Hebrews 8:10-12

Ὅτι αὕτη ἡ διαθήκη ἣν διαθήσομαι τῷ οἴκῳ Ἰσραὴλ μετὰ τὰς ἡμέρας ἐκείνας, λέγει Κύριος, διδοὺς νόμους μου εἰς τὴν διάνοιαν αὐτῶν, καὶ ἐπὶ καρδίας αὐτῶν ἐπιγράψω αὐτούς · καὶ ἔσομαι αὐτοῖς εἰς Θεὸν, καὶ αὐτοὶ ἔσονταί μοι εἰς λαόν · καὶ οὐ μὴ διδάξωσιν ἕκαστος τὸν πλησίον αὑτοῦ, καὶ ἕκαστος τὸν ἄδελφον αὑτοῦ, λέγων, Γνῶθι τὸν Κύριον · ὅτι πάντες εἰδήσουσί με, ἀπὸ μικροῦ αὐτῶν ἕως μεγάλου αὐτῶν · ὄτι ἵλεως ἔσομαι ταῖς ἀδικίαις αὐτῶν, καὶ τῶν ἁμαρτιῶν καὶ τῶν ἀνομιῶν αὐτῶν οὐ μὴ μνησθῶ ἔτι [9]

[9] VARIOUS READING. Τὸν πλησίον has been rejected, and τὸν πολίτην substituted as the proper reading, by Griesbach, Scholz, Lachmann, and Tischendorf. All the uncial MSS., with most of the versions, vindicate the propriety of the change. ED.

The design of the apostle, or what is the general argument which he is in pursuit of, must still be borne in mind throughout the consideration of the testimonies he produceth in the confirmation of it. And this is, to prove that the Lord Christ is the mediator and surety of a better covenant than that wherein the service of God was managed by the high priests according unto the law. For hence it follows that his priesthood is greater and far more excellent than theirs. To this end he doth not only prove that God promised to make such a covenant, but also declares the nature and properties of it, in the words of the prophet. And so, by comparing it with the former covenant, he manifests its excellency above it. In particular, in this testimony the imperfection of that covenant is demonstrated from its issue. For it did not effectually continue peace and mutual love between God and the people; but being broken by them, they were thereon rejected of God. This rendered all the other benefits and advantages of it useless. Wherefore the apostle insists from the prophet on those properties of this other covenant which infallibly prevent the like issue, securing the people's obedience for ever, and so the love and relation of God unto them as their God.

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

And we may consider in the words,

1. The particle of introduction, ὅτι, answering the Hebrew כִּי.

2. The subject spoken of, which is διαθήκη; with the way of making it, ἥν διαθήσομαι , “which I will make.”

3. The author of it, the Lord Jehovah; “I will...... saith the Lord.”

4. Those with whom it was to be made, “the house of Israel.”

5. The time of making it, “after those days.”

6. The properties, privileges, and benefits of this covenant, which are of two sorts:

(1.) Of sanctifying, inherent grace; described by a double consequent:

[1.] Of God's relation unto them, and theirs to him; “I will be to them a God, and they shall be to me a people,” Hebrews 10:10.

[2.] Of their advantage thereby, without the use of such other aids as formerly they stood in need of, Hebrews 10:11.

(2.) Of relative grace, in the pardon of their sins, Hebrews 10:12. And sundry things of great. weight will fall into consideration under these several heads.

Hebrews 8:10. 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.

1. The introduction of the declaration of the new covenant is by the particle ὅτι. The Hebrew כִּי, 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 ὅτι, is rendered by some quamobrem, “wherefore; and by 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 בְּרִית, here διαθήκη. And the way of making it, in the prophet אֶכְרֹת; which is the usual word whereby the making of a covenant is expressed. For signifying to “cut,” to “strike,” to “divide,” respect is had in it unto the sacrifices wherewith covenants were confirmed. Thence also were “foedus percutere,” and “foedus ferire.” See Genesis 15:9-10; Genesis 15:18. אֶתּ, or עַם, that is, “cure,” which is joined in construction with it, Genesis 15:18; Deuteronomy 5:2. The apostle renders it by διαθήσομαι, and that with a dative case without a preposition, τῷ οἴκῳ , “I will make” or “confirm unto.” He had used before συντελέσω to the same purpose.

We render the words בְּרִית and διαθήκη in this place by a “covenant,” though afterward the same word is translated by a “testament.” A covenant properly is a compact or agreement on certain terms mutually stipulated by two or more parties. As promises are the foundation and rise of it, as it is between God and man, so it compriseth also precepts, or laws of obedience, which are prescribed unto man on his part to be observed. But in the description of the covenant here annexed, there is no mention of any condition on the part of man, of any terms of obedience prescribed unto him, but the whole consists in free, gratuitous promises, as we shall see in the explication of it. Some hence conclude that it is only one part of the covenant that is here described. Others observe from hence that the whole covenant of grace as a covenant is absolute, without any conditions on our part; which sense Estius on this place contends for. But these things must be further inquired into:

(1.) The word בְּרִית, used by the prophet, doth not only signify a “covenant” or compact properly so called, but a free, gratuitous promise also. Yea, sometimes it is used for such a free purpose of God with respect unto other things, which in their own nature are incapable of being obliged by any moral condition. Such is God's covenant with day and night, Jeremiah 33:20; Jeremiah 33:25. And so he says that he “made his covenant,” not to destroy the world by water any more, “with every living creature,” Genesis 9:10-11. Nothing, therefore, can be argued for the necessity of conditions to belong unto this covenant from the name or term whereby it is expressed in the prophet. A covenant properly is συνθήκη, but there is no word in the whole Hebrew language of that precise signification.

The making of this covenant is declared by כָּרַתִּי. But yet neither doth this require a mutual stipulation, upon terms and conditions prescribed, unto an entrance into covenant. For it refers unto the sacrifices wherewith covenants were confirmed; and it is applied unto a mere gratuitous promise, Genesis 15:18, “In that day did the LORD make a covenant with Abram, saying, Unto thy seed will I give this land.”

As unto the word διαθήκη , 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 covenant was more excellent than the former, especially as to security that the covenant relation between God and the people should not be broken or disannulled. For this is the principal thing which the apostle designs to prove in this place; and the want of an observation thereof hath led many out of the way in their exposition of it. If, therefore, this be not an entire description of the covenant, there might yet be something reserved essentially belonging thereunto which might frustrate this end. For some such conditions might yet be required in it as we are not able to observe, or could have no security that we should abide in the observation of them: and thereon this covenant might be frustrated of its end, as well as the former; which is directly contrary unto God's declaration of his design in it.

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

[1.] This would render the 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 mere 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 stubborn. See Deuteronomy 7:7-8; Deuteronomy 9:4-5.

[2.] It is contrary unto the nature, ends, and express properties of this covenant. For there is nothing that can be thought or supposed to be such a condition, but it is comprehended in the promise of the covenant itself; for all that God requireth in us is proposed as that which himself will effect by virtue of this covenant.

(4.) It is certain, that in the outward dispensation of the covenant, wherein the grace, mercy, and terms of it are proposed unto us, many things are required of us in order unto a participation of the benefits of it; for God hath ordained, that all the mercy and grace that is prepared in it shall be communicated unto us ordinarily in the use of outward means, wherewith a compliance is required of us in a way of duty. To this end hath he appointed all the ordinances of the gospel, the word and sacraments, with all those duties, public and private, which are needful to render them effectual unto us. For he will take us ordinarily into this covenant in and by the rational faculties of our natures, that he may be glorified in them and by them. Wherefore these things are required of us in order unto the participation of the benefits of this covenant. And if, therefore, any one will call our attendance unto such duties the condition of the covenant, it is not to be contended about, though properly it is not so. For,

[1.] God doth work the grace of the covenant, and communicate the mercy of it, antecedently unto all ability for the performance of any such duty; as it is with elect infants.

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

[3.] He actually takes some into the grace of the covenant whilst they are engaged in an opposition unto the outward dispensation of it. An example of this grace he gave in Paul.

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

(6.) Unto a full and complete interest in all the promises of the covenant, faith on our part, from which evangelical repentance is inseparable, is required. But whereas these also are wrought in us by virtue of that promise and grace of the covenant which are absolute, it is a mere strife about words to contend whether they may be called conditions or no. Let it be granted on the one hand, that we cannot have an actual participation of the relative grace of this covenant in adoption and justification, without faith or believing; and on the other, that this faith is wrought in us, given unto us, bestowed upon us, by that grace of the covenant which depends on no condition in us as unto its discriminating administration, and I shall not concern myself what men will call it.

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

(8.) The benefits of the covenant are of two sorts:

[1.] The grace and mercy which it doth collate.

[2] The future reward of glory which it doth promise.

