Hebrews 8 — Verse 8

[〈 in non-Latin alphabet 〉]. For finding fault with them, [complaining of them] he says, Behold the days come, says the Lord, and I will make [when I will make] a new Covenant with the House of Israel, and the House of Judah.

In this verse the Apostle enters upon the proof of his argument laid down in that foregoing. And this was, that the first Covenant was not [〈 in non-Latin alphabet 〉], unblameable, or every way sufficient for God's general end, because there was room left for the introduction of another, which was done accordingly.

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

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

(2.) A description of it; first, negative with respect to the old, ver. 9; 2dly, positive in its nature and effectual properties, ver. 10, 11, 12. From all which he infers the conclusion which he was contending for, enforced with a new consideration confirming it, ver. 13, which is the sum of the last part of this Chapter.

There are two general parts of this verse.

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

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

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

1. There is the causal conjunction [〈 in non-Latin alphabet 〉] For, which gives them connexion to the foregoing verse. That which is designed is the confirmation of the foregoing argument. This is the proof of the assertion, that place was sought for another Covenant, which evinced the insufficiency of the former, For; and the reason it intimates does not consist in the word wherewith it is joined, finding fault with them; but respects those following, he says: for he says, the days come, which directly prove what he had affirmed.

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

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

The reasons for fixing the distinction in the first place are (1) because [〈 in non-Latin alphabet 〉], finding fault, answers directly to [〈 in non-Latin alphabet 〉], was not without fault. And this contains the true reason why the New Covenant was brought in. And (2) it was not God's complaint of the people, that was any cause of the introduction of the New Covenant, but of the old Covenant itself, which was insufficient to sanctify and save the Church.

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

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

(2) God does in this testimony actually complain of the people, namely, that they broke his Covenant, and expresses his indignation thereon, he regarded them not. But there is not in this testimony, nor in the whole context or prophesy from where it is taken, nor in any other place of Scripture any word of complaint against the Covenant itself, though its imperfection as to the general end of perfecting the Church state, be here intimated.

(3) There is an especial remedy expressed in the testimony against the evil which God complains of, or finds fault with in the people. This was, that they continued not in his Covenant. This is expressly provided against in the promise of this New Covenant, ver. 10. Therefore

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

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

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

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

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

Ob. 3. God often surprises the Church with promises of grace and mercy. In this place where God complains of the people, finds fault with them, charging them for not continuing in his Covenant, and declares that as to any thing in themselves he regarded them not, it might be easily expected that he would proceed to their utter casting off and rejection. But instead hereof God surprises them as it were with the most eminent promise of grace and mercy that ever was made or could be made to them. So he does in like manner (Isaiah 7:13, 14; chapter 54:17, 18, 19). And this he will do,

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

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

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

1. The author of the promise declared in it, He says; as afterwards, Says the Lord.

2. The note of its introduction, signalizing the thing intended, Behold.

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

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

1. He who gives this testimony is included in that word [in non-Latin alphabet], he says. For finding fault with them, he says. He who complains of the people for breaking the Old Covenant, promises to make the New. So in the next verse it is expressed, Says the Lord. The ministry of the prophet was made use of in the declaration of these words and things, but they are properly his words from whom they are by immediate inspiration.

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

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

Where God places a note of observation and attention, we should carefully fix our faith and consideration. God sets not any of his marks in vain. And if upon the first view of any place or thing so signalized, the evidence of it does not appear to us, we have a sufficient call to farther diligence in our enquiry. And if we are not wanting to our duty, we shall discover some especial impression of divine excellency or another upon every such thing or place.

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

The time is prefixed for the accomplishment of this promise, [⟨in non-Latin alphabet⟩], The days come. Known to God are all his works from the foundation of the world, and he has determined the times of their accomplishment. As to the particular precise times or seasons of them, while they are future, he has reserved them to himself, unless where he has seen good to make some especial revelation of them. So he did of the times of the sojourning of the children of Israel in Egypt, of the Babylonish Captivity, and of the coming of the Messiah after the return of the people (Daniel 9). But from the giving of the first promise, wherein the foundation of the Church was laid, the accomplishment of it is frequently referred to the latter days. See our exposition on chapter 1, verse 1. Hence under the Old Testament the days of the Messiah were called the world to come, as we have shown (chapter 2:5). And it was a periphrasis of him, that he was [⟨in non-Latin alphabet⟩] (Matthew 11:3), he that was to come. And the faith of the Church was principally exercised in the expectation of his coming. And this time is here intended. And the expression in the original is in the present tense, [⟨in non-Latin alphabet⟩], from the Hebrew [⟨in non-Latin alphabet⟩] the days coming, not the days that come, but the days come. And two things are denoted thereby.

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

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

There is a time limited and fixed for the accomplishment of all the promises of God, and all the purposes of his grace towards the Church. See (Habakkuk 2:3, 4). And the consideration hereof is very necessary to believers in all ages.

