them to observe it.

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

This latter word write, is added.

• 1. To shew that the new covenant is as well written as the old: but yet, after a more excellent manner: that in Tables of stone, this in fleshly Tables of the heart, •…•… Cor. 3. 3.* 1.312
• 2. To shew the continuance of this effectual work, for things written abide.

These two words also minde, heart, do in general intend one and the same thing, which is a mans soul.

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

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

§. 64. Of Gods working on ma•…•….

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

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

• 1. This ought to move Ministers to adde prayer to their learning, reading, study,* 1.313 conference, meditation, and other like helps. Prayer is a means sanctified to obtain divine help. Ministers therefore ought in their ministry thus to pray, Lord open the eyes of these men, 2 Kings 6. 20. Commendable in this respect is the custom of pray∣ing before and after Sermon: so ought they to do before and after private r•…•…ading, and studying even in their closet. Neglect hereof makes much pains to be fruit∣lesse.
• 2. People may hereby learn to depend not wholly or only on the outward mini∣stry: but rather on Gods blessing. Indeed means are sanctified; but the blessing resteth in God, Deut. 8. 3. If God put not, and write not his Lawes in our inward parts, all that man can do is nothing.

Two extreams are hereupon carefully to be avoided.

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

§. 65. Of the efficacy of Gods work.

THe foresaid duties are the rather to be observed, because Gods work is •…•…∣all. The Greek expression thereof in this place is this word for word, a 1.314 G•…•…∣ving my Lawes into their minde, and I will write them in their hearts. In giving them to men, he doth cause them to be fast set led in them. The word b 1.315 giving may be•…•…∣sed to shew his freenesse in doing what he doth. The other word translated c 1.316 〈◊〉〈◊〉, is a compound: and signifieth to write in a thing.

The proposition, in, is twice used. Once in composition with the verb: and then d 1.317 joyned with the nown, which carrieth great emphasis, and implyeth a deep & indeleble writing or engraving of a thing. Man may cause Gods law to be sounded to the eare: it is Gods work so to engrave it in the soul. So effectual is Gods work, that they whose heart he enlargeth, and whom he draweth will run after him, Psal. 119. 3•…•…. Cant. 1. 3. He worketh in men both to will and to do. Phil. 1. 13.

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

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

§. 66. Of informing the understanding first.

THese words which the Apostle useth of putting Gods laws into mens a 1.318 mind, and writing them in their hearts, and the order which he useth in setting* 1.319 〈◊〉〈◊〉 down, first the minde, then their hearts, sheweth, that God first informs the un∣derstanding of men: and then reforms their other parts. In this respect saith Christ, the dead shall hear and live, John 5. 25. God first opened Davids ears, and then put his law in his heart, Psal. 40. 6. 8.

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

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

§. 67. Of the Lords being a God in peculiar to his consederates.

THe second promise or priviledge of the new Covenant is thus expressed, And I will be to them a God, and they shall be to me a people. Both the Hebrew and the Greek thus read it, word for word, I will be to them a 1.320 for a God. And they shall be to me b 1.321 for a people: which implyeth, that, as God would be their God,* 1.322 so upon all occasions, he would shew himself so to be. And in like manner, would 〈◊〉〈◊〉 that he had taken them for his people, by doing good unto them in all their ne•…•…ds.

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

Concerning this priviledge two especial questions are moved.

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

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

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

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

Answ. This must here be comparatively taken in regard of a more clear, full, ef∣fectual manifestation of Gods tender, entire, and fatherly respect to his confederates under the new Covenant, then under the old.

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

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

• 1. Good ground have we who live under this Covenant, to apply to our selves this singular priviledge, and to take God for our God and Father: and to have i•…•… in our mindes whensoever we approach unto him: for 〈◊〉〈◊〉 end this phrase, our Fa∣•…•…,

• is prefixed to the Lords prayer. Of the manifold comforts that thence arise, see the Guide to God §.
• 2. This gives us good ground to cast our care on God, resting upon this, with much confidence, that the Lord is our God. From thence we may well infer that 〈◊〉〈◊〉 careth for us, 1 Pet. 5. 7. and will nourish us, Psal. 55. 22. What can work more con∣tent in a man then this that the Lord is his God.

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

Answ.

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

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

§. 68. Of Gods taking his consederates to be a peculiar people to himself.

THey to whom the Lord is in special their God, are by him taken to be his spe∣cial and peculiar people. Thereupon this clause is added to the former, a 1.323 and they shall be to me a people. Very frequently therefore are these two clauses joyned to∣gether, as Ier. 31. 1.* 1.324

This setteth down a dignity and a duty. A condition of Gods people and their disposition.

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

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

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

§. 69. Of the duty of Gods peculiar people.

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

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

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

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

HEB. 8. 11.

And they shall not teach every man his Neighbour, and every man his Brother, saying, Know the Lord; for all shall know me, from the least to the greatest.

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

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

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

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

The copulative con•…•…unction a 1.325 and, sheweth that this priviledge, how great so∣ever it be, appertaineth to Gods peculiar people.

In the Greek there is a b 1.326 double negative, which addeth much emphasis: and i•…•… as if he had said, and they shall in no wise teach. Of this emphasis, see chap. 13. v. 5. §.

This phrase c 1.327 shall not teach, is not to be taken of a carelesse neglect of means in such as have a charge over others, as if they should no way seek to instruct them: but rather, of that great measure of knowledge which all should have, as they should not need to be taught or instructed.

The teacher or instructer is indefinitely set down thus. d 1.328 Every man, and that e 1.329 twice for emphasis sake. It implyeth, that no manner of teacher shall be need∣full: nor particular Neighbour, nor Master, nor Parent, nor Tutor, nor School∣master, nor Minister, nor any other.

These two words f 1.330 Neighbour g 1.331 Brother, are oft indefinitely used, and com∣prise all of all sorts. For every one with whom we have any relation, or any com∣merce,

or any thing at all to do, is in Canaans language, stiled a N•…•…ighbour, Luke 10. 29. and a Bro•…•…her, Mat. 5. 22.

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

That knowledge wherein they shall so much abound, is set down under this phrase, h 1.332 Know the Lord. Vnder this is comprised knowledge of the whole will of God, and of all the mysteries of godlinesse, which by the word of the Lord are revealed.

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

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

The word know, implyeth more then such a general knowledge, as reprobates and Divels may have. It implyeth such a knowledge of the Lord, as vvill make them vvho have it, account the Lord the only true God: and both rest on him as on the fountain of goodnesse, for all good things and subject themselves to him, as to the absolute Soveraign over all.

The affirmative part is brought in by way of a reason, as is evident by this causal particle; i 1.333 For, or Because. And it is a forcible reason; for•…•… if all shall know the Lord, one need not instruct one another. It implyeth that the Lords confederates un∣der the new Covenant, shall prove so good proficients, as they shall have good under∣standing of every thing that is needful to be taught them.

This general particle k 1.334 All, is to be restrained to all tha•…•… in truth belong to the new Covenant.

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

Th•…•…se two superlatives, k 1.335 least l 1.336 greatest, are in the Greek positives, and so translated, Act. 26. 22. Rev. 11. 18. and sundry other places. But to shew that none at all are here exempted, the sup•…•…rlative is used: so Act. 8. 10.

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

THe foresaid literal sense of this verse being so highly transcendent, seemeth at* 1.337 first sight to be impossible: and thereupon by divers persons is diversly inter∣preted.

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

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

2. Others apply this priviledge to the Apostles themselves, to whom Christ pro∣mised* 1.338 to send the spirit of truth, who should guide them into all truth, Joh. 16. 13.

