works in all of them Wherefore if we see a man slothful negligent careless in the Duties of Religion we may be sure that one carnal Affection or other is powerful in him 3. As to the general effects of this spiritual Sloth they may be reduced unto these three Heads 1 A neglect of known Duties in matter or manner Known Duties of Professors are either publick or private And I call them known because they are both acknowledged by all so to be and themselves are under the Conviction of their so being But where this sloth is predominant clear Duties will be debated What more clear Duty than that we should open our hearts unto Christ when he knocketh or diligently receive those Intimations of his Love and his Mind which he tendereth in his Ordinances Yet this will a Soul dispute about and debate on when it is under the power of sloth Cant. 5. 2 3. And it doth so actually when it doth not take diligent heed unto the Dispensation of the word Wherefore omission of Duties in their seasons and opportunities whether publick or private whether of Piety or Charity of Faith or Love or the performance of them without life and delight meerly to comply with custom or satisfie Convictions is an evidence of a Soul growing up under a sinful sloth unto a ruining security 2 Regardlesness of Temptations and Dangers by them is another general effect hereof These beset us on every hand especially they do so with reference unto all Duties of Obedience In watchfulness against them a conflict with them and prevalency over them doth our warfare principally consist And without a due regard unto them we can neither preserve the Life nor bring forth the fruits of Faith Herein spiritual sloth will make us careless When men begin to walk as if they had no Enemies as if in their course of life their converse their callings and occasions there were no Snares nor Temptations Spiritual sloth hath possessed their minds 3 Weariness and heartless despondencies in a time of Troubles and Difficulties is another effect hereof And unto these Heads may all its particular pernicious effects and consequences be reduced And this brief Description of Spiritual sloth in its Nature Causes and Effects is a sufficient Eviction of our Assertion so that I need no farther confirmation Secondly In the positive Directions given and the Encouragement adjoyned there is an Example proposed and a Duty enjoyned with respect thereunto The Persons whose Example is prescribed are mentioned here only indefinitely be followers of them which in the ensuing Verse he brings down to the Instance of Abraham For dealing with them who greatly gloried in having Abraham for their Father no example more pertinent and cogent could be proposed unto them to let them know that Abraham himself obtained not the Promises any other way than what he now proposeth unto them And as our Saviour had told them that if they would be the Children of Abraham they must do the works of Abraham otherwise their boast of his being their Father would stand them in no stead so our Apostle shews them the like necessity of his Faith and Patience in particular Besides he was in the next Chapter of necessity to prefer Melchisedec as a Type of Christ before him and above him Andtherefore as he had in an alike case before dealt with Moses he would take the advantage hereof giving him his due commendation that he might not seem to derogate any thing from him And this he doth in that Instance wherein he becameto have his greatest honour or to become the Father of the faithful The Persons therefore included in the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are the Patriarchs of the Old Testament It is true it is so expressed as that those who were at present real sincere sound Believers might be intended or those who had fallen asleep in the Faith of the Gospel But as he deals on all occasions with these Hebrews with Instances and Examples out of the Old Testament as we have seen and considered it at large in the third Chapter so his immediate expressing of Abraham as the principal of those which he intended confines his Design unto those under that Dispensation Plainly he designs them whom unto the same purpose he enumerates afterwards in particular with the Instances of their Faith chap. 11. Nor is there any difficulty in the variety of his expressions concerning them Of those in the Eleventh Chapter he says that all died in Faith and obtained a good report on the account thereof but received not the Promises ver 13 39. Of those in this place that through Faith and Patience they inherited the Promises But it is one thing to receive the Promises and another to inherit the Promises By receiving the Promises chap. 11. the Apostle respects the actual Accomplishment of the great Promise concerning the exhibition of Christ in the Flesh. This they neither did nor could receive who died before his Incarnation But the inheriting of the Promises here intended is a real participation of the Grace and Mercy proposed in them with Eternal Glory This they all received being saved by Faith even as we Acts 15. 10 11. Heb. 4. 2. Concerning these Persons he proposeth to them the way that they took and the end that they attained The way they took was by Faith and Patience or long-suffering Some think that here is an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and that a constant enduring Faith is only intended But their Faith and the constant exercise of it against oppositions is rather proposed unto them under the name of Faith For that by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a distinct Grace or Duty is intended is manifest from ver 15. where Abrahams carriage upon his believing and receiving the Blessing is expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after he had patiently endured What was that Faith or of what kind which is here ascribed unto the Patriarchs is evident from the Context For it was that Faith which had the especial Promise of God in Christ for its Object Not a general not a common Faith but that which respected the Promise given from the foundation of the world and expresly renewed unto Abraham Some amongst us wholly deny this kind of Faith and beyond the belief of the truth or veracity of God in general will not allow an especial Faith with respect unto the Covenant and the Promise of Grace in Christ Jesus whereas indeed there is no other Faith true useful saving and properly so called in the world It is true this especial Faith in the Promise supposeth Faith in general with respect unto the truth and veracity of God nor can be without it But this may be and is in many where the other is not yea where it is despised This therefore was the Faith which was here recommended and proposed unto us The especial Object of it was the Messiah or Christ himself as a Saviour from sin with
