Hebrews 8 — Verse 10

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

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

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

We render the words [〈 in non-Latin alphabet 〉] & [〈 in non-Latin alphabet 〉] 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 to 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 to him, but the whole consists in free gratuitous promises, as we shall see in the explication of it. Some here 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 farther enquired into.

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

The making of this Covenant is declared by [〈 in non-Latin alphabet 〉]. But yet neither does this require a mutual stipulation upon terms and conditions prescribed to an entrance into Covenant. For it refers to the Sacrifices wherewith Covenants were confirmed. And it is applied to a mere gratuitous promise (Genesis 15:18): In that day did God make a Covenant with Abraham, saying, To your Seed will I give this Land.

As to the word [〈 in non-Latin alphabet 〉], it signifies a Covenant improperly; properly it is a testamentary disposition. And this may be without any conditions on the part of them to 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 there, 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, has 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 to God's declaration of his design in it.

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

1. This would render this Covenant inferior in a way of grace to 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. Yes, he frequently declares, that he took them into Covenant, not only without respect to any thing of good in them, but although they were evil and stubborn. See (Deuteronomy 7:7, 8); Chapter 9. 4, 5.

2. It is contrary to 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 to us, many things are required of us in order to a participation of the benefits of it. For God has ordained, that all the mercy and grace that is prepared in it, shall be communicated to us ordinarily in the use of outward means, wherewith a compliance is required of us in a way of duty. To this end has 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 to 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. Therefore these things are required of us, in order to the participation of the benefits of this Covenant. And if therefore any one will call our attendance to such duties the condition of the Covenant, it is not to be contended about, though properly it is not so. For

(1) God does work the grace of the Covenant, and communicate the mercy of it, antecedently to all ability for the performance of any such duty; as it is with elect infants.

(2) Among 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 has any one that he has not received,

(3) He actually takes some into the grace of the Covenant, while they are engaged in an opposition to 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 does depend.

6. To 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 adoration and justification, without faith or believing; and on the other, that this faith is wrought in us, given to us, bestowed upon us, by that grace of the Covenant which depends on no condition in us as to 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 has an influence into its 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 to 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 farther additional supplies of the grace and mercies of the Covenant, they may be called conditions required of us in the Covenant, as well as duties prescribed to us.

8. The benefits of the Covenant are of two sorts: (1) The grace and mercy which it does collate. (2) The future reward of glory which it does promise. Those of the former sort are all of them means appointed of God, which we are to use and improve to 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 [in non-Latin alphabet]; the word here used, may signify, and be rightly rendered a Covenant, in the same manner as [in non-Latin alphabet] does, 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 to us the whole inheritance of grace and glory. And under this notion the Covenant has no condition, nor are any such either expressed or intimated in this place.

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

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

3. All things in the New Covenant being proposed to 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 3:1).

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

Thirdly, the author of this Covenant is God himself. I will make it, says the Lord. This is the third time that this expression, says 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, says the Lord. And the mention hereof is thus frequently inculcated, to beget a reverence in us of the work which he so emphatically assumes to himself. And it teacheth us, that

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.

Fourthly, it is declared who this New Covenant is made withal. With the House of Israel (ver. 8). They are called distinctly the House of Israel, and the House of Judah. The distribution of the posterity of Abraham into Israel and Judah ensued upon the division that fell among the people in the days of Rehoboam. Before they were called Israel only. And as before 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.

Fifthly, the time of the accomplishment of this promise, or making of this covenant is expressed, After those days. There are various conjectures about the sense of these words, or the determination of the time limited in them. Some suppose respect is had to 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 Jeremy, namely, about 800 years, it was impossible but that the New Covenant which was not yet given, must be after those days. Therefore 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 to the captivity of Babylon, and the return of the people from there. For God then showed them great kindness, to win them to obedience. But neither can this time be intended; for God then made no New Covenant with the people, but strictly obliged them to the terms of the Old (Malachi 4:3, 4, 5). But when this New Covenant was to be made, the old was to be abolished and removed, as the Apostle expressly affirms (ver. 13). The promise is not of new obligation, or new assistance to 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 to what went immediately before, And I regarded them not: which words include the total rejection of the Jews. After those days wherein both the House of Judah and Israel shall be rejected, I will make a New Covenant with the whole Israel of God. But neither will this hold the trial.