Answ. These restrain the words too much. Though the Apostles may not be ex∣cluded, but rather accounted the chief and principall of that number to whom this priviledge is promised: yet this is no more to be restrained to them alone, then o∣ther priviledges of the new Covenant.

Besides, an Apostle thus •…•…aith of himself, now I know in part, 1 Cor. 13. 12.* 1.339

3. Others apply it to the Churches planted by the Apostles, who are said to be

〈◊〉〈◊〉 in all knowledge, 1 Cor▪ 1. 5. and to abound in knowledge, 2 Cor. 8. 7. and to 〈◊〉〈◊〉 •…•…ll things: and not to need that any man teach them. 1 Joh. 2. 20, 27.

〈◊〉〈◊〉.

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

•…•…. Others restrain it to the recalling of the rejected Jewes, which shall be at the* 1.340 〈◊〉〈◊〉 of the world. For they suppose that a greater light of knowledge shall then 〈◊〉〈◊〉 •…•…orth then ever did before: and that then there shall not be such need of means 〈◊〉〈◊〉 hath been before.

Answ.

• 1. Though it be granted that knowledge shall then abound more then for∣merly: yet to restrain this priviledge to that time, will much impare the extent of Gods goodnesse to all his confederates under the new covenant.
• 2. Though knowledge shall then abound, yet shall it be by Gods blessing on the 〈◊〉〈◊〉, that then shall be used: neither can it be imagined, that this promise shall 〈◊〉〈◊〉 literally be accomplished.

5. Others extend this priviledge far enough, even to all ages of the Church: but* 1.341 in this extent they stretch the priviledge it self too far: namely, to immediate in∣spiration: they infer that all of the true Church have such understanding of the my∣•…•… of godlinesse, and that by immediate inspiration and revelation, as there i•…•… no need of any ministry. On this ground they cry out against Schooles of lear∣•…•… Colleges, Universities, Arts, Tongues, and other means of attaining know∣ledge. From this proud conceit, they are called Enthusiasts.

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

There are two grounds of this error.

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

6. Others apply this priviledge of knowledge to faith in Christ, love of God, joy* 1.342 in the Holy Ghost, and other like Christian graces, to which, they say, Gods con∣federates need not be exhorted, because they are forward enough thereto of them∣selves: and all of them shall have a sufficient measure thereof. This their expositi∣on* 1.343 they ground upon the Chalde Paraphrase, which thus expoundeth the words of 〈◊〉〈◊〉, They shall not teach every man his neighbour, and every man his brother 〈◊〉〈◊〉, know to •…•…ear the Lord, for all shall learn to know the fear of me: He putteth know∣ledge of the fear of God, for knowledge it self.

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

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

7. To apply this priviledge to the knowledge here expressed: and to extend it* 1.344 to all of Gods covenant: yet not to pu•…•…fe up any with vain conceipts: this which is here promised is to be taken comparatively and respectively.* 1.345

• 1. Comparatively in reference to those who lived under the old covenant, when the mysteries of godlinesse were so obscurely and darkly in rites, types, and prophecies, as very few conceived those mysteries. They that did conceive any thing, conceived but some few generall notions thereof. They needed to be taught what was the mystery of the Tabernacle, of the Altar, of the Sacrifices, of the •…•…ncense, of the manifold washings, and of other like externall rites.
• ...

• 2. Respectively: and that in two especiall respects.* 1.346
  • 1. In respect of the revelation of the mysteries of God.
  • 2. In respect of opening our understandings to conceive them.
  • 1. In respect of the revelation of the mysteries of the Gospell. The whole counsell of God is so fully and distinctly, so plainly and perspicuously made known, that any person under the new covenant of any mean ca∣pacity, that diligently attends upon the ministry of the Gospell may understand the same: so as now there is not such need, as under the law to stir up men to know God: or to instruct them in the meaning of this or that article of faith, which is revealed by the Gospell, because it is so clearly revealed.
  • 2. In respect to the manner of opening mens understandings, it is much more powerfull and effectuall then under the old covenant. We have not only the ministry of man, but also the anoynting of the Spirit, 1 Joh. 2. 20, 27. There is a kind of oyntment called eye-salve, wherewith the sight will be quickned, though it were dim and dark before. To this doth the Apostle allude: yea, and Christ himself, Rev. 3. 18. By this annoynting we come more clearly to see all the mysteries of the word, then possibly they could be seen before.

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

Answ. That annoynting was nothing so powerfull as the annoynting und•…•…r the Gospell: nor the enlightning.

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

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

This must needs be a priviledge of the new covenant, because it is the ground work of all graces. If the understanding be not well enlightned, the will cannot fol∣low that that is good, nor the affections be duly ordered. If thine eye be single, thy whole body shall be full of light: but if thine eye be evill, thy whole body shall be full of dark∣nesse, Matth. 6. 22, 23.

• 1. By this priviledge sundry erroneous positions are discovered: as
  • 1. Ignorance is the mother of devotion. See Chap. 3. v. 10. §. 112.
  • 2. An implicite •…•…aith is sufficient: that is, as Papists expound it, an assent to what the Church holdeth, though he that pretendeth to assent, know not what the Church holdeth. This is the ground of much error: and the bane of all sound confidence.
  • 3. The Scripture is not to be translated into the vulgar tongue. This is an error so grosse, as Papists dare not stand to it: but have themselves tran∣slated it.
  • 4. The word is to be publickly read in Latine. The Apostle doth mainly oppose against this error, 1 Cor. 14. 2. &c.
  • 5. It is unlawfull for lay people to read the Scripture. Thus they shew them∣selves like those who shut up the Kingdome of heaven against men, &c. Matth. 23. 13. yea, they are like dogs in the manger, which neither •…•…at∣eth provinder, nor suffereth the horse to eat it: wretched guides are they and their followers a miserable people. The guides are Satans 〈◊〉〈◊〉: their followers are Satans prey. There is no one thing whereby Satan getteth greater advantage against people, then by the foresaid positions of ignorance.
• ...

• 2. The foresaid priviledge of the new covenant should quicken us up, who are re∣•…•… to the time of this covenant, to seek after knowledge: As an help hereunto, 〈◊〉〈◊〉 〈◊〉〈◊〉 Whole Armour of God, Treat. 2. Part. 8. on Eph. 6. 17. of Gods Word. §. 7.

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

THe priviledge of knowledge under the new covenant is extended to all that ap∣pertain* 1.347 thereunto. All shall know me, saith the Lord, from the least to the greatest▪ 〈◊〉〈◊〉 children shall be taught of the Lord, Isa. 54. 13. Christ gives witnesse to the ac∣•…•… hereof, Ioh. 6. 45.

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

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

It is not a small measure of knowledge, that in these times is sufficient. The fore∣mentioned* 1.348 description of this knowledge, thus, They shall not teach every man his 〈◊〉〈◊〉, &c. sheweth, that the knowledge of the Lord shall abound under the new covenant. It was foretold that the earth shall be full of the knowledge of the Lord, as 〈◊〉〈◊〉 〈◊〉〈◊〉 cover the Sea, Isa. 11. 9. This is manifested to be accomplished, 1 Ioh. 2. 27. 1 Cor. 1. 5. 2 Cor. 8. 7.

• 1. Hereby a clear difference betwixt the two covenants is manifested.
• 2. Evidences are hereby given of the encrease of Gods goodnesse.
• 3. This makes much to the honour of Christ: and gives evidence that the only be∣•…•… Son who is in the bosome of the father hath declared him, Joh. 1. 18.