Those of the former sort are all of them means appointed of God, which we are to use and improve unto the obtaining of the latter, and so may be called conditions required on our part. They are only collated on us, but conditions as used and improved by us.

(9.) Although διαθήκη , the word here used, may signify and be rightly rendered a “covenant,” in the same manner as בְּרִית doth, yet that which is intended is properly a “testament,” or a “testamentary disposition” of good things. It is the will of God in and by Jesus Christ, his death and bloodshedding, to give freely unto us the whole inheritance of grace and glory. And under this notion the covenant hath no condition, nor are any such either expressed or intimated in this place.

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

Obs. 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 grace shall be supplied in the new for all the duties of obedience that are required of us.

Obs. 3. All things in the new covenant being proposed unto us by the way of promise, it is faith alone whereby we may attain a participation of them. For faith only is the grace we ought to exercise, the duty we ought to perform, to render the promises of God effectual to us, Hebrews 4:1-2.

Obs. 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.

3. The author of this covenant is God himself: “I will make it, saith the LORD.” This is the third time that this expression, “Saith the Lord,” is repeated in this testimony. The work expressed, in both the parts of it, the disannulling of the old covenant and the establishment of the new, is such as calls for this solemn interposition of the authority, veracity, and grace of God. “I will do it, saith the Lord.” And the mention hereof is thus frequently inculcated, to beget a reverence in us of the work which he so emphatically assumes unto himself. And it teacheth us that,

Obs. 5. God himself, in and by his own sovereign wisdom, grace, goodness, all-sufficiency, and power, is to be considered as the only cause and author of the new covenant; or, the abolishing of the old covenant, with the introduction and establishment of the new, is an act of the mere sovereign wisdom, grace, and authority of God. It is his gracious disposal of us, and of his own grace; that whereof we had no contrivance, nor indeed the least desire.

4. It is declared whom this new covenant is made withal: “With the house of Israel.” Hebrews 8:8, 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 out among the people in the days of Rehoboam. Before, they were called Israel only. And as in Hebrews 8:8 they were mentioned distinctly, to testify that none of the seed of Abraham should be absolutely excluded from the grace of the covenant, however they were divided among themselves; so here they are all jointly expressed by their ancient name of Israel, to manifest that all distinctions on the account of precedent privileges should be now taken away, that “all Israel might be saved.” But we have showed before, that the whole Israel of God, or the church of the elect, are principally intended hereby.

5. The time of the accomplishment of this promise, or making of this covenant, is expressed, “After those days.” There are various conjectures about the sense of these words, or the determination of the time limited in them.

Some suppose respect is had unto the time of giving the law on mount Sinai. Then was the old covenant made with the fathers; but after those days another should be made. But whereas that time, “those days,” were so long past before this prophecy was given out by Jeremiah, namely, about eight hundred 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 showed 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, Malachi 4:4-6. But when this new covenant was to be made, the old was to be abolished and removed, as the apostle expressly affirmeth, Hebrews 8:13. The promise is not of new obligation, or new assistance unto the observance of the old covenant, but of making a new one quite of another nature, which then was not done.

Some judge that these words, “after those days,” refer unto what went immediately before, “And I regarded them not:” which words include the total rejection of the Jews. ‘After those days wherein both the house of Judah and the house of Israel shall be rejected, I will make a new covenant with the whole Israel of God.'But neither will this hold the trial; for,

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

(2.) By this interpretation the whole house of Israel, or all the natural posterity of Abraham, would be utterly excluded from any interest in this promise. But this cannot be allowed: for it was not so “de facto,” a remnant being taken into covenant; which though but a remnant in comparison of the whole, yet in themselves so great a multitude, as that in them the promises made unto the fathers were confirmed. Nor on this supposition would this prediction of a new covenant have been any promise unto them, or any of them, but rather a severe denunciation of judgment. But it is said expressly, that God would make this covenant with them, as he did the former with their fathers; which is a promise of grace and mercy.

Wherefore “after those days,” is as much as in those days, an indeterminate season for a certain. So, “in that day,” is frequently used in the prophets, Isaiah 24:21-22; Zechariah 12:11. A time, therefore, certainly future, but not determined, is all that is intended in this expression, “after those days.” And herewith most expositors are satisfied. Yet is there, as I judge, more in the words.

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

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

(1.) The first peculiar entrance into it was made by the ministry of John the Baptist. Him had God raised to send under the name and in the spirit and power of Elijah, to prepare the way of the Lord, Malachi 4. Hence is his ministry called “the beginning of the gospel,” Mark 1:1-2. Until his coming, the people were bound absolutely and universally unto the covenant in Horeb, without alteration or addition in any ordinance of worship. But his ministry was designed to prepare them, and to cause them to look out after the accomplishment of this promise of making the new covenant, Malachi 4:4-6. And these by whom his ministry was despised, did “reject the counsel of God against themselves,” that is, unto their ruin; and made themselves liable to that utter excision with the threatening whereof the writings of the Old Testament are closed, Malachi 4:6. He therefore called the people off from resting in or trusting unto the privileges of the first covenant, Matthew 3:8-10; preached unto them a doctrine of repentance; and instituted a new ordinance of worship, whereby they might be initiated into a new state or condition, a new relation unto God. And in his whole ministry he pointed at, and directed and gave testimony unto Him who was then to come to establish this new covenant. This was the beginning of the accomplishment of this promise.

(2.) The coming in the flesh and personal ministry of our Lord Jesus Christ himself, was an eminent advance and degree therein. The dispensation of the old covenant did yet continue; for he himself, as “made of a woman,” was “made under the law,” yielding obedience unto it, observing all its precepts and institutions. But his coming in the flesh laid an axe unto the root of that whole dispensation; for therein the main end that God designed thereby towards that people was accomplished. The interposition of the law was now to be taken away, and the promise to become all unto the church. Hence upon his nativity this covenant was proclaimed from heaven, as that which was immediately to take place, Luke 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 prophecies concerning him, evidence given that he was the Messiah, the mediator of the new covenant. Herein was a declaration made of the person in and by whom it was to be established: and therefore he told them, that unless they believed it was he who was so promised, they should die in their sins.

(3.) The way for the introduction of this covenant being thus prepared, it was solemnly enacted and confirmed in and by his death; for herein he offered that sacrifice to God whereby it was established. And hereby the promise properly became διαθήκη, a “testament,” as our apostle proves at large, Hebrews 9:14-16. And he declares in the same place, that it answered those sacrifices whose blood was sprinkled on the people and the book of the law, in the confirmation of the first covenant; which things must be treated of afterwards. This was the center wherein all the promises of grace did meet, and from whence they derived their efficacy. From henceforward the old covenant, and all its administrations, having received their full accomplishment, did abide only in the patience of God, to be taken down and removed out of the way in his own time and manner; for really and in themselves their force and authority did then cease, and was taken away. See Ephesians 2:14-16; Colossians 2:14-15. But our obligation unto obedience and the observance of commands, though formally and ultimately it be resolved into the will of God, yet immediately it respects the revelation of it, by which we are directly obliged. Wherefore, although the causes of the removal of the old covenant had already been applied thereunto, yet the law and its institutions were still continued not only lawful but useful unto the worshippers, until the will of God concerning their abrogation was fully declared.

(4.) This new covenant had the complement of its making and establishment in the resurrection of Christ. For in order hereunto the old was to have its perfect end. God did not make the first covenant, and therein revive, represent, and confirm the covenant of works, with the promise annexed unto it, merely that it should continue for such a season, and then die of itself, and be arbitrarily removed; but that whole dispensation had an end which was to be accomplished, and without which it was not consistent with the wisdom or righteousness of God to remove it or take it away. Yea, nothing of it could be removed, until all was fulfilled. It was easier to remove heaven and earth than to remove the law, as unto its right and title to rule the souls and consciences of men, before all was fulfilled. And this end had two parts:

[1.] The perfect fulfilling of the righteousness which it required. This was done in the obedience of Christ, the surety of the new covenant, in the stead of them with whom the covenant was made.

[2.] That the curse of it should be undergone. Until this was done, the law could not quit its claim unto power over sinners. And as this curse was undergone in the suffering, so it was absolutely discharged in the resurrection of Christ. For the pains of death being loosed, and he delivered from the state of the dead, the sanction of the law was declared to be void, and its curse answered. Hereby did the old covenant so expire, as that the worship which belonged unto it was only for a while continued, in the patience and forbearance of God towards that people.

(5.) The first solemn promulgation of this new covenant, so made, ratified, and established, was on the day of Pentecost, seven weeks after the resurrection of Christ. And it answered the promulgation of the law on mount Sinai, the same space of time after the delivery of the people out of Egypt. From this day forward the ordinances of worship, and all the institutions of the new covenant, became obligatory unto all believers. Then was the whole church absolved from any duty with respect unto the old covenant, and the worship of it, though it was 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 vanished and disappeared.

