A continuation of the exposition of the Epistle of Paul the Apostle to the Hebrews viz, on the sixth, seventh, eight, ninth, and tenth chapters : wherein together with the explication of the text and context, the priesthood of Christ ... are declared, explained and confirmed : as also, the pleas of the Jews for the continuance and perpetuity of their legal worship, with the doctrine of the principal writers of the Socinians about these things, are examined and disproved / by J. Owen ...

VER. X.

For this is the Covenant that I will make with the House of Israel after those days, saith the Lord, I will give my Laws into their mind, and write them upon their hearts: and I will be unto them a God, and they shall be to me a people.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

God himself, in and by his own soveraign Wisdom, Grace, Goodness, Allsufficiency and Power, is to be considered as the onely Cause and Author of the New Covenant.

Or the abolishing of the Old Covenant, with the introduction and establishment of the New, is an act of the meer soveraign wisdom, grace and authority of God. It is his gracious disposal of us, and of his own grace. That whereof we had no contrivance, nor indeed the least desire.

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

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

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

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

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

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

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

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

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

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

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

3. The way for the introduction of this Covenant being thus prepared, it was solemnly enacted and confirmed in and by his death. For herein he offered that

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

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

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

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

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

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

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

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

1. The general nature both of the Covenant, and of the Promises, whereby it is here expressed, must briefly be enquired into, because there are various apprehen∣sions about them. For some suppose that there is an especial efficacy towards the

thing mentioned, intended in these Promises and no more; some judge that the things themselves, the event and end are so promised.

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

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

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

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

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

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

3. It is nowhere said nor intimated in the Scripture, that the efficacy of the New Covenant, and the accomplishment of the promises of it, should depend on and arise from the suitableness of its Precepts unto our Reason, or natural principles, but

it is universally and constantly ascribed unto the efficacy of the spirit and grace of God, not only enabling us unto Obedience, but enduing of us with a spiritual, su∣pernatural, vital principle, from which it may proceed.

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

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

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

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

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

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

4. It takes away that difference between this and the former Covenant, which it is the main scope of the Apostle to prove; at least leave the difference, to consist only in the gradual efficacy of outward means, which is most remote from his purpose. For there were by the Old Covenant means supplied to induce the Peo∣ple unto constant Obedience, and those in their kind powerful. This is pleaded by Moses, in the whole Book almost of Deuteronomy. For the scope of all his exhor∣tation unto Obedience, is to shew that God had so instructed them in the knowledge of his Will by giving of the Law, and had accompanied his teachings with so ma∣ny signal mercies, such effects of his mighty power, goodness and grace, that the Co∣venant, accompanied with such Promises and Threatnings, that therein life and death, temporal and eternal were set before them, all which made their Obedience so rea∣sonable and necessary, that nothing but Profligacy in wickedness could turn them from it. To this purpose are discourses multiplied in that Book. And yet notwith∣standing all this, it is added, That God had not circumcised their hearts to fear him and obey him always, as it is here promised. The communication of grace effectual, producing infallibly the good things proposed and promised in the minds and hearts of men, belonged not unto that Covenant. If therefore there be no more in the making of the New Covenant, but only the adding of more forcible outward means and motives, more suitable unto our Reasons, and meet to work on our Af∣fections, it differs only in some unassignable degrees from the former. But this is

directly contrary unto the promise in the Prophet, That it shall not be according un∣to it, or of the same kind, no more than Christ the High-Priest of it should be a Priest after the Order of Aaron.

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

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

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

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

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

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

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

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

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

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

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

1. The Subject spoken of, is the mind and heart. When the Apostle treats of the depravation and corruption of our nature, he placeth them 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,

Ephes. 4. 18. that is, the mind and the heart. These are in the Scripture the seat of natural corruption, the residence of the principle of alienation from the life of God, which is in us. Wherefore the renovation of our natures consists in the recti∣fying and curing of them, in the furnishing them with contrary Principles of Faith, Love and Adherence unto God. And we may observe, that

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

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

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

That which is to be put into this spiritual Receptacle, is in those words, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, my Laws, in the plural number. Expositors inquire what Laws are here in∣tended, whether the moral Law only, or others also. But there is no need of such enquiry. There is a Metonomy of the subject and effect in the words. It is that knowledge of the mind and will of God, which is revealed in the Law, and taught

by it which is promised. The Laws of God therefore are here taken largely, for the whole revelation of the mind and will of God. So doth 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 originally signifie Doctrine, or Instruction. By what way or revelation soever God makes known himself and his will unto us, requiring our obedience therein, it is all com∣prised in that expression of his Laws.

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

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

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

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

1. The work of Grace in the New Covenant passeth on the whole Soul in all its faculties, powers and affections, unto their change and renovation. The whole was

corrupted, and the whole must be renewed. The image of God was originally in and upon the whole, and on the loss of it the whole was depraved; see 1 Thess. 5. 23.

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

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

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

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

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

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

Unto the manifestation of the foundation of it, some things must be pre∣mised.

1. Upon the entrance of Sin there continued no such Covenant Relation between God and man, as that by virtue thereof, he should be their God, and they should be his people. God continued still in the full enjoyment of his Soveraignty over men, which no Sin, nor Rebellion, nor Apostasie of man could in the least impeach. And man continued under an obligation unto dependance on God, and subjection unto his will in all things. For these cannot be separated from his nature and being, un∣til final judgment be executed, after which God rules over them only by power, with∣out any respect unto their wills or obedience. But that especial Relation of mu∣tual interest by virtue of the first Covenant ceased between them.

2. God would not enter into any other Covenant with sinful fallen man to be a God unto them, and to take them to be a peculiar people unto him immediately in their own persons; nor was it consistent with his wisdom and goodness so to do. For if man was not stedfast in Gods Covenant, but brake and disannulled it when he was sinless and upright, only created with a possibility of defection, what expectations could there be that now he was fallen, and his nature wholly depraved, any new Covenant should be of use unto the glory of God, or advantage of man? To enter into a new Covenant that must necessarily be broken unto the aggravation of the

misery of man, became not the wisdom and goodness of God. If it be said, God might have so made a New Covenant immediately with man, so as to secure their future obedience, and so to have made it firm and stable; I answer it would not have become the Divine wisdom and goodness to have dealt better with men after their Rebellion and Apostasie than before, namely on their own account. He did in our first Creation communicate unto our nature all that grace, and all those pri∣viledges which in his wisdom he thought meet to endow it withall, and all that was necessary to make them who were partakers of it everlastingly blessed. To suppose that on its own account alone he would immediately collate more grace upon it, is to suppose him singularly well pleased with our Sin and Rebellion. This then God would not do. Wherefore

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

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

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

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

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

of a Mediator. Hereon the Promises are made unto him, and the fulness of grace is laid up in him, John 1. 14. Col. 1. 17. Chap. 2. 2. Eph. 3. 8. 2 Cor. 1. 21.

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

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

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

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

1. On the part of God it is, I will be unto them a God; or as it is elsewhere ex∣pressed, I will be their God. And we must make a little enquiry into this unspeak∣able Priviledge, which Eternity only will fully unfold.

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

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

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

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

And we may observe,

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

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

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

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

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

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

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

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

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

Notes

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• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.