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

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

Heb. 8. 12.

For I will be mercifull to their unrighteousnesse, and their sins, and their iniquities will I remember no more.

THe fourth promise and priviledge is laid down in this verse. It is the justificati∣on of a sinner, consisting in the pardon of sins. This is a great one in it self: and it is laid down, as the ground and cause of all the rest. The conjunction of con∣nexion* 1.349 which is a causall particle FOR, or Because, implyeth as much: so as Gods mercy in pardoning the sins of them whom he receiveth into the new covenant, is the cause of all other priviledges of the new covenant. For this causall conjuncti∣on, because, hath reference to all, and every of the forementioned priviledges. Be∣cause God is mercifull in pardoning our sins, he putteth his law into our hearts, He is to us a God, and he teacheth us to know him. Thou hast (saith Hezekiah) in lov•…•… to 〈◊〉〈◊〉 soul delivered it from the pit of corruption: for thou hast cast all my sins behind thy •…•…ack, Isa. 38. 17. He maketh Gods mercy in pardoning his sin, the cause of God•…•… freeing him from destruction. The like reason doth God himself render of re∣deeming

his Church, Isa. 44. 22. Hence is it that David setteth this favour of God in the first place, Psal. 103. 3. and first craveth it, Psal. 51. 1. Yea and pla∣ceth blessednesse therein, Psal. 32. 1, 2.

By Gods pardoning of sin all th•…•…t hinders mercy is removed. For sin is that cloud, which keepeth away the light of Gods mercy: the dam that keepeth the currant of Gods grace from flowing on to us: and the bar that fast closeth the door against Gods entring into our soul. When that cloud is dispelled: and that dam broken down, and that bar pulled out; a ready way is made for Gods mercy to come unto us.

• 1. Hereby is discovered the vilenesse of sin, and the wretchednesse wherein we lye* 1.350 by reason thereof. So long as sin lyeth on us, no grace and favour can be expected from God: neither can there be any comfortable communion betwixt God and u•…•…. God in himself is to sinners, as sinners, a consuming fire: Heb. 12. 28. and 〈◊〉〈◊〉 are as stubble. Take notice hereof, that sorrow for sin, hatred of sin, desire of par∣don, and faith therein may be wrought in your hearts.
• 2. This doth much amplifie the benefit of the pardon of sin. It is a great benefit* 1.351 in it self: but much greater in that it is a means of the forementioned blessed privi∣ledges: namely, that God is moved to write his Lawes in our heart: to be our God: and to cause us to know him. On this ground might Christ well say to a poor di∣stressed man, Son be of good chear, thy sins be forgiven thee, Matth. 9. 2. Assurance of the pardon of sin is the most soveraign ground of comfort that can be.
• 3. This may put us on to do the uttermost that possibly we can, to attain assu∣rance* 1.352 of the pardon of sin: and to give no rest to our souls till we have attained some evidence thereof. In this case the advice which the wiseman giveth to a debter (Prov. 6. 3, 4, 5.) is to be observed. The very horror of sin in it self, and the wofull plight whereinto it bringeth sinners is motive enough to enforce this poynt. But behold a stronger motive: a positive motive. The priviledges that it bringeth with it. Upon pardon of sin followeth every good gift: even whatsoever the sanctified heart of man can desire: for what can it more desire, then what is comprised 〈◊〉〈◊〉 the priviledges of the new covenant. Were this well weighed, it would make us cry for pardon of sin: and plead the grounds thereof as David did, Psal. 51. 1. Had a man but one request, in his own behalf to make unto God, surely this which the Publican made, God be mercifull to me a sinner (Luk. 18. 13.) would be the best.

§. 75. Of Gods being pacified with his consederates.

THe Lord thus setteth down the ground of pardon of sin, I will be mercifull to their unrighteousnesse. The a 1.353 Greek word properly signifieth one that is appeased, or pacifi•…•…d by a Mediator. The Hebrew word used by the Prophet, (Ier. 31. 34.) may also be applyed to the same sense. We translate it forgive: which is the gene∣rall intendment of it. For they that are appeased, do use to forgive. That He∣brew word is translated, spare, Deut. 29. 20. Another c 1.354 Hebrew word of the* 1.355 same Letters, but transposed, hath a contrary signification: for it signifieth to con∣sume, or utterly destroy, Deut. 28. 38.

There is another d 1.356 Hebrew word, oft used in the same sense that the word of my Text is, which properly signifieth to cover, and metaphorically to make an at∣tonement, Lev. 16. 33, 34. The cover of the Ark had e 1.357 a name derived from this word, and translated in English, a mercy-seat, Exod. 25. 17, 18. The Latine trans∣lates the word of my Text, and this latter H•…•…brew word, propitius, and we in imita∣tion thereof propitious, that is, pacified, favourable, mercifull. Hence is it that Christ is called f 1.358 a propitiation, Rom. 3. 25. 1 Joh. 2. 2. One that doth appease: so as the mercy of God presupposeth the mediation of Christ.

This is the ground of Gods pardoning our sins. Thus much is implyed under this phrase: he will be mercifull unto his land, and to his people, Deut. 32. 43. On this ground the Publican thus prayeth, God be mercifull to me a sinner: Luk. 18. 13. And on the same ground the Lord promiseth to pardon his people. For where Moses thus prayeth, Pardon the iniquity of this people according to the greatnesse of thy merc•…•…, the Lord returneth this answer, I have pardoned according to thy word, Num. 14. 19, 20.

•…•…here it is said to the Lord, There is forgivenesse with thee, (Psal. 130. 4.) the word 〈◊〉〈◊〉 my Text is used.

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

§. 76. Of the full pardon of all sin in Gods confederates.

THat which most discourageth people from approaching to the holy God, is their sinfulnesse. Therefore God himself doth here expresly say, that he wil be a 1.359 mercifull to their sins. The proper object of Gods mercy here intended is the 〈◊〉〈◊〉. God therefore is mercifull to mens sins, when he is mercifull to their persons in removing their sins. This is cleerly set down under this phrase, 〈◊〉〈◊〉 mercifull to me a sinner, Luk. 18. 13. See more of this word, Chap. 2. v. 17. §. 180.

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

The first, a 1.360 unrighteousnesses, according to the proper notation of the Greek,* 1.361 may be applyed to such acts of justice, as are done to men. For it is contrary to righteousnesse or justice, whereof see Chap. 1. v. 9. §. 114.

The second word, b 1.362 sins, is a generall word, and according to the notation of the Greek word may imply a not following of that which is set before are: for he sinneth that followeth not the rule that is set before him by God.

The third word c 1.363 iniquities, according to the notation of the Greek signifieth* 1.364 in generall, transgressions of the Law. Of the notation hereof, see Chap. 1. v. 9. §. 116.

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

In the Hebrew there are but d 1.365 two words: yet so generall as they comprise all mann•…•…r of sins under them: whether against God or man.

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

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

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

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

This comfort is much amplified by the extent of that mercy of God unto all man∣ner

of sins. Hereof see my Treatise of the sin against the Holy Ghost, §. 6.* 1.366

Yet further to amplifie this priviledge of pardon of siu, the Lord addeth this clause. I will remember them no more. Of remembring a thing, see Chap. 13. v. 7. §. 95. It* 1.367 implye•…•…h a fourfold act.