The circumstances of the making of this covenant being thus cleared, the nature of it in its promises is next proposed unto us. And in the exposition of the words we must do these two things:

1. Inquire into the general nature of these promises.

2. Particularly and distinctly explain them:

FIRST, The general nature both of the covenant and of the promises whereby it is here expressed must briefly be inquired into, because there are various apprehensions about them. For some suppose that there is an especial efficacy towards the things 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 Schlichtingius expresseth himself on this place:

“Non ‘ut olim curabo leges meas in lapideis tantum tabulis inscribi, sed tale foedus cum illis feriam ut meae leges ipsis eorum mentibus et cordibus insculpantur:' apparet haec verba intra vim et efficaciam accipienda esse, non veto ad ipsum inscriptionis effectum necessario porrigenda, qui semper in libera hominis potestate positus est; quod ipsum docent et sequentia Dei verba, Hebrews 8:12. Quibus ipse Deus causam seu modum ac rationem hujus rei aperit, quae ingenti illius gratia ac misericordia populo exhibenda continetur. Hac futurum dicit ut populus tanto ardore sibi serviat, suasque leges observet. Sensus ergo est, ‘tale percutiam foedus quod maximas et suficientissimas vires habebit populum meum in officio continendi.'”

And another:

“I will, instead of these external, carnal ordinances and observations, give them spiritual commands for the regulating of their affections, precepts most agreeable unto all men, [made] by the exceeding greatness of that grace and mercy. In this and many other particulars I shall incline their affections willingly to receive my law.”

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

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

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

2. It is the event, or the effect itself, that is directly promised, and not any such efficacy of means as might be frustrated. 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, 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 us with a spiritual, supernatural, vital principle, from which it may proceed.

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

5. The putting the laws of God in our minds, and the writing of them in our hearts, that we may know him, and fear him always, is promised in the same way and manner as is the forgiveness of sin, verse 12; and it is hard to affix such a sense unto that promise, as that God will use such and such means that our sins may be pardoned, which yet may all of them fail.

6. As this exposition is no way suited unto the words of the text, nor of the context, or scope of the place, so indeed it overthrows the nature of the new covenant, and the grace of our Lord Jesus Christ, which comes thereby. For,

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

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

(3.) The covenant can hereon in no sense be a testament; which our apostle afterwards proves that it is, and that irrevocably ratified by the death of the testator. For there can, on this supposition, be no certain heir unto whom Christ did bequeath his goods, and the inheritance of mercy, grace, and glory. This would make this testament inferior to 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 it leaves the difference to consist only in the gradual efficacy of outboard means; which is most remote from his purpose. For there were by the old covenant means supplied to induce the people unto constant obedience, and those in their kind powerful. This is pleaded by Moses, in the whole book almost of Deuteronomy. For the scope of all his exhortations unto obedience is to show that God had so instructed them in the knowledge of his will by giving of the law, and had accompanied his teachings with so many signal mercies, such effects of his mighty power, goodness, and grace; that the covenant was accompanied with such promises and threatenings, that therein life and death temporal and eternal were set before them; all which made their obedience so reasonable and necessary, that nothing but profligacy in wickedness could turn them from it. To this purpose are discourses multiplied in that book. And yet notwithstanding all this, it is added, “that God had not circumcised their hearts to fear him and obey him always,” as it is here promised. The communication of grace effectual, producing infallibly the good things proposed and promised in the minds and hearts of men, belonged not unto that covenant. If, therefore, there be no more in the making of the new covenant but only the adding of more forcible outward means and motives, more suitable unto our reasons, and meet to work on our affections, it differs only in some unassignable degrees from the former. But this is directly contrary unto the promise in the prophet, that it shall not be according unto it, or of the same kind; no more than Christ, the high priest of it, should be a priest after the order of Aaron.

(5.) It would on this supposition follow, that God might fulfill his promise of “putting his laws in the minds of men, and writing them in their hearts,” and yet none have the laws put into their minds, nor written in their hearts; which things are not reconcilable by any distinction unto the ordinary reason of mankind.

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

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

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

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

Ans. The making of this covenant may be considered two ways:

1. As unto the preparation and proposition of its terms and conditions.

2. As unto the internal stipulation between God and the souls of men.

In this sense alone God is properly said to make this covenant with any. The preparation and proposition of laws are not the making of the covenant. And therefore all with whom this covenant is made are effectually sanctified, justified, and saved.

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

The first two 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 restoration of the image of God in us, that is, our sanctification, which is promised in these words. And there are two things in the words both doubly expressed:

1. The subject wrought upon; which is the “mind” and the “heart.”

2. The manner of producing the effect mentioned in them; and that is by “putting” and “writing.” And,

3. The things by these means so communicated; which are 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 τῇ διανοίᾳ and ἐν τῇ καρδίᾳ , Ephesians 4:18; that is, “the mind and the heart.” These are, in the Scripture, the seat of natural corruption, the residence of the principle of alienation from the life of God which is in us. Wherefore the renovation of our natures consists in the rectifying and curing of them, in the furnishing them with contrary principles of faith, love, and adherence unto God. And we may observe, that,

Obs. 6. 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 is in its residence and power to deprave our natures. This is the difference about the extent of the new covenant, and the grace of it: Some would have it to extend unto all persons, in its tender and conditional proposition; but not unto all things, as unto its efficacy in the reparation of our natures. Others assert it to extend unto all the effects of sin, in the removal of them, and the cure of our natures thereby; but as unto persons, it is really extended unto none but those in whom these effects are produced, whatever be its outward administration, which was also always limited: unto whom I do subscribe.

The first thing mentioned is the “mind.” קֶרֶבּ the apostle renders by διάνοια, “the inward part.” The mind is the most secret, inward part or power of the soul. And the prophet expresseth it by the “inward part,” because it is the only safe and useful repository of the laws of God. When they are there laid up, we shall not lose them; neither men nor devils can take them from us. And he also declares wherein the excellency of covenant obedience doth consist. It is not in the conformity of our outward actions unto the law, although that be required therein also; but it principally lieth in the inward parts, where God searcheth for and regardeth truth in sincerity, Psalms 51:6. Wherefore διάνοια is the “mind and understanding,” whose natural depravation is the spring and principle of all disobedience; the cure whereof is here promised in the first place. In the outward administration of the means of grace, the affections, or, 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, Romans 12:2; Ephesians 4:23; and the opening of the eyes of our understandings, Ephesians 1:17-18; God shining into our hearts, to give us the knowledge of his glory in the face of Jesus Christ, 2 Corinthians 4:6. Hereby the enmity against God, the vanity, darkness, and alienation from the life of God, which the mind naturally is possessed and filled withal, are taken away and removed, of the nature of which work I have treated at large elsewhere; [10] for the law of God in the mind, is the saving knowledge of the mind and will of God, whereof the law is the revelation, communicated unto it and implanted in it.

[10] See his treatise on the Holy Spirit, vol. 3 of his miscellaneous works. ED.

2. The way whereby God in the covenant of grace thus works on the mind is expressed by διδούς : so the apostle tenders נָתַתִּי, “I will give.” Διδούς, “giving,” may by an enallage be put for δώσα, “I will give.” So is it expressed in the next clause, ἐπιγράψω , in the future tense, “I will write.” The word in the prophet is, “I will give;” we render it, “I will put.” But there are two things intimated in the word:

(1.) The freedom of the grace promised; it is a mere grant, gift, or donation of grace.

(2.) The efficacy of it. That which is given of God unto any is received by them, otherwise it is no gift. And this latter is well expressed by the word used by us, “I will put;” which expresseth an actual communication, and not a fruitless tender. This the apostle renders emphatically, διδούς; that is, εἰμί , ‘This is that which I do, am doing in this covenant; namely, freely giving that grace whereby my laws shall be implanted on the minds of men.'

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

That which is to be put into this spiritual receptacle is in these words, Τοὺς νόμους μου , “My laws;” in the plural number. Expositors inquire what laws are here intended, whether the moral law only, or others also. But there is no need of such inquiry. There is a metonymy 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 תּוֹרָה originally signify “doctrine” or “instruction.” By what way or revelation soever God makes known himself and his will unto us, requiring our obedience therein, it is all comprised in that expression of “his laws.”

From these things we may easily discern the nature of that grace which is contained in this first branch of the first promise of the covenant. And this is, the effectual operation of his Spirit in the renovation and saving illumination of our minds, whereby they are habitually made conformable unto the whole law of God, that is, the rule and the law of our obedience in the new covenant, and enabled unto all acts and duties that are required of us. And this is the first grace promised and communicated unto us by virtue of this covenant, as it was necessary that so it should be. For,

1. The mind is the principal seat of all spiritual obedience.

2. The proper and peculiar actings of the mind, in discerning, knowing, judging, must go before the actings of the will and affections, much more all outward practices.