(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 to them. Then they fell by unbelief, as the Apostle fully manifests (Chap. 3 of this Epistle, and Romans 11). Therefore 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 to the Fathers were confirmed. Nor on this supposition would this prediction of a New Covenant have been any promise to 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.

Therefore 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 to the economy of the Old Testament, or dispensation of the Old Covenant. Such a time there was appointed to it in the counsel of God; during this season, things fell out as described (ver. 9). The certain period fixed to these days, is called by our Apostle the time of Reformation (Chap. 9. 10). After those days; that is in or at their expiration, when they were coming to 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 to 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 to them.

This in general was the time here designed for the making and establishing of the New Covenant. But we must yet farther enquire into the precise time of the accomplishment of this promise. And I say, the whole of it cannot be limited to 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.

The first peculiar entrance into it was made by the Ministry of John the Baptist. Him had God raised to send under the name, in the spirit and power of Elijah, to prepare the way of the Lord (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 to 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, 5, 6). And those by whom his Ministry was despised, did reject the counsel of God against themselves, that is to their ruin; and made themselves liable to that utter excision, with the threatenings whereof the Writings of the Old Testament are closed (Malachi 4:6). He therefore called the People off from resting in, or trusting to the privileges of the first Covenant (Matthew 3:8, 9, 10), preached to 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 to God. And in his whole Ministry he pointed at, directed and gave testimony to him who was then to come to establish this New Covenant. This was the beginning of the accomplishment of this Promise.

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 to it, observing all its precepts and institutions. But his coming in the flesh laid an axe to 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 to 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 to 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.

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 [〈in non-Latin alphabet〉], a Testament, as our Apostle proves at large (Hebrews 9:14, 15, 16). And he declares in the same place, that it answered those Sacrifices whose blood was sprinkled on the People, and the Book of the Law, in the confirmation of the first Covenant, which things must be treated of afterwards. This was the center wherein all the Promises of grace did meet, and from where 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, 15, 16; Colossians 2:14, 15). But our obligation to 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. Therefore 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 to the worshippers, until the Will of God concerning their abrogation was fully declared.

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 to it, merely that it should continue for such a season, and then die of its self, 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. Yes, nothing of it could be removed, until all was fulfilled. It was easier to remove Heaven and Earth, than to remove the Law as to 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 to 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 to it, was only for a while continued in the patience and forbearance of God towards that People.

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 to all Believers. Then was the whole Church absolved from any duty with respect to the Old Covenant, and the worship of it, though it were not manifest as yet in their consciences.

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 to 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.

1. The general nature both of the Covenant, and of the promises, whereby it is here expressed, must briefly be enquired into, because there are various apprehensions about them. For some suppose that there is an especial efficacy towards the thing mentioned, intended in these promises and no more; some judge that the things themselves, the event and end are so promised.

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

And another, I will instead of these external carnal ordinances and observations, give them spiritual commands for the regulating of their affections, precepts most agreeable to 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 there, to incline, dispose, and engage men to 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 to the principles of our intellectual natures. For these precepts enlivened by the promises made to 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 to 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 to many just exceptions, but do indeed overthrow the whole nature of the New Covenant, and the text is not expounded, but corrupted by them; therefore they must be removed out of the way. And

1. The exposition given, can no way be accommodated to 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 has 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 frustrate. For the weakness and imperfection of the first Covenant was evidenced hereby, that those with whom it was made continued not in it. Hereon God neglected them, and the Covenant became unprofitable, or at least unsuccessful as to the general end of continuing the relation between God and them, of his being their God, and they being his people. To redress this evil, and prevent the like for the future, that is, effectually to provide that God and his people may always abide in that blessed covenant relation, he promiseth the things themselves, whereby it might be secured. That which the first Covenant could not effect, that God promised to work in and by the New.