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

In that God saith, I will remember their iniquities no more, he implyeth that he will* 1.368 neither lay them up in his mind, nor there hold them, nor call them again to mind, nor think on them: but that they shall be to him, as if they had never been commit∣ted. Gods discharge of their sins shall be a full discharge: such sinners shall never be called to account for them▪ Both guilt and punishment of them shall be clean re∣moved. This is set forth to the full by many pertinent metaphors which the Holy Ghost useth in this case; whereof see the Guide to go to God, or an Explanation on t•…•…e Lords Prayer, 5 Pet. §. 130, &c.

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

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

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

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

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

Answ.

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

• 2. Upon these absolute promises we ought to believe that they shall be all accomplished: so assuredly it shall be according to our faith. In prayer for knowledge of Gods will, for having it put in our hearts, for pardon of sinne, yea, and for eternall life let our faith be fixed on

• Gods absolute promises: thus shall we bring much comfort to our souls. This is o•…•…e end of joyning Amen to the end of our prayers: thereof see the guide to go to God. §. 242, 244. Of absolute promises and the use of them, see the whole Armour 〈◊〉〈◊〉 G•…•…d, Treat. 2. Part. 6. On Eph. 6. 16. Of Faith. §. 75.

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

V. 8.

For finding fault with them, he saith, behold, the dayes come, saith the Lord, when I will make a new Covenant with the house of Israel, and the house of Iuda•…•….

V. 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, because they conti∣nued not in my Covenant, and I regarded them not, saith the Lord.

V. 10.

For this is the Covenant that I will make with the house of Israel after those dayes, saith the Lord, I will put my lawes into their minde, and write them in their •…•…earts: and I will be to them a God, and they shall be to me a people.

V. 11.

And they shall not teach, every man his Neighbor, and every man his Brother, saying, Know the Lord: for all shall know me from the least to the greatest.

V. 12.

For I will be merciful to their unrighteousnesse, and their sins, and their ini∣quities will I remember no more.

IN these five verses a divine testimony is produced (out of Ier. Chap. 31. v. 31, 32, 33, 34.) to prove the excellency of the new Covenant above the old.

In producing it, two things are observable.

• 1. The connexion of the proof with the point.
• 2. A citation of the testimony it self.

By the connexion, that which was supposed v. 7. is plainly affirmed, see §. 30. In this affirmation.

• 1. The point it selfe is affirmed thus, finding fault.
• 2. The persons are set down.

These are of two sorts.

• 1. Agent, he who findeth fault. The Lord, in this phrase, he saith.
• 2. The Patients. They who were under the old Covenant, comprized under this relative, with them.

The testimony it self is largely quoted from this place to the end of the 12. verse. In setting down the testimony, observe,

• 1. The manner of propounding it, in this remarkable note. Behold.
• 2. The matter. This is 1. generally propounded, v. 8. 9. 2. particularly exem∣plified v. 10, 11, 12.

The general declares a main difference betwixt the old and new Covenant. Of this difference there are two parts.

• 1. The excellency of the new Covenant. v. 8.
• 2. The deficiencie of the old. v. 9.

The former is set out.

• 1. Simply.
• 2. Comparatively, v. 9.

The simple in foure branches.

• 1. The time when. The dayes come.
• 2. The Authour and orderer of it, who is brought in.
  • 1. By another expressing him, saith the Lord.
  • 2. By himself speaking. I will make
• 3. The excellency of the Covenant, in this Epithite, New.
• 4. The persons with whom it was made. These are distinguished by two Na∣tions.
  • 1. The house of Israel.
  • 2. The house of Iudah.

V. 9. The new Covenant is set out comparatively in reference to the old, and that negatively thus, Not according, &c.

Under this comparison he further sets out the old Covenant, & thereabout 2. parts.

• 1. A description of the old Covenant.
• 2. A Declaration of the deficiency of it.

The old Covenant is described.

• 1. By the persons between whom it was made. These are of two sorts
  • 1. The Covenanter. I made, saith the Lord.
  • 2. The Covenanters with whom he made it. The house of Israel.
• 2. By the time. This is set out by a memorable deliverance out of the Land of Egypt, and amplified by Gods manner of delivering them, in two metaphors taken from a tender parent.
  • One in this phrase, when I took them by the hand.
  • The other in this, to lead them.

The deficiency of the old Covenant, is noted in a double act.

• One of the Covenantes, They continued not in my Covenant.
• The other of the Covenanters, I regarded them not, saith the Lord.

Vers. 10. The exemplification of the new Covenant is,

• 1. Generally propounded.
• 2. Particularly distributed.

• 1. In the general the point is thus expressed, This is the Cov•…•…nam.
• 2. It is described.
  • 1. By the persons with whom it is made: which are, as before.
    • 1. Covenanter, I will make, saith the Lord.
    • 2. Covenanties, with the house of Israel.
  • 2. By the time, after those dayes.
• 2. The distribution is into foure promises, in every of which observe.
  • 1. The matter whereof they consist.
  • 2. The manner of expressing the same.

• ...

  1. The matter of the first promise consisteth of two branches.

  In both which there is,

  • 1. A distinct Act, put, write.
  • 2. A distinct object, Lawes.
  • 3. A distinct subject, their mindes, their hearts.
• 2. The matter of the second promise, is a double relation.
  • 1. The Lord will be to them a God.
  • 2. They shall be to God a people.
• V. 11. 3. The matter of the third promise is set down.
  • 1. Negatively.
  • 2. Affirmatively.

The negative implyeth, that under the new Covenant there shall not be such need of instructing one another as under the old. Hereof are foure branches.

• 1. The Act denyed, shall not teach.
• 2. The Instructers twice set down, Every man.
• 3. The instructed, his neighbor, his brother.
• 4. The substance of the Instruction, know the Lord.

In the affirmative we are to observe,

• 1. The connexion by the causal conjunction, for.
• 2. The expression of the priviledge it self: wherein observe,
  • 1. The kinde of priviledge, shall know. Amplified by the object me.
  • 2. The persons made partakers thereof. These are set down.
    • 1. Generally, all.
    • 2. Distributively, from the least to the greatest.

In the fourth promise observe.

• 1. The inference of it as the cause of all the former, for,
• 2. The substance. This layeth down two points,
  • 1. A double act on Gods part.
    • 1. Affirmative, I will be merciful.
    • 2. Relative, I will remember no more.
  • 2. A treble object concerning men.
    • 1. Their unrighteousnesses.
    • 2. Their sinns.
    • 3. Their iniquities.

2. The manner of expressing all the foresaid promises is absolute.

§. 79. Of Observations raised out of Heb. Chap. 8. v. 8, 9, 10, 11, 12.

〈◊〉〈◊〉. 8. I. TRransgressors of a covenant are blame-worthy. God doth here him∣self find fault with them. See §. 30.

II. Weaknesse of the covenant excuseth not transgressors thereof. The old covenant 〈◊〉〈◊〉 weak, yet the transgressors thereof are blamed. See §. 30.

III. God spake in the mouth of his Prophets. These phrases, He saith, Thus saith the Lord, prove the point. See §. 31.

IV. God enters into covenant with men. This is the main intendment of this te∣stimony. See §. 39. &c.

V. The new covenant is a remarkable matter. Therefore this note Behold, is pre∣fixed. See §. 32.

VI. The new covenant was reserved to the dayes of the Gospell. Those were the dayes then to come. See §. 33, 34.

VII. Gods promises are as performances. Therefore they are set down in the time present. The days come. See §. 33.

VIII. The last covenant is ever fresh. This Epithite, new, intends as much. See §. 35.

IX. The Church is as an house. It is here so called. See §. 36.

X. The spituall priviledges of the antient Iewes belong to Christians. In this re∣spect Christians are comprised under those titles, Israel, Iudah. See §. 36, 38.