3. The depravation of the mind is such, by blindness, darkness, vanity, and enmity, that nothing can inflame our souls, or make an entrance towards the reparation of our natures, but an internal, spiritual, saving operation of grace upon the mind.

4. Faith itself is principally ingenerated by an infusion of saving light into the mind, 2 Corinthians 4:4; 2 Corinthians 4:6. So,

Obs. 7. 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.

The second part of this first promise of the covenant is expressed in these words, “And will write them upon their hearts;” which is that which renders the former part actually effectual.

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

Obs. 8. 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 Thessalonians 5:23.

Obs. 9. To take away the necessity and efficacy of renewing, changing, sanctifying grace, consisting in an internal, efficacious operation of the principles, habits, and acts of internal grace and obedience, is plainly to overthrow and reject the new covenant.

Obs. 10. We bring nothing to the new covenant but our hearts, as tables to be written 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 to me a people.” This is indeed a distinct promise by itself, summarily comprising all the blessings and privileges of the covenant. And it is placed in the center of the account given of the whole, as that from whence all the grace of it doth spring, wherein all the blessings of it do consist, and whereby they are secured. Howbeit in this place it is peculiarly mentioned, as that which hath its foundation in the foregoing promise. For this relation, which implies mutual acquiescency in each other, could not be, nor ever had been, if the minds and hearts of them who are to be taken into it were not changed and renewed. For neither could God approve of and rest in his love towards them, whilst they were enemies unto him in the depravation of their natures; nor could they find rest or satisfaction in God, whom they neither knew, nor liked, nor loved.

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

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

Two things we must therefore consider, to discover the nature of this relation:

1. The foundation of it.

2. The mutual actings in it by virtue of this relation.

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

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

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

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

How it was needful that this mediator should be God and man in one person; how he became so to undertake for us, and in our stead; what was the especial covenant between God and him as unto the work which he undertook personally to perform; have, according unto our poor weak measure and dark apprehension of these heavenly things, been declared at large in our Exercitations on this epistle, and yet more fully in our discourse of the mystery and glory of the person of Christ. [11] Wherefore, as unto this new covenant, it was firstly made with Jesus Christ, the surety of it and undertaker in it. For,

[11] See Exerc. xxv.-xxxiv.; and vol. 1 of the author's miscellaneous works.

(1.) God neither would nor, “salva justitia, sapientia, et honore,” could, treat immediately with sinful, rebellious men on terms of grace for the future, until satisfaction was undertaken to be made for sins past, or such as should afterwards fall out. This was done by Christ alone; who was therefore the πρῶτον δεκτικόν of this covenant and all the grace of it. 2 Corinthians 5:19-20; Galatians 3:13-14; Romans 3:25.

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

(3.) That grace which was to be the spring of all the blessings of this covenant, unto the glory of God and salvation of the church, was to be deposited in some safe hand, for the accomplishment of these ends. In the first covenant, God at once committed unto man that whole stock of grace which was necessary to enable him unto the obedience of it. And the grace of reward which he was to receive upon the performance of it, God reserved absolutely in his own hand; yea, so as that perhaps man did not fully understand what it was. But all was lost at once that was committed unto our keeping, so as that nothing at all was left to give us the least relief as unto any new endeavors. Wherefore God will now secure all the good things of this covenant, both as to grace and glory, in a third hand, in the hand of a mediator. Hereon the promises are made unto him, and the fullness of grace is laid up in him, John 1:14; Colossians 1:19; Colossians 2:3; Eph 3:8; 2 Corinthians 1:20.

(4.) As he was the mediator of this covenant, God became his God, and he became the servant of God in a peculiar manner. For he stood before God in this covenant as a public representative of all the elect. See our comment on Hebrews 1:5; Hebrews 1:8-9; Hebrews 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 came by virtue thereof to be our God and Father, John 20:17; Hebrews 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,

Obs. 11. 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.

2. The nature of this covenant relation is expressed on the one side and the other: “I will be unto them a God, and they shall be to me a people:”

(1.) On the part of God it is, “I will be unto them a God;” or, as it is elsewhere expressed, “I will be their God.”

And we must make a little inquiry into this unspeakable privilege, which eternity only will fully unfold:

[1.] The person speaking is included in the verb, καὶ ἕσομαι , “I will be;”

‘I, Jehovah, who make this promise.'And herein God proposeth unto our faith all the glorious properties of his nature: ‘I, who am that I am, Jehovah, goodness and being itself, and the cause of all being and goodness to others; infinitely wise, powerful, righteous, etc. 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: Genesis 17:1, “I am God Almighty; walk before me.” Hence, to give establishment and security to our faith, he hath in his word revealed himself by so many names, titles, properties, and that so frequently; it is that we may know him who is our God, what he is, and what he will be unto us. And the knowledge of him, as so revealing himself, is that which secures our confidence, faith, hope, fear, and trust. “The LORD will be a refuge for the oppressed, a refuge in times of trouble; and they that know thy name will put their trust in thee,” Psalms 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 st . An all-sufficient preserver; and,

2 dly . An all-sufficient rewarder: so himself declares the meaning of this expression, Genesis 17:1; Genesis 15:1. ‘I will be all this unto them that I am a God unto in the way of preservation and recompence,' Hebrews 11:6.

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

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

And we may observe,

Obs. 12. As nothing less than God becoming our God could relieve, help, and save us, so nothing more can be required thereunto.

Obs. 13. 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.

Obs. 14. It is from the engagement of the properties of the divine nature that this covenant is “ordered in all things and sure.” Infinite wisdom hath provided it, and infinite power will make it effectual.

Obs. 15. As the grace of this covenant is inexpressible, so are the obligations it puts upon us unto obedience.

(2.) The relation of man unto God is expressed in these words, “And they shall be unto. me a people;” or, “They shall be my people.” And two things are contained herein:

[1.] God's owning of them to be his in a peculiar manner, according to the tenor and promise of this covenant, and dealing with them accordingly. Λαὸς περιούσιος, Titus 2:14, “A peculiar people.” Let others take heed how they meddle with them, lest they intrench on God's propriety, Jeremiah 2:3.

[2.] There is included in it that which is essentially required unto their being his people, namely, the profession of all subjection or obedience unto him, and all dependence upon him. Wherefore this also belongs unto it, namely, their avouching this God to be their God, and their free engagement unto all that obedience which in the covenant he requireth. For although this expression, “And they shall be unto me a people,” seems only to denote an act of God's grace, assuming of them into that relation unto himself, yet it includes their avouching him to be their God, and their voluntary engagement Of obedience unto him as their God. When he says, “Ye are my people;” they also say, “Thou art my God,” Hosea 2:23.Yet is it to be observed,

Obs. 16. 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.

Obs. 17. Those whom God makes a covenant withal, are his in a peculiar manner. And the profession hereof is that which the world principally maligneth in them, and ever did so from the beginning.

Hebrews 8:11. 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.

The second general promise, declaring the nature of the new covenant, is expressed in this verse. And the matter of it is set down,

1. Negatively, in opposition unto what was in use and necessary under the first covenant.

2. Positively, in what should take place in the room of it, and be enjoyed under this new covenant, and by virtue of it.

First, In the former part we may observe,

1. The vehemency of the negation, in the redoubling of the negative particle, οὐ μή : ‘They shall by no means do so; that shall not be the way and manner with them whom God makes this covenant withal.'And this is designed to fix our minds on the consideration of the privilege which is enjoyed under the new covenant, and the greatness of it.

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

3. The subject-matter of this teaching, or the matter to be taught, was the knowledge of God, “Know the Lord.” The whole knowledge of God prescribed in the law is here intended. And this may be reduced unto two heads:

(1.) The knowing of him, and the taking him thereon to be God, to be God alone; which is the first command.

(2.) Of his mind and will, as unto the obedience which the law required in all the institutions and precepts thereof; all the things which God revealed for their good: Deuteronomy 29:29,

“Revealed things belong unto us and to our children for ever, that we may do all the words of this law.”

4. The manner of the teaching whose continuation is denied, is exemplified in a distribution into teachers and them that are taught: “Every man his neighbor, and every man his brother.” And herein,

(1.) The universality of the duty, “every one,” is expressed; and therefore it was reciprocal. Every one was to teach, and every one was to be taught; wherein yet respect was to be had unto their several capacities.

(2.) The opportunity for the discharging of the duty is also declared, from the mutual relation of the teachers and them that are taught: “Every one his neighbor and his brother.” Secondly, The positive part of the promise consists of two parts:

1. The thing promised, which is the knowledge of God: “They shall all know me.” And this is placed in opposition unto what is denied: “They shall not teach one another, saying, Know the Lord.” But this opposition is not as unto the act or duty of teaching, but as unto the effect, or saving knowledge itself. The principal efficient cause of our learning the knowledge of God under the new covenant is included in this part of the promise. This is expressed in another prophet and promise, “They shall be all taught of God.” And the observation hereof will be of use unto us in the exposition of this text.