and Condition It is therefore highly vain to confound the Consideration of our Concernment in what Adam did as he was the Head of the Covenant with what he afterwards did and other intervenient Progenitors might do All this our Apostle confirms at large Rom. 5. 7. Abraham was taken into a new Administration of the Covenant with new Promises and Seals But he neither was nor could be made the Head and Representative of that Covenant whereinto he was taken otherwise than Typically Hence his Moral Good or Evil could not be reckoned unto his Posterity in Covenant But yet he was made the Head and Spring of the Administration of its outward Priviledges and this so far as his Trust extended was imputed unto his Posterity as in the case of Circumcision Wherefore seeing what he did unto Melchisedec belonged unto the Administration of the Covenant committed unto him Levi is rightly said to have done it in him also And so these things do mutually Illustrate one another But to deny that we were all in Adam as the Head of the first Covenant that we sinned in him that the Sin which we in any sence have sinned is imputed unto us is not to dispute with us but expressely to contradict the Holy Ghost But we may take some Observations from these words As 1. They who receive Tithes of others for their work in Holy Administrations are thereby proved to be Superiour unto them of whom they do receive them They are given unto them among other Ends as an acknowledgment of their Dignity So it was when they were paid of Old by Gods Institution and so it would be still if they might be paid or received in a due manner with respect unto the Labour of any in Gospel Administrations But whereas not one among thousands doth give or pay them on any other Ground but because they must do so whether they will or no nor would do so any more were it not for the coercive enforcing Power of Humane Laws If they on the other side that do receive them do look on them not as a free Pledge of the Peoples Respect and the Honour that they bear unto them but as their own Right and due by Law they are a Testimony neither of the Peoples Obedience nor of the Ministers Dignity but only of the extream Disorder of all things in Religion 2. It is of great Concernment unto us what Covenant we do belong unto as being esteemed to do therein what is done by our Representatives in our Name There were never absolutely any more than two Covenants Wherein all Persons indefinitely are concerned The first was the Covenant of Works made with Adam and with all in him And what he did as the Head of that Covenant as our Representative therein is imputed unto us as if we had done it Rom. 5. 12. The other is that of Grace made Originally with Christ and through him with all the Elect. And here lieth the life and hope of our Souls That what Christ did as the Head of that Covenant as our Representative it is all imputed unto us for Righteousness and Salvation And certainly there is nothing of more Importance unto us than to know whether of these Covenants we belong unto we are also some way concerned in them by whom that one or the other of these Covenant-states is conveyed unto us For before we make our own Personal voluntary Choice we are by the Law of our Natures and of the Covenant it self inclosed in the same Condition with our Progenitors as to their Covenant-state And thence it is that in the severest Temporal Judgments Children not Guilty of the actual Transgression of their Parents not having sinned after the similitude of them by imitation do yet oft-times partake of the Punishment they have deserved being esteemed in some manner to have done what they did so far as they were included in the same Covenant with them And many Blessing on the other hand are they partakers of who are included in the Covenant of those Parents who are Interested in the Covenant of Grace For such Parents succeed in the room of Abraham every one of them And what Abraham did as to the Administration of the Covenant intrusted with him his Posterity whose Representative he was therein are said to have done in him as Levi is in this place and therefore had the Seal of the Covenant given unto them in their Infancy And an Alteration in this Dispensation of Grace hath not yet been proved by any or scarce attempted so to be VER 11. IN this Verse after so long a Preparation and Introduction whereby he cleared his way from Objections and secured his future Building the Apostle enters on his Principal Argument concerning the Priesthood of Christ and all the Consequences of it with respect unto Righteousness Salvation and the Worship of God which depend thereon This being his main Design he would not engage into it before he had in every respect declared and vindicated the Dignity and Glory of the Person of Christ as vested with his Blessed Offices And from hence unto the didactical part of the Epistle he proceeds in a Retrograde Order unto what he had before insisted on For whereas he had first declared the Glory of the Person of Christ in his Kingly Office Chap. 1. then in his Prophetical Chap. 2 3. And having now entred on his Sacerdotal he goes on to enlarge upon this last Function then he returns unto his Prophetical and shuts up the whole with a renewed mention of his Kingly Power as we shall see in their Order and proper places 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 consummatio perfectio A Sacred Perfection or compleatness of State and Condition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 By the Hand of the Priesthood of Levi himself Because Levi himself received not the Priesthood in his own Person but his Posterity Tremellius renders it Levitarum the Priesthood of Levites The Original leaves no scruple By the Levitical Priesthood The Priesthood that was confined to the House Family Tribe and Posterity of Levi. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 M. S. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 corruptly Nam sub hoc populo sancita est Lex Beza For under it the Law was established to the People Sub ipso populus legem accepit acceperat Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by whom or whereby the Law was imposed upon the People if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by whom relate unto Levi the sence is mistaken and much more by the Arab. who takes the Law only for the Law of the Sacerdotal Office from which it is plainly distinguished The Aethiopick reads the whole Verse to this purpose And the People did according to the Law of the Priesthood which was appointed what need was there therefore that he should give another Priest whose appointment one should say was according to Melchisedec which Argues the great unskilfulness of
this you may call Gods making or establishing of it with us if you please though making of the Covenant in the Scripture is applyed only unto its Execution or actual Application unto Persons But this Declaration of the Grace of God and the Provision in the Covenant of the Mediator for the making of it effectual unto his Glory is most usually called the Covenant of Grace And this is twofold 1. In the way of a singular and absolute Promise as it was first declared unto and thereby established with Adam and afterwards with Abraham This is the Declaration of the Purpose of God or the free Determination of his VVill as to his dealing with sinners on the supposition of the fall and the forfeiture of their first Covenant state Hereof the Grace and VVill of God was the only Cause Heb. 8. 8. And the Death of Christ could not be the means of its procurement for he himself and all that he was to do for us was the substance of that Promise wherein this Declaration of Gods Grace and Purpose was made or of this Covenant of Grace which was introduced and established in the room of that which was broken and disanulled as unto the ends and benefits of a Covenant The substance of the first Promise wherein the whole Covenant of Grace was virtually comprized directly respected and expressed the giving of him for the Recovery of mankind from sin and misery by his Death Gen. 3. 15. VVherefore if he and all the benefits of his Mediation his Death and all the effects of it be contained in the Promise of the Covenant that is in the Covenant it self then was not his Death the procuring Cause of that Covenant nor do we owe it thereunto 2. In the additional prescription of the way and means whereby it is the will of God that we shall enter into a Covenant state with him or be interested in the benefits of it This being virtually comprized in the absolute Promise is expressed in other places by the way of the Conditions required on our part This is not the Covenant but the Constitution of the Terms on our part whereon we are made partakers of it Nor is the Constitution of these Terms an effect of the Death of Christ or procured thereby It is a meer effect of the Soveraign Wisdom and Grace of God The things themselves as bestowed on us communicated unto us wrought in us by Grace are all of them effects of the Death of Christ but the Constitution of them to be the Terms and Conditions of the Covenant is an Act of meer Soveraign Wisdom and Grace God so loved the VVorld as to send his only Begotten Son to dye not that Faith and Repentance might be the means of Salvation but that all his Elect might believe and all that believe might not perish but have Life Everlasting But yet it is granted that the Constitution of these Terms of the Covenant doth respect the federal Transactions between the Father and the Son wherein they were ordered to the Praise of the Glory of Gods Grace and so although their Constitution was not the Procurement of his Death yet without respect unto it it had not been VVherefore the sole cause of making the New Covenant in any sense was the same with that of giving Christ himself to be our Mediator namely the Purpose Counsel Goodnesse Grace and Love of God as it is every where expressed in the Scripture It may be therefore enquired what respect the Covenant of Grace hath unto the Death of Christ or what Influence it hath thereunto I Answer it hath a threefold respect thereunto 1. In that it was confirmed ratified and made irrevocable thereby This our Apostle insists upon at large Chap. 9. ver 15 16 17 18 19 20. And he compares his Blood in his Death and sacrifice of himself unto the sacrifices and their Blood whereby the old Covenant was confirmed purified dedicated or established ver 18 19. Now these sacrifices did not procure that Covenant or prevail with God to enter into it but only ratified and confirmed it and this was done in the New Covenant by the Blood of Christ in the way that shall be afterwards declared 2. He thereby underwent and performed all that which in the Righteousnesse and VVisdome of God required that the Effects Fruits Benefits and Grace intended designed and prepared in the New Covenant might be effectually accomplished and communicated unto sinners Hence although he procured not the Covenant for us by his Death yet he was in his Person Mediation Life and Death the only Cause and Means whereby the whole Grace of the Covenant is made effectual unto us For 3. All the Benefits of it were procured by him that is all the Grace Mercy Priviledges and Glory that God had prepared in the Counsel of his VVill and proposed in the Covenant or promises of it are purchased merited and procured by his Death and effectually communicated or applyed unto all the Covenanters by vertue thereof with other of his Mediatory Acts. And this is much more an eminent procuring of the New Covenant than what is pretended