XI. All nations under the new covenant are united. Israel and Iudah that were divided kingdomes, are here set down united under the new covenant. See §. 37.

Vers. 9. XII. The new covenant is not such an one as the old was. It is not accor∣ding to that, but better. See §. 54.

XIII. The old covenant was a divine covenant. I made it saith the Lord. See §. 54.

XIV. The old covenant was established with the Israelites in the wilderness. The fa∣thers here mentioned were they who lived in the wildernesse. See §. 54.

XV. Men are proue soon to revolt. In that day wherein God first established his covenant with the Israelites they revolted. See §. 55.

XVI. God gives deliverance. I lead them out of Egypt saith the Lord. See §. 55.

XVII. Memorable matters are to be remembred. The mention of that memora∣ble deliverance out of Egypt so long after giveth proof hereof. See §. 57.

XVIII. A time of speciall providence is a fit covenanting time. Such was the time of Gods bringing Israel out of Egypt when he renewed his covenant with them. See §. 57.

XIX. God deals tenderly with his people. These phrases, took them by the hand to lead them, gives evidence hereunto. See §. 55.

XX God fully delivereth his. He leads them out of their danger. See §. 56.

XXI. Men are prone to slight Gods kindnesse. This is here exemplisied in the Is∣raelites led out of Egypt. See §. 57.

XXII. Abuse of Gods kindnesse provoketh him to cast off his people. So hath he dealt with the Israelites. See §. 59.

Vers. 10. XXIII. Christians must be distinctly informed in their priviledges. This I collect from the inference of the particulars of the new covenant upon abrograting the old. See §. 60.

XXIV. God is the author of the new covenant. It is God that saith thereof. I will make. See §. 40, 45.

XXV. The best things are reserved to the latter times. These times are implyed under this phrase, after these dayes. See §. 61.

XXVI. It is God that worketh on mens souls. The inward parts here mention∣ed, and hearts, are put for their souls. See §. 64.

XXVII. Gods work is an effectuall work. He puts into. See §. 65.

XXVIII. Gods work abides. This phrase I will write, intends as much. See §. 63.

XXIX. Gods first informes the mind. He first puts his lawes into mens minds. See §. 66.

XXX. The Lord is in specia•…•…l a God to his confederates. Thus he here promiseth to be. See §. 67.

XXXI. God hath a peculiar people. Such are they whom he takes to be his peo∣ple. See §. 68.

XXXII. Gods peculiar people will answerably carry themselves. This phrase they shall be to me a people, implyeth the duty and disposition of Gods people. See §. 69.

Vers. 11. XXXIII. Knowledge of the Lord, is, a priviledge of the new covenant. It is here reckoned among the priviledges thereof. See §. 72.

XXXIV. There needs not such means of instruction under the new covenant, as nee∣ded under the old. This is the main point intended under this phrase, they shall 〈◊〉〈◊〉 teach, &c. See §. 70, 71.

XXXV. All of the new covenant have knowledge of the Lord. This is here plainly express•…•…d. See §. 73.

XXXVI. Knowledge aboundeth under the new covenant. The inference of this phrase, all shall know me, &c. upon that which went before proves as much. See §. 73.

Vers. 12. XXXVII. Pardon of sin is the ground of other priviledges of the new cove∣nant. The inference of this priviledge upon the former by the causall particle, for, giveth proof hereof. See §. 74.

XXXVIII. God is pacified toward his confederates. The meaning of this word mercifull intends as much. See §. 75.

XXXIX. Sins of Gods confederates deprive them not of his favour. He is mercifull to their sins: that is he pardoneth them. See §. 76.

XL. All sorts of sins are pardoned to Gods confederates: these severall titles, unrighteousnesses, sins, iniquities, being all of the plurall number comprise all manner of sins under them. See §. 76.

XLI. God fully acquitteth his confederates. He remembreth their sins no more. See §. 76.

XLII. The promises of the new covenant are absolute. So are these here mentio∣ned, and like to these are all others. See §. 77.

§. 80. Of the old Covenant abrogated.

Heb. 8. 13.

In that he saith, a new covenant, he hath made the first old. Now that which decay∣eth, and waxeth old is ready to vanish away.

THe conclusion of the Apostles argument concerning the deficiency of the old covenant is here laid down.

The argument was this,

If the first covenant had been faultlesse, no place had been sought for the se∣cond.

But place was sought for a second.

Therefore the first was not faultlesse.

The proposition is plainly set down in the seventh verse.

The assumption is largely proved by a divine testimony, v. 8, 9, &c.

The conclusion is here in this Text.

This conclusion is laid down as a just consequence following upon the foresaid testimony, as is evident, by this clause, a 1.369 In that he saith,

The force of the consequence lyeth in this, That the introduction of a new form presupposeth the abolition of the former. The building of a new house, where an* 1.370 old one was, presupposeth a pulling down of the old.

The word, covenant, is not in the Greek: but fitly supplyed out of the eight verse.

Of this epithite, new, see v. 8. §. 35.

Why the old covenant is called the first. See v. 7. §. 27.

The word translated, he hath b 1.371 made old, is the same that is used, Chap. 1. v. 11. §. 139. Only that is of the passive voyce, and signifieth to wax old: but this of the

〈◊〉〈◊〉, and signifieth, to make old; so as this is here meant of the long continuance 〈◊〉〈◊〉 that covenant, as if, like an hous•…•…, or a garment, or a man, by long continuance it 〈◊〉〈◊〉 old: for the new covenant hath already continued longer then that did, and 〈◊〉〈◊〉 is not old: but continueth new.

The old covenant, whereof the Apostle speaketh, continued little more then the 〈◊〉〈◊〉 of fifteen hundred years. Namely, betwixt Moses and Christ: yet the new co∣venant hath continued above sixteen hundred years, and is still new, and so will be to the end of the world, though the world should continue more years then yet it 〈◊〉〈◊〉 done.

The oldnesse of the covenant, here mentioned, is by reason of the weaknesse and 〈◊〉〈◊〉 of it. God hath dealt with it as with an old thing, which is of to further use: he hath taken it away, and put a new one instead thereof.

It is here taken for granted, that the covenant made with the Iewes was an old* 1.372 one. So it is expresly stiled, 2 Cor. 3. 14. That covenant is comprised under those 〈◊〉〈◊〉 things, which are said to be past away, 2 Cor. 5. 17.

• 1. So it was in regard of the scantinesse and faultinesse of it, see v. 7. §. 27.
• 2. It is made and manifested to be old by substituting a new one in the room of it. This reason the Apostle himself here induceth.

This the Apostle thus concludeth, to draw the minds of Christians from it. As be 〈◊〉〈◊〉 the covenant that now we have, new, to move us the rather to rest there∣upon: so the other old, to keep us from resting upon it. Old things are not regar∣d•…•…d. Who will purchase an old rotten house? who cares for old ragged apparell? who 〈◊〉〈◊〉 rellish old musty bread? As old things are passed away, (2 Cor. 5. 17.) so they are passed by and not regarded.

If the Jewish covenant be abolished because it was old, how much more must the old man be put off, Eph. 4. 22. and the old leaven be purged out, 1 Cor. 5. 7.

§. 81. Of the meaning of the latter part of the 13. verse.

FRom the forementioned conclusion the Apostle inferreth another consequence concerning the vanishing away of that which is old: which he thus bringeth in, Now that which decayeth, &c. The conjunction translated now is the ordinary a 1.373 con∣junction of opposition, which we usually translate, but. As in other places, so here, it is used as a meer supplement for introduction of another clause.