2. There is added the universality of the promise with respect unto them with whom this covenant is made: “All of them, from the least unto the greatest;” a proverbial speech, signifying the generality intended without exception: Jeremiah 8:10,

“Every one, from the least even unto the greatest, is given unto covetousness.”

This text hath been looked on as attended with great difficulty and much obscurity; which expositors generally rather conceal than remove. For from the vehement denial of the use of that sort or kind of teaching which was in use under the old testament, some have apprehended and contended that all outward stated ways of instruction under the new testament are useless and forbidden. Hereon by some all the ordinances of the church, the whole ministry and.guidance of it, hath been rejected; which is, in sum, that there is no such thing as a professing church in the world. But yet those who are thus minded are no way able to advance their opinion, but by a direct contradiction unto this promise in their own sense of it. For they endeavor in what they do to teach others their opinion, and that not in the way of a public ordinance, but every one his neighbor; which, if any thing, is here denied in an especial manner. And the truth is, that if all outward teaching be absolutely and universally forbidden, as it would quickly fill the world with darkness and brutish ignorance, so, if any one should come to the knowledge of the sense of this or any other text of Scripture, it would be absolutely unlawful for him to communicate it unto others; for to say,

‘Know the Lord, or the mind of God in this text,'either to neighbor or brother, would be forbidden. And of all kinds of teaching, that by a public ministry, in the administration of the ordinances of the church, which alone is contended against from these words, seems least to be intended; for it is private, neighborly, brotherly instruction only, that is expressed. Wherefore, if, on a supposition of the prohibition of such outward instruction, any one shall go about to teach another that the public ordinances of the church are not to be allowed as a means of teaching under the new testament, he directly falls under the prohibition here given in his own sense, and is guilty of the violation of it. Wherefore these words must necessarily have another sense, as we shall see they have in the exposition of them, and that plain and obvious.

Howbeit some learned men have been so moved with this objection, as to affirm that the accomplishment of this promise of the covenant belongs unto heaven, and the state of glory; for therein alone, they say, we shall have no more need of teaching in any kind. But as this exposition is directly contrary unto the design of the apostle, as respecting the teaching of the new covenant and the testator thereof; when he intends only that of the old, and exalts the new above it; so there is no such difficulty in the words as to force us to carry the interpretation of them into another world. Unto the right understanding of them sundry things are to be observed:

1. That sundry things seem in the Scripture ofttimes to be denied absolutely as unto their nature and being, when indeed they are so only comparatively with respect unto somewhat else which is preferred before them. Many instances might be given hereof. I shall direct only unto one that is liable to no exception: Jeremiah 7:22-23,

“I spake not unto your fathers, nor commanded them in the day that I brought them out of the land of Egypt, concerning burnt- offerings or sacrifices: but this thing commanded I them, swing, Obey my voice, and I will be your God, and ye shall be my people: and walk ye in all the ways that I have commanded you, that it may be well unto you.”

The Jews of that time preferred the ceremonial worship by burnt-offerings and sacrifices above all moral obedience , above the great duties of faith, love, righteousness, and holiness. And not only so, but in a pretended diligent observation thereof, they countenanced themselves in an open neglect and contempt of moral obedience, placing all their confidence for acceptance with God in these other duties. To take them off from this vain, ruining presumption, as God by sundry other prophets declared the utter insufficiency of these sacrifices and burnt-offerings by themselves to render them acceptable unto him, and then prefers moral obedience above them; so here he affirms that he commanded them not. And the instance is given in that time wherein it is known that all the ordinances of worship by burnt- offerings and sacrifices were solemnly instituted. But a comparison is made between ceremonial worship and spiritual obedience; in respect whereof God says he commanded not the former, namely, so as to stand in competition with the latter, or to be trusted unto in the neglect of it, wherein the evils and miscarriages reproved did consist. So our blessed Savior expounds this and the like passages in the prophets, in a comparison between the lowest instances of the ceremonial law, such as tithing of mint and cummin, and the great duties of love and righteousness. “These things,” saith he, speaking of the latter, “ye ought to have done;” that is, principally and in the first place have attended unto, as those which the law chiefly designed. But what then shall become of the former? Why, saith he, “Them also ye ought not to leave undone'” in their proper place obedience was to be yielded unto God in them also. So is it in this present case. There was an outward teaching of “every man his neighbor, and every man his brother,” enjoined under the old testament. This the people trusted unto and rested in, without any regard unto God's teaching by the inward circumcision of the heart. But in the new covenant, there being an express promise of an internal, effectual teaching by the Spirit of God, by writing his law in our hearts, without which all outward teaching is useless and ineffectual, it is here denied to be of any use; that is, it is not so absolutely, but in comparison of and in competition with this other effectual way of teaching and instruction. Even at this day we have not a few who set these teachings in opposition unto one another, whereas in God's institution they are subordinate. And hereon, rejecting the internal, efficacious teaching of the Spirit of God, they betake themselves only unto their own endeavors in the outward means of teaching; wherein for the most part there are none more negligent than themselves. But so it is, that the ways of God's grace are not suited, but always lie contrary unto the corrupt reasonings of men. Hence some reject all the outward means of teaching by the ordinances of the gospel, under a pretense that the inward teaching of the Spirit of God is all that is needful or useful in this kind. Others, on the other hand, adhere only unto the outward means of instruction, despising what is affirmed concerning the inward teaching of the Spirit of God, as a mere imagination. And both sorts run into these pernicious mistakes, by opposing those things which God hath made subordinate.

2. The teaching intended, whose continuance is here denied, is that which was then in use in the church; or rather, was to be so when the new covenant state was solemnly to be introduced. And this was twofold:

(1.) That which was instituted by God himself; and,

(2.) That which the people had superadded in the way of practice:

(1.) The first of these is, as in other places, so particularly expressed, Deuteronomy 6:6-9, “And these words which I command thee this day, shall be in thine heart; and thou shalt teach them diligently unto thy children, and shalt talk of them when thou sittest in thine house, and when thou walkest by the way, and when thou liest down, and when thou risest up. And thou shalt bind them for a sign upon thine hand, and they shall be as frontlets between thine eyes. And thou shalt write them upon the posts of thine house, and on thy gate.” Add hereunto the institution of fringes for a memorial of the commandments; which was one way of saying, “Know the Lord,” Numbers 15:38-39.

Two things may be considered in these institutions:

[1.] What is natural and moral, included in the common mutual duties of men one towards another; for of this nature is that of seeking the good of others by instructing them in the knowledge of God, wherein their chiefest happiness doth consist.

[2.] That which is ceremonial, as to the manner of this duty, is described in sundry instances, as those of frontlets and fringes, writing on posts and doors. The first of these is to abide for ever. No promise of the gospel doth evacuate any precept of the law of nature; such as that is of seeking the good of others, and that their chiefest good, by means and ways proper thereunto. But as unto the latter, which the Jews did principally attend unto and rely upon, it is by this promise, or the new covenant, quite taken away.

(2.) As unto the practice of the church of the Jews in these institutions, it is not to be expressed what extremities they ran into. It is probable that about the time spoken of in this promise, which is that of the Babylonian captivity, they began that intricate, perplexed way of teaching which afterwards they were wholly addicted unto. For all of them who pretended to be serious, gave up themselves unto the teaching and learning of the law. But herewithal they mixed so many vain curiosities and traditions of their own, that the whole of their endeavor was disapproved of God. Hence, in the very entrance of their practice of this way of teaching, he threatens to destroy all them that attended unto it: Malachi 2:12, “The LORD will cut off the master and the scholar out of the tabernacles of Jacob.” It is true, we have not any monuments or records of their teaching all that time, neither what they taught, nor how; but we may reasonably suppose it was of the same kind with what flourished afterwards in their famous schools derived from these first inventors. And of such reputation were those schools among them, that none was esteemed a wise man, or to have any understanding of the law, who was not brought up in them. The first record we have of the manner of their teaching, or what course they took therein, is in the Mishna. This is their interpretation of the law, or their saying one to another, “Know the LORD.” And he that shall seriously consider but one section or chapter in that whole book, will quickly discern of what kind and nature their teaching was; for such an operose, laborious, curious, fruitless work, there is not another instance to be given of in the whole world. There is not any one head, doctrine, or precept of the law, suppose it be of the Sabbath, of sacrifices, or offerings, but they have filled it with so many needless, foolish, curious, superstitious questions and determinations, as that it is almost impossible that any man in the whole course of his life should understand them, or guide his course according unto them. These were the burdens that the Pharisees bound on the shoulders of their disciples, until they were utterly weary and fainted under them. And this kind of teaching had possessed the whole church then, when the new covenant was solemnly to be introduced, no other being in use. And this is absolutely intended in this promise, as that which was utterly to cease. For God would take away the law, which in itself was “a burden,” as the apostle speaks, “which neither their fathers nor they were able to bear.” And the weight of that burden was unspeakably increased by the expositions and additions whereof this teaching consisted. Wherefore the removal of it is here proposed in the way of a promise, evidencing it to be a matter of grace and kindness unto the church. But the removal of teaching in general is always mentioned as a threatening and punishment.