about the procurement of its Terms and Conditions For if he should have procured no more but this if we owe this only unto his Mediation that God would thereon and did grant and establish this Rule Law and Promise that Whosoever believed should be saved it was possible that no one should be saved thereby yea if he did no more considering our state and condition it was impossible that any one should so be These things being premised we shall now briefly declare how or wherein he was the Surety of the Covenant as he is here called A Surety Sponsor Vas Praes Fidejussor for us the Lord Christ was by his voluntary undertaking out of his rich Grace and Love to do answer and perform all that is required on our Parts that we may enjoy the Benefits of the Covenant the Grace and Glory prepared proposed and promised in it in the way and manner determined on by Divine wisdom And this may be reduced unto two Heads 1. He undertook as the Surety of the Covenant to answer for all the sins of those who are to be and are made Partakers of the Benefits of it That is to undergo the punishment due unto their sins to make Attonement for them by offering himself a propitiatory Sacrifice for their Expiation redeeming them by the price of his Blood from their state of misery and bondage under the Law and the Curse of it Isa. 53 4 5 6 10. Matth. 20. 28. 1 Tim. 2. 6. 1 Cor. 6. 20. Rom. 3. 25 26. Heb. 10. 5 6 7 8. Rom. 8. 2 3. 2 Cor. 5. 19 20 21. Gal. 3. 13. And this was absolutely necessary that the Grace and Glory prepared in the Covenant might be communicated unto us VVithout this undertaking of his and performance of it the Righteousness and Faithfulness of God would not permit that sinners such as
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 For 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 unto the Church in general nor unto 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 unto every individual person that hath an interest in this Covenant Hence all the Promises made unto Abraham Isaac and Jacob with all the other Patriarchs and the Oath of God whereby they were confirmed are all of them made unto us and do belong unto us no less than they did unto 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 unto Joshua which he applies unto 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 unto 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 Priviledge which God granted unto them that walked uprightly before him such an one saith 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 thine eyes shall see the King in his beauty they shall behold the land that is very far off Isa. 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 Priviledge 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 unto the Church are strangers unto 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. ix 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 saith 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 hath made a Covenant He hath made with me an everlasting Covenant And sundry things are we taught therein 1 The freedom of this Covenant without respect unto any merit worth or condignity in them with whom it is made What God doth he doth 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 expresseth 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 soveraigns 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 unto their hurt and ruine But there was infinite wisdom in the constitution of this Covenant whence 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 an 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 unto 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 doth 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 soveraign 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 5 There is ascribed unto 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 unto 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 unto them He alone must make this Covenant with whom all power and grace do dwell God hath spoken once twice have I heard this that power belongeth unto God also unto thee O Lord belongeth mercy Psal. 62. 11 12. 6 The Reward promised in this Covenant is God himself I am thy Reward And who but God can ordain himself to be our Reward Ob. 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 unto the encouragement of our Faith and the strengthning of our consolation 1 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 an holy admiration of it unto Eternity 2 His wisdom goodness and grace in the nature of that Covenant which he hath condescended to make and enter into The first Covenant he made with us in Adam which we brake 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 woful 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 Apostasie from him But this Covenant is of that nature as that the grace administred in it shall effectually preserve all the Covenanters unto the end and secure unto them all the benefits of it For 3 His power and faithfulness are engaged unto the accomplishment of all the Promises of it And these Promises do contain every thing that is spiritually and eternally good or desirable unto us O Lord our Lord how excellent is thy Name in all the Earth How glorious art thou in the ways of thy grace towards poor sinful Creatures who had destroyed themselves And 4 He hath 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 whence 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 Unto 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 unto 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 expresseth the order of the dispensation of this Covenant with respect to the Promise made to Abraham Acts 3. 25 26. Ye are the Children of the Prophets and of the Covenant which God made with our Fathers saying unto Abraham and in thy Seed shall all the Kindreds of the earth be blessed unto 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 unto them affirmed that it was necessary that the Word should be first spoken unto them Acts 13. 