3. It is nowhere said nor intimated in the Scripture, that the efficacy of the New Covenant, and the accomplishment of the promises of it, should depend on and arise from the suitableness of its precepts to our reason, or natural principles, but it is universally and constantly ascribed to the efficacy of the Spirit and grace of God, not only enabling us to obedience, but enduing of 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; from where it is promised, that we shall be willing in the day of his power. But that our wills are left absolutely herein to their own liberty and power, without being inclined and determined by that grace of God, is that Pelagianism which has long attempted the Church, but which shall never absolutely prevail.

5. The putting the laws of God in our minds, and the writing of them in our hearts, that we may know him, and fear him always, is promised in the same way and manner, as is the forgiveness of sin (ver. 11). And it is hard to affix such a sense to 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 to 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

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

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.

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 to 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 to whom his goods shall come.

It takes away that difference between this and the former Covenant, which it is the main scope of the Apostle to prove; at least leave the difference, to consist only in the gradual efficacy of outward means, which is most remote from his purpose. For there were by the Old Covenant means supplied to induce the people to 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 exhortation to 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, 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 to 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 to our reasons, and meet to work on our affections, it differs only in some unassignable degrees from the former. But this is directly contrary to the promise in the Prophet, that it shall not be according to it, or of the same kind, no more than Christ the High Priest of it should be a Priest after the order of Aaron.

It would on this supposition follow, that God might fulfill his promise of putting his Laws in the minds of men, and writing them in their hearts, and yet none have the Law put into their minds, nor written in their hearts; which things are not reconcileable by any distinction to the ordinary reason of mankind.

Therefore we must grant, that it is the effect, the event in the communication of the things promised, that is ascribed to this Covenant, and not only the use and application of means to 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.

This Covenant is promised as that which is future, to be brought in at a certain time, after those days, as has been declared. But it is certain, that the things here mentioned, the grace and mercy expressed were really communicated to 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; therefore their effectual communication cannot be esteemed a property of this Covenant which was to be made afterwards.

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 to it do arise and spring from the mediation of Christ, or his interposition on the behalf of sinners; therefore 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. Therefore this Covenant is promised now to be made, not in opposition to what grace and mercy was derived from it both before and under the Law, nor as to the first administration of grace from the Mediator of it; but in opposition to the Covenant of Sinai, and with respect to its outward solemn confirmation.

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.

The making of this Covenant may be considered two ways. (1) As to the preparation and proposition of its terms and conditions. (2) As to 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 is not the making of the Covenant. And therefore all with whom this Covenant is made, are effectually sanctified, justified and saved.

These things being premised, as it was necessary they should be, to the right understanding of the mind of the Holy Ghost, I shall proceed to 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 two first expressions are of the same nature and tendency, I will put my laws in their mind, and write them in their hearts. In general it is the reparation of our nature, by the 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.

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

1. The subject spoken of, is the mind and heart. When the Apostle treats of the depravation and corruption of our nature, he places them [in non-Latin alphabet] (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. Therefore 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 to God.

And we may observe, that the grace of our Lord Jesus Christ in the New Covenant, in its being and existence, in its healing repairing efficacy, is as large and extensive as sin in its residence and 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 extend to all persons in its tender and conditional proposition, but not to all things, as to its efficacy in the reparation of our natures. Others assert it extends to all the effects of sin in the removal of them, and the cure of our natures thereby, but as to persons it is really extended to none but those in whom these effects are produced, whatever be its outward administration, which was also always limited — to whom I do subscribe. The first thing mentioned is the mind, [in non-Latin alphabet]; the Apostle renders it by [in non-Latin alphabet], the inward part. The mind is the most secret inward part or power of the soul. And the Prophet expresses 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 does consist. It is not in the conformity of our outward actions to the law that is required therein also; but it principally lies in the inward parts, where God searches for, and regards truth in sincerity (Psalm 51:6). Therefore [in non-Latin alphabet] is the mind and understanding, whose natural depravation is the spring and principle of all disobedience, the cure of which is here promised in the first place. In the outward administration of the means of grace the affections, and if I may so speak, the more outward part of the soul are usually first affected and wrought upon. But the first real effect of the internal promised grace of the Covenant is on the mind, the most spiritual and inward part of the soul. This in the New Testament is expressed by the renovation of the mind (Romans 12:1; Colossians 3:5), 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 with — are taken away and removed. Of the nature of which work I have treated at large elsewhere. For the law of God in the mind is the saving knowledge of the mind and will of God, of which the law is the revelation, communicated to it, and implanted in it.