Wherefore the denial of the continuation of this teaching may be considered two ways:

(1.) As it was external, in opposition unto and comparison of the effectual internal teaching by the grace of the new covenant; so it is laid aside, not absolutely, but comparatively, and as it was solitary. (2.) It may be considered in the manner of it, with especial respect unto the ceremonial law, as it consisted in the observance of sundry rites and ceremonies. And in this sense it was utterly to cease; above all, with respect unto the additions which men had made unto the ceremonial institutions wherein it did consist. Such was their teaching by writing parts of the law on their fringes, frontiers, and doors of their houses; especially as these things were enlarged, and precepts concerning them multiplied in the practice of the Jewish church. It is promised concerning these things, that they shall be absolutely removed, as useless, burdensome, and inconsistent with the spiritual teaching of the new covenant. But as unto that kind of instruction, whether by public, stated preaching of the word, or that which is more private and occasional, which is subservient unto the promised teaching of the Spirit of God, and which he will and doth make use of in and for the communication of the knowledge itself here promised, there is nothing intimated that is derogatory unto its use, continuance, or necessity. A supposition thereof would overthrow the whole ministry of Jesus Christ himself and of his apostles, as well as the ordinary ministry of the church.

And these things are spoken in exposition of this place, taken from the meaning and intention of the word teaching, or the duty itself, whose continuance and further use is denied. But yet, it may be, more clear light into the mind of the Holy Spirit may be attained, from a due consideration of what it is that is so to be taught. And this is, “Know the Lord.” Concerning which two things may be observed:

1. That there was a knowledge of God under the old testament, so revealed as that it was hidden under types, wrapped up in veils, expressed only in parables and dark sayings. For it was the mind of God, that as unto the clear perception and revelation of it, it should lie hid until the Son came from his bosom to declare him, to make his name known, and to “bring life and immortality to light;” yea, some things belonging hereunto, though virtually revealed, yet were so compassed with darkness in the manner of their revelation, as that the angels themselves could not clearly and distinctly look into them. But that there were some such great and excellent things concerning God and his will laid up in the revelation of Moses and the prophets, with their institutions of worship, they did understand. But the best and wisest of them knew also, that notwithstanding their best and utmost inquiry, they could not comprehend the time, nature, and state of the things so revealed; for it was revealed unto them, that not unto themselves, but unto us, they did minister in their revelation of those things, 1 Peter 1:12. And as our apostle informs us, Moses in his ministry and institutions gave “testimony unto the things which were to be spoken” (that is, clearly) “afterwards,” Hebrews 3:5. This secret, hidden knowledge of God, principally concerned the incarnation of Christ, his mediation and suffering for sin, with the call of the Gentiles thereon. These, and such like mysteries of the gospel, they could never attain the comprehension of. But yet they stirred up each other diligently to inquire into them, as to what they were capable of attaining, saying one to another, “Know the Lord.” But it was little that they could attain unto, “God having provided some better things for us, that they without us should not be made perfect.” And when that church ceased to make this the principal part of their religion, namely, a diligent inquiry into the hidden knowledge of God, in and by the promised seed, with a believing desire and expectation of its full manifestation, contenting themselves with the letter of the word, looking on types and shadows as things present and substances, they not only lost the glory of their profession, but were hardened into an unbelief of the things signified unto them in their real exhibition. Now this kind of teaching, by mutual encouragement to look into the veiled things of the mystery of God in Christ, is now to cease, at the solemn introduction of the new covenant, as being rendered useless by the full, clear revelation and manifestation of them made in the gospel. They shall no more, that is, they shall need no more, to teach, so to teach this knowledge of God; for it shall be made plain to the understanding of all believers. And this is that which I judge to be principally intended by the Holy Ghost in this part of the promise, as that which the positive part of it doth so directly answer unto.

2. The knowledge of the LORD may be here taken, not objectively and doctrinally, but subjectively, for the renovation of the mind in the saving knowledge of God. And this neither is nor can be communicated unto any by external teaching alone, in respect whereunto it may be said comparatively to be laid aside, as was intimated before. We have, I hope, sufficiently freed the words from the difficulties that seem to attend them, so as that we shall not need to refer the accomplishment of this promise unto heaven, with many ancient and modern expositors; nor yet, with others, to restrain it unto the first converts to Christianity, who were miraculously illuminated; much less so to interpret them as to exclude the ministry of the church in teaching, or any other effectual way thereof. Somewhat may be observed of the particular expressions used in them:

1. There is in the original promise the word עוֹד, “amplius,” “no more.” This is omitted by the apostle, yet so as that it is plainly included in what he expresseth. For the word denotes the time and season which was limited unto that kind of teaching which was to cease. This season being to expire at the publication of the gospel, the apostle affirms absolutely then, “They shall not teach,” what the prophet before declared with the limited season now expired, “They shall do so no more.”

2. The prophet expresseth the subject spoken of indefinitely, אֶתאּאָחִיו אִיֹש, “A man his neighbor, a man his brother;” that is, any man: the apostle by the universal ἕκαστος, “every man;” which is also reducible unto any one, every one that is or may be called to this work, or hath occasion or opportunity for it. For of this teaching, the rule is ability and opportunity; he that can do it, and hath an opportunity for it.

3. That which they taught or intended in that expression, “Know the Lord,” is the same with what is promised in the latter part of the verse, where it must be spoken unto.

Some things, according to our method and design, may be observed from the exposition of these words.

Obs. 18. The instructive ministry of the old testament, as it was such only, and with respect unto the carnal rites thereof, was a ministry of the letter, and not of the Spirit, which did not really effect in the hearts of men the things which it taught. The spiritual benefit which was obtained under it proceeded from the promise, and not from the efficacy of the law, or the covenant made at Sinai. For as such, as it was legal and carnal, and had respect only unto outward things, it is here laid aside.

Obs. 19. There is a duty incumbent on every man to instruct others, according to his ability and opportunity, in the knowledge of God; the law whereof, being natural and eternal, is always obligatory on all sorts of persons. This is not here either prohibited or superseded ; but only it is foretold, that as unto a certain manner of the performance of it, it should cease. That it generally ceaseth now in the world, is no effect of the promise of God, but a cursed fruit of the unbelief and wickedness of men. The highest degree in religion which men now aim at, is but to attend unto and learn by the public teaching of the ministry. And, alas, how few are there who do it conscientiously, unto the glory of God and the spiritual benefit of their own souls! The whole business of teaching and learning the knowledge of God is generally turned into a formal spending, if not misspense of so much time. But as for the teaching of others according unto ability and opportunity, to endeavor for abilities, or to seek for opportunities thereof, it is not only for the most part neglected, but despised. How few are there who take any care to instruct their own children and servants! but to carry this duty farther, according unto opportunities of instructing others, is a thing that would be looked on almost as madness, in the days wherein we live. We have far more that mutually teach one another sin, folly, yea, villany of all sorts, than the knowledge of God and the duty we owe unto him. This is not what God here promiseth in a way of grace, but what he hath given up careless, unbelieving professors of the gospel unto, in a way of vengeance.

Obs. 20. It is the Spirit of grace alone, as promised in the new covenant, which frees the church from a laborious but ineffectual way of teaching. Such was that in use among the Jews of old; and it is well if somewhat not much unlike it do not prevail among many at this day. Whoever he be who, in all his teaching, doth not take his encouragement from the internal, effectual teaching of God under the covenant of grace, and bends not all his endeavors to be subservient thereunto, hath but an old testament ministry, which ceaseth as unto any divine approbation.

Obs. 21. There was a hidden treasure of divine wisdom, of the knowledge of God, laid up in the mystical revelations and institutions of the old testament, which the people were not then able to look into, nor to comprehend. The confirmation and explanation of this truth is the principal design of the apostle in this whole epistle. This knowledge, those among them that feared God and believed the promises stirred up themselves and one another to look after and to inquire into, saying unto one another, “Know the Lord;'howbeit their attainments were but small, in comparison of what is contained in the ensuing promise.

Obs. 22. The whole knowledge of God in Christ is both plainly revealed and savingly communicated, by virtue of the new covenant, unto them who do believe, as the next words declare.