46. And this was all the Priviledge that was now left unto them For the Partition-wall was now broken down and all Obstacles against the Gentiles taken out of the way Wherefore this House of Israel and of Judah may be considered two ways 1 As that People were the whole entire Posterity of Abraham 2 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 unto 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 1 Because He in and through whom alone it was to be established and made effectual was to be brought forth amongst them of the Seed of Abraham as the Apostle plainly declares Acts 2. 25. 2 Because all things that belonged unto the Ratification of it were to be transacted amongst them 3 Because in the outward dispensation of it the terms and grace of it was first in the counsel of God to be tendred unto them 4 Because by them by the Ministry of men of their Posterity the dispensation of it was to be carried unto 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 Dan. 9. 27. And because these things belonged equally unto 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 Priviledges of the Old Covenant Israel having cut off themselves by their revolt from the House of David being cast out also for their sins amongst the Heathen But God to declare that the Covenant he designed had no respect unto those carnal Priviledges which were then in the possession of Judah alone but only unto the Promise made unto Abraham he equals all his Seed with respect unto 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 unto 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 unto the promise of it as the People of old were brought into the Land of Canaan by vertue of the Covenant made with Abraham These are the true Israel and Judah prevailing with God and confessing unto 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 unto them is principally intended Nor can that Covenant be said to be made absolutely with any but those whose sins are pardoned by vertue thereof and in whose hearts the Law of God is written which are the express Promises of it And it was with respect unto those of this sort among that People that the Covenant was promised to be made with them See Rom. 9. 24 25 26 27 28 29 30 31 32 33. Chap. 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 priviledge of the carnal Seed of Abraham lie 2. Those who are first and most advanced as unto outward Priviledges 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 Priviledge and Preeminence above all Nations of the World as unto 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 unto the grace of it And this by reason of their unbelief and the abuse of the Priviledges granted unto them Let not those therefore who now enjoy the greatest Priviledges be high-minded but fear 3. The manner of making this Covenant is expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 perficiam consummabo I will perfect or consummate In the Hebrew it is only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 unto its distinguishing Character it is called a New Covenant so it is with respect unto the Old Covenant made at Sinai Wherefore by this Covenant as here considered is not understood the promise of grace given unto Adam absolutely nor that unto Abraham which contained the substance and matter of it the grace exhibited in it but not the compleat Form of it as a Covenant For if it were only the Promise it could not be called a New Covenant with respect unto 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 VER IX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For the Quotation and Translation of these words out of the Prophet Jeremiah the Reader may consult the Exercitations in the first Volume Exercit. V. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Apostle in this place renders by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and in this place onely the reason whereof we shall see afterwards 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which my Covenant they brake rescinded dissipated the Apostle renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And they continued not in my Covenant For not to abide faithful in Covenant is to break it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And I was an Husband unto them or rather a Lord over them in the Apostle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And I regarded them not On what reason and grounds the seeming alteration is made we shall enquire in the Exposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Non secundum Testamentum secundum illud Testamentum and so the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Not according unto that Testament others faedus and illud faedus Of the different Translation of this word by a Testament and a Covenant we have spoken before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which I gave quod feci which I made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the Fathers for that is required to be joined to the Verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And therefore the Syriack omitting the Preposition turns the Verb into gave gave to the Fathers which is proper 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cum Patribus eorum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vulg non permanserunt others perstiterunt So the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they stood not they continued not Maneo is used to express stability in Promise and Covenants ut tu dicti Albani maneres and tu modo promissis maneas So is permaneo in officio in Armis in Amicitia to continue stedfast unto the end Wherefore it is as well so rendred as by persisto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is so used by Thycidydes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to abide firm and constant in Covenants And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is he who is firm stable constant in Promises and Engagements 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ego neglexi despexi neglectui habui Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I despised I neglected I rejected them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is curae non habeo negligo contemno a word denoting a casting out of care with contempt VER IX Not