The word thus translated b 1.374 that which decayeth, is drawn from the same root, that the former verb, (translated made old §. 80.) was. Here it is a participle of the* 1.375 passive voyce, and so is translated by most Latine interpreters, d 1.376 that which is made old, Thus it hath reference to Gods disposing of it. He appointed it to be but for a time, and after that time to be abrogated.

The other phrase, e 1.377 waxeth old, is a participle and taken neutrally, and •…•…itly translated as it is. It is derived from a noun which signifieth f 1.378 old age, Luk. 1. 36. The verb is used to set out the old age of Peter thus, g 1.379 when thou shalt be old, John 21. 18. This hath reference to the imbecillity of the covenant it self: which like an old man is so feeble as it cannot long last.

The two foresaid metaphors shew two reasons of the abrogation of the old cove∣nant.

One is taken from the will and wisdome of God. He appointed it so to be. That which God appointeth to be disanull'd cannot stand. Who hath resisted his will? Rom. 9. 19. Who can establish that which God will cast down? whosoever at∣tempt any such thing shall be found like to the builders of Babel, whose work was brought to confusion, Gen. 11. 9. Oft have the Jewes attempted to build their Tem∣ple again, since the last demolishing of it, but never could they effect it.

The other reason is taken from the weaknesse of the covenant it self. How can that continue which hath no ability to abide? The grasse of the field and flower of the 〈◊〉〈◊〉, on this ground soon decay and wither away, 1 Pet. 1. 24. So all things of this world.

Such being Gods purpose concerning the foresaid covenant: and such being the nature of the covenant it self, the Apostle might well infer, that it was ready to va∣•…•….

The word translated h 1.380 to vanish, is a substantive: and signifieth a not appearing, or a vanishing away. It is such a compound as the i 1.381 adjective was which is used, Chap. 4. v. 13. §. 76. and translated, not manifest. There is another k 1.382 ad∣jective of the same composition, which signifieth, that which is with-drawn out of sight: which appeareth not: which is not seen, Luk. 24. 31. Thus the word of my Text signifieth such a removing of a thing as makes it to be seen no more. It here implyeth an abrogation of the old covenant.

This adverb, l 1.383 ready, or nigh, is added in reference to the time, wherein the Apostle wrote this Epistle: which was before the last Temple was demolished by the Romans. Till that time many of the rites of this old covenant were tolerated. They were not as yet all of them totally, and utterly vanished. But the time of their utter abolishing was at hand, therefore he saith of the old covenant, that it is ready to vanish away. There was a time for the honourable funerall of so solemne a mat∣ter: as there useth to be a time for the buriall of honourable persons after they are dead.

Peoples minds could not suddainly be drawn to an utter rejection of such things as had a divine institution, and were of so high account as the rites of the old cove∣nant were, while the date thereof continued.

§. 82. Of the resolution and observations of Heb. 8. 13.

Heb. 8. 13.

Vers. 13.

In that he saith, A new Covenant, he hath made the first old. Now that which decayeth and waxeth old, is ready to vanish away.

IN this verse the abrogation of the old covenant is concluded. Hereabouts are two points.

• 1. The inference of the conclusion upon the premises, in these words, In that 〈◊〉〈◊〉 saith a new.
• 2. The substance thereof: wherein observe two points.
  • 1. The condition of the covenant.
  • 2. The abrogation thereof.

The condition is set out in this phrase, He hath made the first old, and further am∣plified two wayes.

• 1. By an intimation of the author. He hath made. That is God.
• 2. By a distinction of the covenant: in this word, first.

The abrogation of the covenant is

• 1. Expressed in this phrase, Vanish away.
• 2. Illustrated two wayes.
  • 1. By the reasons thereof, which are two
    • The one on Gods part, He hath made old.
    • The other on the nature of the covenant it self, It waxeth old.
  • 2. By the limitation of the time, In this word, Is ready, or nigh.

Doctrines.

• I. There was a covenant before the new one. This is implyed under this numerall par∣ticle, first
• II. The first covenant was a•…•… old covenant. It is here so called.
• III. It was God that made the first covenant old. So it is here said. He made.
• IV. The first covenant was made void by introducing a new one. This is evidenced by this phrase, In that he saith a new.
• V. That which God appointed to be disanulled cannot stand. This is gathered out of the first reason for abr•…•…gating the old covenant, implyed in the meaning of the Greek word translated decayeth.
• VI. That which is in it sel•…•… feeble will faile. This is gathered out of the other rea∣son, implyed under this word, waxeth old.
• VII. The old covenant is abrogated. This word vanisheth away, giveth proof hereunto.
• VIII. There was a time for the utter abolishing of the old covenant. This word, 〈◊〉〈◊〉 ready, 〈◊〉〈◊〉, is nigh, intend•…•…th as much.

Notes

• a 1.1

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.2

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.3

  Capitulum. O capitulum •…•…epidissimum
• * 1.4

  What a Sum is.
• * 1.5

  Christian hea∣venly Priest.
• * 1.6

  How Christ was a spirituall and celestiall Priest.
• * 1.7

  Heb. 9. 14.
• c 1.8

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.9

  Transitions usefull.
• * 1.10

  (d) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• e 1.11

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• f 1.12

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• g 1.13

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• h 1.14

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.15

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• a 1.16

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.17

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• c 1.18

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Of Christs be∣ing a preacher See Chap. 2. v. 3. Sect. 22.
• * 1.19

  Why Christ was a Mini∣ster.
• a 1.20

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.21

  No•…•…lli▪ 〈◊〉〈◊〉 San∣ct•…•…rum ita in∣telligunt, ut hominos faciat sanctior•…•…s. Theophilact. in loc. quod sanctis mini∣stratus miseri∣cordiae multae est, & amorts magni, quem nobis impendit. Chrys. Ambr. Lyra. Dlonys.
• * 1.22

  (b)〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.23

  What Sanctu∣ry here meant.
• * 1.24

  (c)〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• d 1.25

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Heb. 9. 3.
• e 1.26

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Sanctum San∣ctorum. Exo. 26. 33.
• * 1.27

  High-Priest and Christ resembled.
• f 1.28

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 ignis, lux. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 luces. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 inte∣gritas. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 inte∣gritates Vrim & Thummin signa erant quibus respon∣sum divinum dignoscebatur. Num. 27. 21. 1 Sam. 28. 6. Ezr. 2. 63.
• * 1.29

  What Taber∣nacle here meant.
• a 1.30

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.31

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.32

  The Taberna∣cle a type of Christs body.
• c 1.33

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• a 1.34

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉▪ True opposed to typicall.
• * 1.35

  (b) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, fixit. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. com∣pingo
• c 1.36

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.37

  Christs con∣ception.
• a 1.38

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.39

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.40

  The sacrifice which Christ offered up.
• c 1.41

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• d 1.42

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• e 1.43

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉▪
• * 1.44

  Christ did what he was appointed.
• a 1.45

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.46

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.47

  What necessa∣ry is.
• * 1.48

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.49

  Ari•…•…t. Post. 1.
• * 1.50

  Non Necessari∣um absolutè potest dici ne∣cessarium ex suppositione. Tho. Aquin. Part. 1. Q. •…•…19. dit. 2. Conclus.
• c 1.51

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.52

  (d) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• e 1.53

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• a 1.54

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Christ exer∣ciseth his Priest-hood in heaven.
• * 1.55