The positive part of the promise remaineth unto consideration. And two things must be inquired into:

1. Unto whom it is made.

2. What is the subject-matter of it:

1. Those unto whom it is made are so expressed in the prophet, כוּלָּם לְמִקְּטַנָּם וְעַדאּנְּדוֹלָם. The expression of them absolutely, and then by a distribution, is emphatical. The former the apostle renders in the plural number, as the words are in the original, πάντες αὐτῶν : but the terms of the distribution he rendereth in the singular number, which increaseth the emphasis, ἀπὸ μικροῦ αὐτῶν ἕως μεγάλου αὐτῶν.

The proposition is universal, as to the modification of the subject, “all;” but in the word αὐτῶν , “of them,” it is restrained unto those alone with whom this covenant is made.

The distribution of them is made in a proverbial speech, “From the least to the greatest,” used in a peculiar manner by this prophet, Isaiah 6:13; Isaiah 8:10; Isaiah 42:1; Isaiah 44:12. It is only once more used in the Old Testament, and not elsewhere, Jonah 3:5. And it may denote either the universality or the generality of them that are spoken of, so as none be particularly excluded or excepted, though all absolutely be not intended. Besides, several sorts and degrees of persons are intended. So there ever were, and ever will be, naturally, politically, and spiritually, in the church of God. None of them, upon the account of their difference from others on the one hand or the other, be they the least or the greatest, are excepted or excluded from the grace of this promise. And this may be the sense of the words, if only the external administration of the grace of the new covenant be intended: None are excluded from the tender of it, or from the outward means of the communication of it, in the full, plain revelation of the knowledge of God.

But whereas it is the internal, effectual grace of the covenant, and not only the means, but the infallible event thereon, not only that they shall be all taught to know, but that they shall all actually know the Lord, all individuals are intended; that is, that whole church all whose children are to be taught of God, and so to learn as to come unto him by saving faith in Christ. So doth this part of the promise hold proportion with the other, of writing the law in the hearts of the covenanters . As unto all these, it is promised absolutely that they shall know the Lord.

But yet among them there are many distinctions and degrees of persons, as they are variously differenced by internal and external circumstances. There are some that are greatest, and some that are least, and various intermediate degrees between them. So it hath been, and so it ever must be, whilst the natural, acquired, and spiritual abilities of men have great variety of degrees among them; and whilst men's outward advantages and opportunities do also differ. Whereas, therefore, it is promised that they shall all of them know the Lord, it is not implied that they shall all do so equally, or have the same degree of spiritual wisdom and understanding. There is a measure of saving knowledge due unto, and provided for all in the covenant of grace, such as is necessary unto the participation of all other blessings and privileges of it; but in the degrees hereof some may and do very much excel others, And we may observe,

Obs. 23. There are, and ever were, different degrees of persons in the church, as unto the saving knowledge of God. Hence is that distribution of them into fathers, young men, and children, 1 John 2:13-14. All have not one measure, all arrive not to the same stature: but yet as to the ends of the covenant, and the duties required of them in their walk before God, they that have most have nothing over, nothing to spare; and they that have least shall have no lack. Every one's duty it is to be content with what he receives, and to improve it unto the uttermost.

Obs. 24. Where there is not some degree of saving knowledge, there no interest in the new covenant can be pretended.

2. The thing promised, is the knowledge of God: “They shall all know me.” No duty is more frequently commanded than this is, nor any grace more frequently promised. See Deuteronomy 29:6; Jeremiah 24:7; Ezekiel 11:10; Ezekiel 36:23; Ezekiel 36:26-27: for it is the foundation of all other duties of obedience, and of all communion with God in them. All graces as unto their exercise, as faith, love, and hope, are founded therein. And the woful want of it which is visible in the world is an evidence how little there is of true evangelical obedience among the generality of them that are called Christians. And two things may be considered in this promise:

(1.) The object, or what is to be known.

(2.) The knowledge itself, of what kind and nature it is:

(1.) The first is God himself: “They shall all know me, saith the LORD.” And it is so not absolutely, but as unto some especial revelation of himself. For there is a knowledge of God, as God, by the light of nature.

This is not here intended, nor is it the subject of any gracious promise, but is common unto all men. There was, moreover, a knowledge of God by revelation under the old covenant, but attended with great obscurity in sundry things of the highest importance. Wherefore there is something further intended, as is evident from the antithesis between the two states herein declared. In brief, it is the knowledge of him as revealed in Jesus Christ under the new testament. To show what is contained herein doctrinally, were to go over the principal articles of our faith, as declared in the gospel. The sum is, To “know the Lord,” is to know God as he is in Christ personally, as he will be unto us in Christ graciously, and what he requires of us and accepts in us through the Beloved. In all these things, notwithstanding all their teaching and diligence therein, the church was greatly in the dark under the old testament; but they are all of them more clearly revealed in the gospel.

(2.) The knowledge of these things is that which is promised. For notwithstanding the clear revelation of them, we abide in ourselves unable to discern them and receive them. For such a spiritual knowledge is intended as whereby the mind is renewed, being accompanied with faith and love in the heart. This is that knowledge which is promised in the new covenant, and which shall be wrought in all them who are interested therein. And we may observe,

Obs. 25. The full and clear declaration of God, as he is to be known of us in this life, is a privilege reserved for and belonging unto the days of the new testament. Before, it was not made; and more than is now made is not to be expected in this world. And the reason hereof is, because it was made by Christ. See the exposition on Hebrews 1:1-2.

Obs. 26. To know God as he is revealed in Christ, is the highest privilege whereof in this life we can be made partakers; for this is life eternal, that we may know the Father, the only true God, and Jesus Christ whom he hath sent, John 17:3.

Obs. 27. Persons destitute of this saving knowledge are utter strangers unto the covenant of grace; for this is a principal promise and effect of it, wherever it doth take place.

Hebrews 8:12. For I will be merciful to their unrighteousness, and their sins and their iniquities will I remember no more.

This is the great fundamental promise and grace of the new covenant; for though it be last expressed, yet in order of nature it precedeth the other mercies and privileges mentioned, and is the foundation of the collation or communication of them unto us. This the causal ὅτι whereby the apostle rendereth כִּי in the prophet, doth demonstrate. ‘What I have spoken, saith the Lord, shall be accomplished, “for I wilt be merciful,”'etc.; without which there could be no participation of the other things mentioned. Wherefore, not only an addition of new grace and mercy is expressed in these words, but a reason also is rendered why, or on what grounds he would bestow on them those other mercies.

The house of Israel and the house of Judah, with whom this covenant was made in the first place, and who are spoken of as representatives of all others who are taken into it, and who thereon become the Israel of God, were such as had broken and disannulled God's former covenant by their disobedience; “Which my covenant they brake.” Nor is there any mention of any other qualification whereby they should be prepared for or disposed unto an entrance into this new covenant. Wherefore the first thing in order of nature that is to be done unto this end; is the free pardon of sin. Without a supposition hereof, no other mercy can they be made partakers of; for whilst they continue under the guilt of sin, they are also under the curse. Wherefore a reason is here rendered, and that the only reason, why God will give unto them the other blessings mentioned: “For I will be merciful.”

Obs. 28. Free and sovereign, undeserved grace in the pardon of sin, is the original spring and foundation of all covenant mercies and blessings. Hereby, and hereby alone, is the glory of God and the safety of the church provided for. And those who like not God's covenant on these terms (as none do by nature) will eternally fall short of the grace of it. Hereby all glorying and all boasting in ourselves is excluded; which was that which God aimed at in the contrivance and establishment of this covenant, Rom 3:27; 1 Corinthians 1:29-31. For this could not be, if the fundamental grace of it did depend on any condition or qualification in ourselves. If we let go the free pardon of sin, without respect unto any thing in those that receive it, we renounce the gospel. Pardon of sin is not merited by antecedent duties, but is the strongest obligation unto future duties. He that will not receive pardon unless he can one way or other deserve it, or make himself meet for it; or pretends to have received it, and finds not himself obliged unto universal obedience by it, neither is nor shall be partaker of it.

In the promise itself we may consider,

1. Whom it is made unto;

2. What it is that is promised:

1. The first is expressed in the pronoun αὐτῶν, “their,” three times repeated. All those absolutely, and only those with whom God makes this covenant, are intended. Those whose sins are not pardoned do in no sense partake of this covenant; it is not made with them. For this is the covenant that God makes with them, that he will be merciful unto their sins; that is, unto them in the pardon of them. Some speak of a universal conditional covenant, made with all mankind. If there be any such thing, it is not that here intended; for they are all actually pardoned with whom this covenant is made. And the indefinite declaration of the nature and terms of the covenant, is not the making of a covenant with any. And what should be the condition of this grace here promised of the pardon of sin? ‘It is,'say they,'that men repent, and believe, and turn to God, and yield obedience unto the gospel.'If so, then men must do all these things before they receive the remission of sins? ‘Yes.'Then must they do them whilst they are under the law, and the curse of it, for so are all men whose sins are not pardoned. This is to make obedience unto the law, and that to be performed by men whilst under the curse of it, to be the condition of gospel-mercy; which is to overthrow both the law and the gospel. ‘But then, on the other hand it will follow,'they say, ‘that men are pardoned before they do believe; which is expressly contrary unto the Scripture.'