according to that Covenant which I made with their fathers in the day when I took them by the hand to lead them out of the land of Egypt because they continued not in my Covenant and I regarded them not saith the Lord. THE greatest and utmost mercies that God ever intended to communicate unto the Church and to bless it withall were enclosed in the New Covenant Nor doth the efficacy of the Mediation of Christ extend itself beyond the verge and compass thereof For he is onely the Mediator and Surety of this Covenant But now God had before made a Covenant with his People a good and holy Covenant it was such as was meet for God to prescribe and for them thankfully to accept of Yet notwithstanding all the Priviledges and Advantages of it it proved not so effectual but that multitudes of them with whom God made that Covenant were so far from obtaining the blessedness of Grace and Glory thereby as that they came short and were deprived of the temporal benefits that were included therein Wherefore as God
Covenant with Abraham saying Unto thy Seed will I give this Land As unto the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it signifies a Covenant improperly properly it is a testamentary disposition And this may be without any conditions on the part of them unto whom any thing is bequeathed 2. The whole of the Covenant intended is expressed in the ensuing description of it For if it were otherwise it could not be proved from thence that this Covenant was more excellent than the former especially as to security that the Covenant Relation between God and the People should not be broken or disannulled For this is the principal thing which the Apostle designs to prove in this place and the want of an observation thereof hath led many out of the way in their exposition of it If therefore this be not an entire description of the Covenant there might yet be something reserved essentially belonging thereunto which might frustrate this end For some such conditions might yet be required in it as we are not able to observe or could have no security that we should abide in the observation of them And thereon this Covenant might be frustrated of its end as well as the former which is directly contrary unto Gods declaration of his design in it 3. It is evident that there can be no condition previously required unto our entering into or participation of the benefits of this Covenant antecedent unto the making of it with us For none think there are any such with respect unto its original constitution nor can there be so in respect of its making with us or our entering into it For 1. This would render this Covenant inferior in a way of Grace unto that which God made with the people at Horeb. For he declares that there was not any thing in them that moved him either to make that Covenant or to take them into it with himself Everywhere he asserts this to be an Act of his meer Grace and Favor Yea he frequently declares That he took them into Covenant not only without respect unto any thing of good in them but although they were evil and stubborn See Deut. 7. 7 8. Chap. 9. 4 5. 2. It is contrary unto the Nature Ends and express Properties of this Covenant For there is nothing that can be thought or supposed to be such a condition but it is comprehended in the Promise of the Covenant itself For all that God requireth in us is proposed as that which himself will effect by vertue of this Covenant 4. It is certain That in the outward dispensation of the Covenant wherein the Grace Mercy and Terms of it are proposed unto us many things are required of us in order unto a participation of the benefits of it For God hath ordained that all the Mercy and Grace that is prepared in it shall be communicated unto us ordinarily in the use of outward means wherewith a compliance is required of us in a way of Duty To this end hath he appointed all the Ordinances of the Gospel the Word and Sacraments with all those Duties publick and private which are needful to render them effectual unto us For he will take us ordinarily into this Covenant in and by the rational faculties of our natures that he may be glorified in them and by them Wherefore these things are required of us in order unto the participation of the benefits of this Covenant And if therefore any one will call our attendance unto such Duties the condition of the Covenant it is not to be contended about though properly it is not so For 1 God doth work the Grace of the Covenant and communicate the Mercy of it antecedently unto all ability for the performance of any such duty as it is with elect Infants 2 Amongst those who are equally diligent in the performance of the duties intended he makes a discrimination preferring one before another Many are called but few are chosen and what hath any one that he hath not received 3 He actually takes some into the Grace of the Covenant whilest they are engaged in an opposition unto the outward dispensation of it An example of this Grace he gave in Paul 5. It is evident That the first grace of the Covenant or Gods putting his Law in our hearts can depend on no condition on our part For whatever is antecedent thereunto being only a work or act of corrupted nature can be no condition whereon the dispensation of spiritual Grace is superadded And this is the great ground of them who absolutely deny the Covenant of Grace to be conditional namely that the first grace is absolutely promised whereon and its exercise the whole of it doth depend 6. Unto a full and compleat interest in all the Promises of the Covenant Faith on our part from which Evangelical Repentance is inseparable is required But whereas these also are wrought in us by vertue of that Promise and Grace of the Covenant which are absolute it is a meer strife about words to contend whether they may be called conditions or no. Let it be granted on the one hand that we cannot have an actual participation of the relative grace of this Covenant in Adoration and Justification without Faith or Believing and on the other that this Faith is wrought in us given unto us bestowed upon us by that Grace of the Covenant which depends on no