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

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

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

The subject matter of the promise given is a covenant, [⟨in non-Latin alphabet⟩] the LXX render it by [⟨in non-Latin alphabet⟩], a testament. And that is more proper in this place than a covenant. For if we take covenant in a strict and proper sense, it has indeed no place between God and man. For a covenant strictly taken, ought to proceed on equal terms, and a proportionate consideration of things on both sides. But the Covenant of God is founded on grace, and consists essentially in a free undeserved promise. And therefore [⟨in non-Latin alphabet⟩] a covenant is never spoken of between God and man, but on the part of God it consists in a free promise, or a testament. And a testament which is the proper signification of the word here used by the Apostle, is suited to this place, and nothing else.

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

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

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

2. God did therein make over and grant to the Church of Israel the good things of the Land of Canaan, with the privileges of his worship.

3. The principal reason of this denomination, the Old Testament, is taken from its being typically significative of the death and legacy of the great Testator, as we have showed.

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

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

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

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

2. They are established as the rule and law of reconciliation and peace between God and man. This gives them the nature of a Covenant. For a Covenant is the solemn expression of the terms of peace between various parties, with the confirmation of them.

3. They are reduced into such form of law, as to become the only rule of the ordinances of worship and divine service required of the Church. Nothing to these ends is now presented to us, or required of us, but what belongeth immediately to the administration of this Covenant, and the grace thereof. But the Reader must consult what has been discoursed at large to this purpose on the 6th verse.

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

1. All those promises which had before been given out to the Church from the beginning of the world, were now reduced into the form of a Covenant, or rather of a Testament. The name of a Covenant is indeed sometimes applied to the promises of grace before or under the Old Testament. But [〈in non-Latin alphabet〉] the word used in all those places, denoteth only a free, gratuitous promise (Genesis 9:9, Chap. 17:4). But they were none of them, nor all of them together, reduced into the form of a Testament; which they could not be, but by the death of the Testator. And what blessed privileges and benefits were included herein, has been showed before, and must yet further be insisted on in the exposition of the 9th Chapter, if God permit.

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

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

The New Covenant as recollecting into one all the promises of grace given from the foundation of the world, accomplished in the actual exhibition of Christ, and confirmed in his death, and by the sacrifice of his blood, thereby becoming the sole rule of new spiritual ordinances of worship suited thereunto, was the great object of the faith of the saints of the Old Testament, and is the great foundation of all our present mercies.

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

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

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

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

(4) All ordinances of worship do belong hereunto. What is the benefit of them, what are the advantages which believers receive by them, we must declare when we come to consider that comparison that the Apostle makes between them, and the carnal ordinances of the Law (Chap. 9). Whereas therefore all these things were contained in the New Covenant, as here promised of God, it is evident how great was the concernment of the saints under the Old Testament to have it introduced, and how great also ours is in it now it is established.

5thly, The author or maker of this Covenant is expressed in the words, as also those with whom it was made. The first is included in the person of the verb, I will make; I will make, says the Lord. It is God himself that makes this Covenant, and he takes it upon himself so to do. He is the principal party covenanting. I will make a Covenant; God has made a Covenant. He has made with me an everlasting Covenant. And sundry things are we taught therein.

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

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

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

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

There is ascribed to this Covenant such an efficacy of grace, as nothing but Almighty Power can make good and accomplish. The grace here mentioned in the promises of it, directs us immediately to its Author. For who else but God can write the Divine Law in our hearts, and pardon all our sins? The sanctification or renovation of our natures, and the justification of our persons being promised herein, seeing infinite power and grace are required to them, He alone must make this Covenant with whom all power and grace do dwell. God has spoken once, twice have I heard this, that power belongs to God; also to you, O Lord, belongs mercy (Psalm 62:11, 12).

The reward promised in this Covenant is God himself. I am your Reward. And who but God can ordain himself to be our Reward?

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

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

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

His power and faithfulness are engaged to the accomplishment of all the Promises of it. And these Promises do contain every thing that is spiritually and eternally good or desirable to us. O Lord our Lord, how excellent is your Name in all the Earth? How glorious are you in the ways of your grace towards poor sinful creatures, who had destroyed themselves?

He has made no created good, but himself only to be our Reward.

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

As that People were the whole entire posterity of Abraham.

As they were typical, and mystically significant of the whole Church of God. Hence alone it is that the Promises of grace under the Old Testament are given to the Church under those names, because they were types of them who should really and effectually be made partakers of them.

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

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

Because all things that belonged to the ratification of it, were to be transacted among them.

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

Because by them, by the ministry of men of their posterity, the dispensation of it was to be carried to all nations as they were to be blessed in the seed of Abraham; which was done by the Apostles and other disciples of our Lord Jesus Christ. So the law of the Redeemer went forth from Sion. By this means the Covenant was confirmed with many of them for one week before the calling of the Gentiles (Daniel 9:27). And because these things belonged equally to them all, mention is made distinctly of the House of Israel, and the House of Judah. For the House of Judah was at the time of the giving of this promise, in the sole possession of all the privileges of the Old Covenant, Israel having cut off themselves by their revolt from the House of David, being cast out also for their sins among the heathen. But God, to declare that the Covenant he designed had no respect to those carnal privileges which were then in the possession of Judah alone, but only to the promise made to Abraham, he equals all his seed with respect to the mercy of this Covenant.

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

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

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

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

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