Ans.

(1.) The communication and donation of faith unto us is an effect of the same grace whereby our sins are pardoned; and they are both bestowed on us by virtue of the same covenant.

(2.) The application of pardoning mercy unto our souls is in order of nature consequent unto believing, but in time they go together.

(3.) Faith is not required unto the procuring of the pardon of our sins, but unto the receiving of it: “Whosoever believeth in him shall receive remission of sins,” Acts 10:43.

But that which we shall observe from hence is, that

Obs. 29. The new covenant is made with them alone who effectually and eventually are made partakers of the grace of it. “This is the covenant that I will make with them,..... I will be merciful unto their unrighteousness,” etc. Those with whom the old covenant was made were all of them actual partakers of the benefits of it; and if they are not so with whom the new is made, it comes short of the old in efficacy, and may be utterly frustrated. Neither doth the indefinite proposal of the terms of the covenant prove that the covenant is made with them, or any of them, who enjoy not the benefits of it. Indeed this is the excellency of this covenant, and so it is here declared, that it doth effectually communicate all the grace and mercy contained in it unto all and every one with whom it is made; whomsoever it is made withal, his sins are pardoned.

2. The subject-matter of this promise, is the pardon of sin. And that which we have to consider for the exposition of the words, is.

(1.) What is meant by sins.

(2.) What by the pardon of them.

(3.) What is the reason of the peculiar expression in this place:

(1.) Sin is spoken of with respect unto its guilt especially; so is it the object of mercy and grace. Guilt is the desert of punishment, or the obligation of the sinner unto punishment, by and according unto the sentence of the law. Pardon is the dissolution of that obligation.

Sin is here expressed by three terms, ἀδικία, ἁμαρτία, ἀνομία, “unrighteousness, “sin,” and “transgression, as we render the words. In the prophet there is only חַטָּאת and פֶּשַׁ עַוֹן is wanting. But they are elsewhere all three used, where mention is made of the pardon of sin, or the causes of it; as,

[1.] In the declaration of the name of God with respect thereunto, Exodus 34:7, וָפֶשַׁע וְ חַטָּאָה נֹשֵׂא עָוֹן, “pardoning iniquity, transgression, and sin.”

[2.] In the confession of sin, for the removal of it by the expiatory, sacrifice, Leviticus 16:21: “Aaron shall confess over him אֶת־כָּל־עֲוֹנֹת וְאֶת־כָּל־פִּשְׁעֵיהֶם לְכָל־חַטֹּאתָם,” “all their iniquities, all their transgressions, in all their sins.”

[3.] In the expression of the forgiveness of sin in justification, Psalms 32:1-2. Wherefore the apostle might justly make up the expression and general enumeration of sins, here defective in the prophet, seeing it is elsewhere so constantly used to the same purpose, and on the like occasion.

Nor are those terms needlessly multiplied, but sundry things we are taught thereby; as,

[1.] That those whom God graciously takes into covenant are many of them antecedently obnoxious unto all sorts of sins.

[2.] That in the grace of the covenant there is mercy provided for the pardon of them all, even of them “from which they could not be justified by the law of Moses,” Acts 13:39. And that,

[3.] Therefore none should be discouraged from resting on the faithfulness of God in this covenant, who are invited unto a compliance therewith.

But there is yet more intended in the use of these words. For they do distinctly express all those respects of sin in general by which the conscience of a sinner is affected, burdened, and terrified; as also whereon the equity of the curse and punishment for sin doth depend.

The first is ἀδικία, “unrighteousness.” This is usually taken for sins against the second table, or the transgression of that rule of righteousness amongst men which is given by the moral law. But here, as in many other places, it expresseth a general affection of sin with respect unto God. A thing unequal and unrighteous it is, that man should sin against God, his sovereign ruler and benefactor. As God is the supreme lord and governor of all, as he is our only benefactor and rewarder, as all his laws and ways towards us are just and equal, the first notion of righteousness in us is the rendering unto God what is due unto him; that is, universal obedience unto all his commands. Righteousness towards man is but a branch springing from this root; and where this is not, there is no righteousness amongst men, whatever is pretended. If we give not unto God the things that are God's, it will not avail us to give unto Caesar the things that are Caesar's, nor unto other men what is their own. And this is the first consideration of sin, that renders the sinner obnoxious unto punishment, and manifests the equity of the sanction of the law; it is an unrighteous thing. Herewith the conscience of the sinner is affected, if he be convinced of sin in a due manner. The original perfection of his nature consisted in this righteousness towards God, by rendering his due unto him in a way of obedience. This is overthrown by sin; which is therefore both shameful and ruinous: which distresseth the conscience, when awakened by conviction.

The second is ἁματία. This is properly a missing of, an erring from that end and scope which it is our duty to aim at. There is a certain end for which we were made, and a certain rule proper unto us whereby we may attain it. And this end being our only blessedness, it is our interest, as it was in the principles of our natures, to be always in a tendency towards it. This is the glory of God, and our eternal salvation in the enjoyment of him. Thereunto the law of God is a perfect guide. To sin, therefore, is to forsake that rule, and to forego therein our aim at that end. It is to place self and the world as our end, in the place of God and his glory, and to take the imaginations of our hearts for our rule. Wherefore the perverse folly that is in sin, in wandering away from the chiefest good as our end, and the best guide as our rule, embracing the greatest evils in their stead, is ἁμαρτία , rendering punishment righteous, and filling the sinner with shame and fear.

There is, thirdly, ἀνομία. We have no one word in our language properly to express the sense hereof; nor is there so in the Latin. We render it “transgression of the law.” ῞Ανομος is a lawless person; whom the Hebrews call “a son of Belial,” one who owns no yoke nor rule; and ἀνομία is a voluntary unconformity unto the law. Herein the formal nature of sin consists, as the apostle tells us, 1 John 3:4. And this is that which in the first place passeth on the conscience of a sinner.

Wherefore, as all sorts of particular sins are included in these multiplied names of sin; so the general nature of sin, in all its causes and respects, terrifying the sinner, and manifesting the righteousness of the curse of the law, is declared and represented by them. And we may learn,

Obs. 30. That the aggravations of sin are great and many, which the consciences of convinced sinners ought to have regard unto.

Obs. 31. There are grace and mercy in the new covenant provided for all sorts of sins, and all aggravations of them, if they be received in a due manner.

Obs. 32. Aggravations of sin do glorify grace in pardon. Therefore doth God here so express them, that he may declare the glory of his grace in their remission.

Obs. 33. We cannot understand aright the glory and excellency of pardoning mercy, unless we are convinced of the greatness and vileness of our sins in all their aggravations.

(2.) That which is promised with respect unto these sins is two ways expressed:

First, ῞Ιλεως ἔσομαι, “I will be merciful.”

Secondly, Οὐ μὴ μνησθῶ ἔτι “I will remember no more.”

It is pardon of sin that is intended in both these expressions; the one respecting the cause of it, the other its perfection and assurance. And two things are considerable in the pardon of sin:

[1.] A respect unto the mediator of the covenant, and the propitiation for sin made by him. Without this there can be no remission, nor is any promised.

[2.] The dissolution of the obligation of the law binding over the guilty sinner unto punishment. These are the essential parts of evangelical pardon, and respect is had in these words unto them both:

1st Ιλεως, which we translate “merciful,” is “propitious,” “gracious” through a propitiation. But the Lord Christ is the only ὶλαστήριον or “propitiation” under the new testament, Romans 3:25; 1 John 2:2. And he died εἰς τὸ ἱλάσκεσθαι, to “propitiate” God for sin; to render him propitious unto sinners, Hebrews 2:17. In him alone God is ἵλεως, “merciful” unto our sins.

2dly . The law, with the sanction of it, was the means appointed of God to bring sin unto a judicial remembrance and trial. Wherefore the dissolution of the obligation of the law unto punishment, which is an act of God, the supreme rector and judge of all, belongeth unto the pardon of sin. This is variously expressed in the Scripture; here by “remembering sin no more.” The assertion whereof is fortified by a double negative. Sin shall never be called legally to remembrance. But the whole doctrine of the pardon of sin I have so largely handled, in the exposition of Psalms 130, that I must not here again resume the same argument. [12]

[12] See vol. 6 of the author's miscellaneous words. ED.