condition in us as unto its discriminating administration And I shall not concern my self what men will call it 7. Though there are no conditions properly so called of the whole grace of the Covenant yet there are conditions in the Covenant taking that term in a large sense for that which by the order of divine constitution precedeth some other things and hath an influence into its existence For God requireth many things of them whom he actually takes into Covenant and makes Partakers of the Promises and Benefits of it Of this nature is that whole Obedience which is prescribed unto us in the Gospel in our walking before God in uprightness and there being an order in the things that belong hereunto some acts duties and parts of our gracious Obedience being appointed to be means of the farther additional supplies of the grace and mercies of the Covenant they may be called conditions required of us in the Covenant as well as duties prescribed unto us 8. The Benefits of the Covenant are of two sorts 1 The Grace and Mercy which it doth collate 2 The future Reward of glory which it doth promise Those of the former sort are all of them means appointed of God which we are to use and improve unto the obtaining of the latter and so may be called conditions required on our part They are only collated on us but conditions as used and improved by us 9. Although 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word here used may signifie and be rightly rendred a Covenant in the same manner as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth yet that
to be the Foundation of all their hopes and expectations so also that it had not been before perfectly fulfilled In that Promise both the great blessing of Christ himself and the whole work of his Mediation were included Wherefore on this account doth he insist so largely on this Promise and the confirmation of it and issueth his discourse in the Introduction of Christ according unto it 2 He further designs to manifest that the Promise as to the substance of it belongs no less unto all Believers than it did to Abraham and that all the benefits contained therein are by the Oath of God secured unto them all There is in the words observing as near as we can their order in the Text in the distribution 1 The Person unto whom the Promises were made and who is proposed for the example of the Hebrews which is Abraham 2 The Promise made unto him which is that of Christ himself and the benefits of his Mediation 3 The confirmation of that Promise by Oath of God God sware 4 The especial nature of that Oath God sware by himself 5 The reason hereof because he had none greater by whom he might swear 6 The end of the whole on the part of Abraham He obtained the Promise by patient waiting or enduring 7 The Assurance of the Promise on the part of God as confirmed by his Oath by a general maxime of things among men grounded on the Light of Nature and received in their universal practice For verily men swear by the greater c. 1. The Person to whom the Promise was made is Abraham He was originally called Abram 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pater excelsus an high or exalted Father God changed his Name upon the most signal Renovation of the Covenant with him into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Abraham Gen. 17. 5. The reason and added signification whereof is given in the next words for a Father of many Nations have I made thee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a multitude and God now declaring that Abraham should not only be the Father of all the Nations that should proceed naturally from his Loyns but of all the Nations of the world that should afterwards embrace and imitate his Faith interserts the first letter of Hamon a multitude into his name that it might be unto him a perpetual memorial of the Grace and Favour of God as also a continual confirmation of his Faith in the Promises the Truth and Power of God being always suggested unto him by the name that he had given him Now Abraham was the most meet on many accounts to be proposed as an Example unto this people For 1 Naturally he was the Head of their Families their first peculiar famous progenitor in whose Person that distinction from the rest of the world began which they continued in throughout all their Generations and all men are wont to pay a great Reverence and Respect to such persons 2 It was he who as it were got them their Inheritance which was first conveyed unto him and they came in upon his Right 3 Because the Promise now accomplished was first signally given unto him and therein the Gospel declared in the Faith whereof they are now exhorted to persevere 5 The Promise was not given him meerly on his own account or for his own sake but he was singled out as a pattern and example for all Believers And hence he became the Father of the Faithful and Heir of the World 2. That which is affirmed concerning this Person is that God made Promise unto him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Of the Nature of Divine Promises I have treated on Chap. 4. 1 2. In general they are express Declarations of the Grace Goodness Pleasure and Purpose of God towards men for their good and advantage That here intended was that for the substance of it God made unto Abraham Gen. 12. 2 3. I will bless thee and make thy name great and thou shalt be a blessing and I will bless them that bless thee and curse them that curse thee and in thee shall all the Families of the Earth be blessed And this same Promise was confirmed unto him by the way of a Covenant Chap. 15. 3 4 5. And more solemnly chap. 17. 1 2 3 4 5 6. For chap. 15. it is only promised that he should have a natural Seed of his own and that a Stranger should not be his Heir But here his name is changed into Abraham he is made Heir of the world and many Nations are given in to be his spiritual Posterity But because together with the Promise our Apostle designs to give an account and commendation both of the Faith and Obedience of Abraham he calls not out that grant of this Promise which was preventing renewing and calling antecedent unto all his Faith and Obedience and communicative of all the Grace whereby he was enabled thereunto as expressed chap. 12. but he takes it from that place where it was renewed and established unto him after he had given the last and greatest evidence of his Faith Love and Obedience chap. 22. 