2. The way whereby God in the Covenant of Grace thus works on the mind is expressed by [in non-Latin alphabet]; so the Apostle renders [in non-Latin alphabet] and I will give. [in non-Latin alphabet] giving, may by an Exallage be put for [in non-Latin alphabet], I will give. So is it expressed in the next clause, [in non-Latin alphabet] in the future tense, I will write. The word in the Prophet is, I will give; we render it, I will put. But there are two things intimated in the word. (1) The freedom of the grace promised; it is a mere grant, gift, or donation of grace. (2) The efficacy of it. That which is given of God to 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 expresses an actual communication, and not a fruitless tender. This the Apostle renders emphatically, [in non-Latin alphabet], that is, [in non-Latin alphabet], this is that which I do, am doing in this Covenant; namely, freely giving that grace whereby my laws shall be implanted on the minds of men.

To show in general before we proceed to the nature of this work, so far as is necessary to 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 to the other clause of this promise.

That which is to be put into this spiritual receptacle is in those words, [in non-Latin alphabet], 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 does [in non-Latin alphabet] originally signify doctrine, or instruction. By whatever way or revelation God makes known himself and his will to 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 to the whole Law of God, that is, the Rule and the Law of our obedience in the New Covenant, and enabled to all acts and duties that are required of us. And this is the first grace promised and communicated to us by vertue of this Covenant, as it was necessary that so it should be. For (1) The mind is the principal seat of all spiritual obedience. (2) The proper and peculiar actings of the mind in discerning, knowing, 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, 6).

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

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

Expositors generally observe, that respect is had herein to 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 to whom they were given. God did not, God would not by vertue of that Covenant otherwise dispose of his Law. And the event that ensued hereon, was, that they brake these Laws, and abode not in obedience. This event God promiseth to obviate and prevent under the New Covenant, and that by writing these Laws now in our hearts, which he wrote before only in tables of stone; that is, he will effectually work that obedience in us which the Law does 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 to 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. Therefore as this work must necessarily consist of two parts, namely, the removal out of the heart of whatever is contrary to the Law of God, and the implanting of principles of obedience thereunto; so it comes under a double description or denomination in the Scripture. For sometimes it is called a taking away of the heart of stone, or circumcising of the heart; and sometimes the giving of an heart of flesh, the writing of the Law in our hearts, which is the renovation of our natures into the image of God in righteousness and the holiness of truth. Therefore in this promise the whole of our sanctification in its beginning and progress, in its work upon our whole souls, and all their faculties is comprized. And we may observe,

1. The work of grace in the New Covenant passeth on the whole soul in all its faculties, powers and affections, to 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.

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

3. We bring nothing to the New Covenant but our hearts as tables to be writters in, with the sense of the insufficiency of the precepts and promises of the Law with respect to 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 to them a God, and they shall be my people. This is indeed a distinct promise by itself, summarily comprizing all the blessings and priviledges of the Covenant. And it is placed in the center of the account given of the whole, as that from where all the grace of it does 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 has its foundation in the foregoing promise. For this relation which implies mutual acquiescency in each other, could not be, nor ever had been, if the minds and hearts of them who are to be taken into it, were not changed and renewed. For neither could God approve of, and rest in his love towards them, whilest they were enemies to 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 to them a God, and they shall be a people to him. And it is frequently made use of with respect to 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, yes, he is a God to them all. For as he made them, so he sustains, rules, and governs them in all things by his power and providence. But with respect hereunto, God does not freely promise that he will be a God to any, nor can so do. For his power over all, and his rule of all things is essential and natural to him, so as it cannot otherwise be. Therefore 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 does 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.