  Object. Christ dyed on earth.
• * 1.56

  Answ. Christs death wos but one part of his Priest-hood.
• * 1.57

  2. The effica∣cy of Christ•…•… death was from heaven.
• * 1.58

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.59

  Why Christ was not a Priest on earth.
• * 1.60

  Against the popish Priest-hood.
• * 1.61

  Look to hea∣ven for good from Christs Priest-hood.
• a 1.62

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.63

  Legall rites may not be mixed with evangelicall truths.
• a 1.64

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.65

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• c 1.66

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 •…•…omponitur e•…•… 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 particul•…•… extensiva & 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 tremo
• d 1.67

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Divine service to be perform∣ed with fear▪
• e 1.68

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• f 1.69

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.70

  Resemblance betwixt types and shadows.
• * 1.71

  The service legall Priests performed.
• a 1.72

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 What meant by heavenly things.
• * 1.73

  Types had their truths. See Chap. 9. 115, 117, 122.
• b 1.74

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• c 1.75

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• d 1.76

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.77

  Why God made legall rites to be shadows of heavenly things.
• * 1.78

  Rites were not only to keep the Jewes from other inventi∣ons.
• * 1.79

  The mysteries of types to be searched into.
• * 1.80

  It is good paines to ex∣plain types.
• * 1.81

  What Moses was.
• * 1.82

  Gods word delivered by men is to be received as from God.
• a 1.83

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.84

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• c 1.85

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is di∣citur, quem Deus •…•…uo col∣•…•… digna∣tur. Bud.
• d 1.86

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• e 1.87

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• f 1.88

  Cra•…•…culum. Ministers must receive from God what they deliver to men.
• * 1.89

  Divine wor∣ship must have warrant▪ from God.
• a 1.90

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.91

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• c 1.92

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. A speciall charge to be especially •…•…eeded.
• a 1.93

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Make put for causing to be made.
• * 1.94

  What God giveth in charge must be done.
• b 1.95

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.96

  All things en∣joyned by God to be ob∣served.
• * 1.97

  Jam. 2. 10, 18. expound∣ed.
• * 1.98

  Obedience universall.
• * 1.99

  Partiall obe∣dience dange∣rous.
• a 1.100

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.101

  Why respect is be had to the manner of doing duty.
• * 1.102

  1. Examina∣tion.
• * 1.103

  2. Humiliation.
• * 1.104

  3. Abnegation.
• * 1.105

  4. Exhortati∣on.
• * 1.106

  5. Direction.
• * 1.107

  6. Consolation.
• a 1.108

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.109

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• c 1.110

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.111

  God directs how to wor∣ship him. Of Gods ma∣nifold ma∣king known his mind., See. Chap. 1. v. 1. Sect. 11.
• * 1.112

  Why God took Moses in∣to the Mount.
• * 1.113

  Solitarinesse fit for commu∣nion with God.
• * 1.114

  (a) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.115

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• c 1.116

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• d 1.117

  Noster il∣le Pontifex. Beza. Pare•…•…s. Iunius.
• * 1.118

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• e 1.119

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 quod derivatur a 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, unde va•…•…ia tempora mutuatur.
• f 1.120

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• g 1.121

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• h 1.122

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.123

  〈◊〉〈◊〉
• c 1.124

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.125

  1. What a Mediator is.
• * 1.126

  •…•…. Wh•…•… is there •…•… Media∣tor.
• * 1.127

  •…•…. Who were at variance.
• * 1.128

  •…•…. Who is the Mediator.
• * 1.129

  〈…〉〈…〉
• * 1.130

  7. Who par∣take of that benefit▪
• * 1.131

  8. How long lasteth this office.
• * 1.132

  Their misera∣ble plight who are without a Me∣diator.
• * 1.133

  Against other Mediators.
• * 1.134

  Vuigo dicitur qui divitem affectat thelo∣dives: qui sapi∣entem, thelo∣sapiens, &c. Ergo & hic thelo- hnmilis dicitur. i. vo∣lens-humilis, affectans hu∣militatem. Aug. Epist ad Paulin. Hypocrisis hu∣militatis. Oe∣cum-in loc.
• * 1.135

  The distincti∣on of Media∣tor o•…•… redemp∣tion and inter∣cession discus∣sed.
• * 1.136

  Christs Me∣diation a ground of confidence.
• * 1.137

  Do all in the name of this Mediator.
• * 1.138

  〈◊〉〈◊〉 to please him wh•…•…m 〈◊〉〈◊〉 Mediator hath pacified.
• * 1.139

  How Christ is the Mediator of the Cove∣nant.
• * 1.140

  Why Christ undertook to be a Mediator of the Cove∣nant.
• * 1.141

  Chris•…•…s love evidenced in his Mediation.
• * 1.142

  •…•…aith suppor∣t•…•…d by Christs Mediation.
• * 1.143

  Why covenant to be kept with God.
• a 1.144

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.145

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• c 1.146

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.147

  Promises to Jewes and Christians dif∣fer not in sub∣stance.
• * 1.148

  Wherein ly∣eth the diffe∣rence of pro∣mises.
• a 1.149

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.150

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.151

  (c) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• d 1.152

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• e 1.153

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. What meant by first cove∣nant.
• f 1.154

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• g 1.155

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.156

  What faultless is▪
• h 1.157

  'A.
• * 1.158

  Wherein the first covenant was faulty.
• a 1.159

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.160

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• c 1.161

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.162

  Impotency exempts not from blame,
• a 1.163

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.164

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.165

  c 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• a 1.166

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.167

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.168

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Why things to come are set down in the time pre∣sent.
• * 1.169

  See Chap. 4. v. 3 Sect. 24.
• a 1.170

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.171

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.172

  (c) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.173

  See Chap. •…•…. v. 6. Sect. 72.
• d 1.174

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• a 1.175

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• a 1.176

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 House vari∣ously taken.
• * 1.177

  The name Is∣rael.
• * 1.178

  The notati∣on of the name Iacob.
• b 1.179

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 supplantavit. I•…•…de 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Iacob
• * 1.180

  (c) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Calx
• d 1.181

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• e 1.182

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 〈◊〉〈◊〉.
• f 1.183

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Deus
• g 1.184

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 prin∣cipem se gerere 〈◊〉〈◊〉 •…•…patum 〈◊〉〈◊〉. Prov. 8. 16. Est. 1. •…•…2.
• * 1.185

  Notation of Iudah.
• * 1.186

  (g) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 •…•…cit. In Hiphil. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 celebra.
• * 1.187

  vit, Psal. 136. 1. I•…•…de 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Iudah.
• * 1.188

  (h) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Iu∣deus.
• * 1.189

  (i) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• k 1.190

  Iudaeus.
• l 1.191

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Iuda•…•…e.
• m 1.192

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Iudaizantes Se Iud•…•…os pro∣fitebantur.
• * 1.193

  Pray for the calling of the Jews.
• a 1.194

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• b 1.195

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.196

  What a cove∣nant is.
• * 1.197

  Two parts of a covenant.
• * 1.198

  Covenant humane.
• * 1.199

  Covenant di∣vine.
• * 1.200

  The four causes of a co∣venant.
• * 1.201

  1. The Effici∣ent.
• * 1.202

  The procuring cause.
• * 1.203

  2. The matte•…•… of a covenant.
• * 1.204

  3, The form.
• * 1.205

  4. The Ends of a covenant, Gods glory the supreme end.
• * 1.206

  Mans happi∣nesse a subor∣dinate end.
• * 1.207

  Gods conde∣scention to man in covenanting with him.
• * 1.208

  Gods covenant a prop to faith.
• * 1.209

  Gods Cove∣nant shewes.
• * 1.210

  1. What God expects of us.
• * 1.211

  2. What we may expect from God.
• * 1.212

  3. What pri∣viledges be∣long to us.
• * 1.213

  4 What is to be 〈◊〉〈◊〉 by us.
• * 1.214

  Two Cove∣nants.
• * 1.215

  One of works. The other of Grace.
• * 1.216

  What the Co∣venant of works is.
• * 1.217

  1. The Au∣thor of it.
• * 1.218

  2. The Ground thereof.
• * 1.219

  3. With whom it was made.
• * 1.220

  4. What was promised therein.
• * 1.221

  5. What was required thereby.
• * 1.222

  6. Mans abi∣lity to do what was re∣quited.
• * 1.223

  •…•…. The Seals of it.
• * 1.224

  8. The Ends thereof.
• * 1.225

  9. The Extent of it.
• * 1.226

  Why it was proclaimed after mans fall.
• * 1.227

  How reward may stand with grace.
• * 1.228

  How reward is of debt.
• * 1.229

  The covenant of works in∣structeth.
• * 1.230

  1. In the per∣fection of Gods will.
• * 1.231

  2. In mans duty.
• * 1.232

  3. In the mise∣ry of sinners.
• * 1.233

  4. In the need of a Redeemer
• * 1.234

  The Covenant of works gives matter of hu∣miliation.
• * 1.235

  1. For Adams sinne.
• * 1.236

  2. For natural corruption.
• * 1.237

  3. For actual sins.
• * 1.238

  4. For effects of sinne.
• * 1.239

  The Covenant of works di∣rects us.
• * 1.240

  1. To acquaint our selves with it.
• * 1.241

  2. To examine our selves by it.
• * 1.242

  The Covenant of works gives cause to prayse God.
• * 1.243

  1. For our Surety.
• * 1.244

  2. For freeing us from it.
• * 1.245

  Christian ab∣negation.
• * 1.246

  What the Co∣venant of Grace is.
• * 1.247

  Titles of the Covenant of Grace.
• * 1.248

  2. The Au∣thour.
• * 1.249

  3. The procu∣ring cause.
• * 1.250

  4. The Media∣tor.
• * 1.251

  See chap. 1. verse 9. Sect. 118.
• * 1.252

  5. The time when.
• * 1.253

  6. The occa∣sion.
• * 1.254

  7. The parties with whom.
• * 1.255

  8. The good promised.
• * 1.256

  9. The duties required.
• * 1.257

  10. The rati∣fication.
• a 1.258

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.259

  Gods special love to man.
• * 1.260

  Woe to them that reject the covenant of Grace.
• b 1.261

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.262

  Consolation from the co∣venant of grace.
• * 1.263

  Go boldly to God.
• * 1.264

  Oft eye the covenant.
• * 1.265

  Gratulation for the cove∣nant of grace.
• * 1.266

  The covenant of grace ever since Adams fall.
• * 1.267

  New and old covenant.
• * 1.268

  1. Wherein the new and old covenant agree.
• * 1.269

  1. Error. Temporall blessings only under the law.
• * 1.270

  2. Error. Two wayes to heaven.
• * 1.271

  3. Error. Limbus Pa∣trum Bellarm. Tom. 1. de, Christo. lib. 4. cap. 1.
• * 1.272

  Et Tom. 2. de Purgat. Lib. 2. cap. 6.
• * 1.273

  4. Error. An unknown place of bl•…•…sse.
• * 1.274

  Efficacy of Christs Sacri∣fice everla∣sting.
• * 1.275

  Infants bap∣tisme.
• * 1.276

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.277

  One Catho∣lick Church in all ages.
• * 1.278

  Gods mani∣sold wisdom.
• * 1.279

  Encrease of Gods good∣nesse.
• * 1.280

  Saints under the new cove∣nant advanced to greater glo∣ry.
• a 1.281

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.282

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• c 1.283

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• d 1.284

  ▪〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• a 1.285

  ▪〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.286

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• a 1.287

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. duco.
• b 1.288

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• c 1.289

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.290

  See Chap. 3. v. 16. Sect. 163.
• a 1.291

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 terr•…•…
• * 1.292

  (b) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. gigno, inde 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.293

  No kindnesse wins ungrati∣ous persons. See. Chap. 3. v. 8. Sect. 92.
• * 1.294

  A time of de∣liverance a fit time for cove∣nant.
• a 1.295

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.296

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• c 1.297

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• d 1.298

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 qui•…•… Pagnin. Vata∣bl. Mam. Tre∣mel. & Iuu.
• e 1.299

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• f 1.300

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• g 1.301

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• h 1.302

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 cum 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 vel 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 significat domi∣nare.
• a 1.303

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.304

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• c 1.305

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• d 1.306

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• e 1.307

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• a 1.308

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.309

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• a 1.310

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.311

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.312

  Littera scripta manet.
• * 1.313

  And prayer to other means.
• a 1.314

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.315

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• c 1.316

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• d 1.317

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• a 1.318

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.319

  (b) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• a 1.320

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.321

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.322

  Of the special relation be∣tween God and believers. See chap. 11. v. 16. Sect. 7•…•….
• a 1.323

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.324

  Of the notati∣on of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. See chap. 4. v. 9. Sect. 57.
• a 1.325

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.326

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• c 1.327

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• d 1.328

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• e 1.329

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• f 1.330

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• g 1.331

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• h 1.332

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• i 1.333

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• k 1.334

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• k 1.335

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• l 1.336

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.337

  Different ap∣plications of the know∣ledge here promised. 1. To celestial spirits.
• * 1.338

  2. To Apostles
• * 1.339

  3. To the primitive Churches.
• * 1.340

  4. To the cal∣ling of the Jewes.
• * 1.341

  5. To Enthu∣siast•…•….
• * 1.342

  6. To other graces.
• * 1.343

  Chald. Paraph. per •…•…onath. & Ioseph. Cox.
• * 1.344

  7. To all of the new co∣venant.
• * 1.345

  1 Compara∣tively.
• * 1.346

  2. Respective∣ly.
• * 1.347

  All Gods con∣federates know him.
• * 1.348

  Knowledge abounds un∣der the new covenant.
• * 1.349

  (a) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.350

  Vilenesse of sin.
• * 1.351

  Pardon of sin •…•… great ben•…•…∣fit.
• * 1.352

  Seek pardon 〈◊〉〈◊〉 sin.
• a 1.353

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Of the deriva∣tion of this word. See Chap. •…•…. v. 1•…•…. Sect. 180.
• c 1.354

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉▪ va∣stavit.
• * 1.355

  (b) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 pro∣pitius fuit.
• d 1.356

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 ope∣ruit.
• e 1.357

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Propitiator∣ium.
• f 1.358

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• a 1.359

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• a 1.360

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.361

  (b) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.362

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. ab 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. ex a, pri∣mativa & 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• c 1.363

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.364

  sequor vel avo∣ce Heb. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 rebel∣lare.
• d 1.365

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Sin hi•…•…ders not Gods fa∣vour.
• * 1.366

  All sins for∣given.
• * 1.367

  All sins fully pardoned.
• * 1.368

  How God re∣members sin no more. See Chap. 10. v. 18. Sect. 48.
• a 1.369

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.370

  A new form presupposeth a removall of the old.
• b 1.371

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.372

  The covenant with the Jews an old one.
• a 1.373

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.374

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.375

  (c) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• d 1.376

  Quod an∣tiquatur.
• e 1.377

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• f 1.378

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Senectus.
• g 1.379

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• h 1.380

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• i 1.381

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• k 1.382

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• l 1.383

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.