To 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 to dependence on God, and subjection to 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 to 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 to them, and to take them to be a peculiar people to him immediately in their own persons; nor was it consistent with his wisdom and goodness so to do. For if man was not stedfast in God's covenant, but broke 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 to the glory of God, or advantage of man? To enter into a new covenant that must necessarily be broken to the aggravation of the misery of man, became not the wisdom and goodness of God. If it be said, God might have so made a new covenant immediately with man, so as to secure their future obedience, and so to have made it firm and stable; I answer it would not have become the divine wisdom and goodness to have dealt better with men after their rebellion and apostasy than before, namely on their own account. He did in our first creation communicate to 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 its own account alone he would immediately collate more grace upon it, is to suppose him singularly well pleased with our sin and rebellion. This then God would not do. Therefore

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 to it that could no otherwise be enacted and accomplished. No, there was not any one thing in all the good which he designed to mankind in this covenant in a way of love, grace and mercy, that could be communicated to 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 to 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 to the work which he undertook personally to perform, have according to 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. Therefore as to this new covenant, it was firstly made with Jesus Christ the Surety of it and Undertaker in it. For,

1. God neither would, nor Salvâ justitiâ, sapientiâ & honore, could treat 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 [〈 in non-Latin alphabet 〉] of this covenant, and all the grace of it. See (2 Corinthians 5:19, 20; Galatians 3:13, 14; Romans 3:25).

2. No restipulation of obedience to 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 an 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? Therefore it was absolutely necessary, that in this covenant there should be a Surety to undertake for our answering and firm standing to 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 to us.

That grace which was to be the spring of all the blessings of this Covenant to 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 to man that whole stock of grace which was necessary to enable him to 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; yes, so as that perhaps man did not fully understand what it was. But all was lost at once that was committed to our keeping, so as that nothing at all was left to give us the least relief as to any new endeavors. Therefore 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 to him, and the fulness of grace is laid up in him (John 1:14; Colossians 1:17; Chapter 2:2; Ephesians 3:8; 2 Corinthians 1:21).

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 Chapter 1:5, 8; Chapter 2:13. God is a God to 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.

God being in this Covenant a God and Father to Christ, he became 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. Therefore

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

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

On the part of God it is, I will be to them a God; or as it is elsewhere expressed, I will be their God. And we must make a little enquiry into this unspeakable privilege, which Eternity only will fully unfold.

The person speaking is included in the Verb, [⟨in non-Latin alphabet⟩], I will be; I Jehovah who make this Promise. And herein God proposes to 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, &c. I that am all this, and in all that I am, will be so. Here lies the eternal spring of the infinite treasures of the supplies of the Church here and for ever. Whatever God is in himself, whatever these properties of his Nature extend to, in it all God has 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 has 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 to 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 time of trouble; and they that know your Name, will put their trust in you (Psalm 9:9, 10).

What he promises is, that he will be a God to us. Now although this comprises absolutely every thing that is good, yet may the notion of being a God to any, be referred to two general heads. (1) An all-sufficient Preserver; and (2) An all-sufficient Rewarder: so himself declares the meaning of this expression (Genesis 17:1; Genesis 15:1). I will be all this to them that I am a God to in the way of preservation and recompense (Hebrews 11:6).

The declared rule and measure of God's actings towards us as our God, is 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 to those whom he takes into this Covenant.

It is included in this part of the Promise, that they that take him to be their God, they shall say, You are my God (Hosea 2:23), and carry it towards him according to what infinite goodness, grace, mercy, power and faithfulness do require.

And we may observe,

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

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.

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

As the grace of this Covenant is inexpressible; so are the obligations it puts upon us to obedience.

The relation of man to God is expressed in these words, And they shall be to 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. [⟨in non-Latin alphabet⟩] (1 Peter 2:5). 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 to their being his People, namely, the profession of all subjection or obedience to him, and all dependence upon him. Therefore this also belongs to it, namely, their avouching this God to be their God, and their free engagement to all that obedience which in the Covenant he requireth. For although this expression, And they shall be to me a People, seem only to denote an act of God's grace, assuming of them into that relation to himself; yet it includes their avouching him to be their God, and their voluntary engagement of obedience to him as their God. When he says, You are my People; they also say, You are my God (Hosea 2:23). Yet is it to be observed,

1. That God does as well undertake for our being his People, as he does 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 to him.

2. 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.