16 17 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 By my self have I sworn saith the Lord for because thou hast done this thing and hast not with-held thy Son thine only Son 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That in blessing I will bless thee and in multiplying I will multiply thy Seed Thus God gave out unto him the fulness of the Promise by degrees First he mentions only his own person without any Declaration how the Promise should be fulfilled in his Seed Chap. 12. 2 3. Then he expresly adds the mention of his Seed in the way whereby the Promise should be accomplished but no more Chap. 15. 5. And at length he lets him know the extent of his Seed unto Believers of all Nations chap. 17. 5. To all which a farther confirmation by the Oath of God and the Extent of the Promise is added Chap. 22. 15 16 17 18. So are we to embrace and improve as he did the first dawnings of Divine Love and Grace It is not full Assurance that we are first to look after but wait for the confirmation of our Faith in compliance with what we have received If we either value not or improve not in thankful Obedience the first Intimations of Grace we shall make no progress towards greater enjoyments And in the Apostles expression of this Promise we may consider 1. The manner of the expression 2. The nature and concernments of the Promise it self In the manner of the expression there are the Affirmative particles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 certe truly They answer only directly unto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Hebrew but the Apostle includes a respect unto what was said before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In my self have I sworn And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is sometimes used for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is truly in way of an Asseveration Job 34. 31. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we
rise up against believing 2. For the Promise it self here intended or the matter of it it may be considered two ways 1 As it was personal unto Abraham or as the Person of Abraham was peculiarly concerned therein 2 As it regards all the Elect of God and their Interest in it of whom he was the Representative As this Promise was made personally unto Abraham it may be considered 1 With respect unto what was Carnal Temporal and Typical 2 Unto what was Spiritual and Eternal typed out by those other things As unto what was Carnal and Typical the things in it may be referred unto two Heads 1 His own temporal prosperity in this world Gods Blessing is always 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an addition of good unto him that is blessed So it is said Gen. 24. 1. God hath blessed Abraham in all things which is explained ver 35. in the words of his Servant The Lord hath greatly blessed my Master and he is become great and he hath given him Flocks and Herds Silver and Gold God increased him in Wealth Riches and Power until he was esteemed as a mighty Prince by the people among whom he dwelt Gen. 23. 6. And this in the Blessing was a Type and Pledge of that full Administration of Grace and Spiritual things which was principally intended 2 What concerned his Posterity wherein he was blessed And herein two things were in the Promise both expressed at large 1 The greatness of their number They were to be as the Stars of Heaven or as the Sand by the Sea-shore that is innumerable 2 Their success and prosperity that they should possess the Gates of their Enemies which principally respected the mighty successes which they had and Conquests which they made under the conduct of Joshua and afterwards of David In both these things were they Typical of the more numerous Subjects of the Kingdom of Christ and of his spiritual Conquest for them and in them of all their spiritual Adversaries See Luke 1. 70 71 72 73 74 75. In these two Branches of the Promise the Faith of Abraham was greatly exercised as unto the Accomplishment of them For as unto the first or multiplication of his Posterity though he lived after this about 70 years yet he never saw any more than two persons Isaac and Jacob that were interested in this Promise For although he had other Children and Posterity by them yet in Isaac only was his Seed to be called as to this Promise He had therefore during his own days no outward visible pledge or appearance of its Accomplishment and yet however he lived and died in the Faith thereof And as unto the latter of their prosperity and success he was told before that they should be in Affliction and Bondage for 400 years Yet looking by Faith through all these difficulties in its proper season he inherited the Promise And he was a great Example herein unto all Believers under the New Testament For there are many Promises remaining as yet unaccomplished and which at present as in other Ages seem not only to be remote from but as unto all outward means to be cast under an impossibility of accomplishment Such are those as concerning the calling of the Jews the coming in of the fulness of the Gentiles with the enlargement and establishment of the Kingdom of Christ in this world Concerning all these things some are apt to despond some irregularly to make haste and some to reject and despise them But the Faith of Abraham would give us present satisfaction in these things and assured expectation of their Accomplishment in their proper season Secondly The peculiar Interest of Abraham in this Promise as to the spiritual part of it may also be considered and hereof in like manner there were two parts 1. That the Lord Christ should come of his Seed according to the flesh And he was the first person in the world after our first Parents to whom in the order of nature it was necessary to whom the Promise of the Messiah to spring from them was confirmed It was afterwards once more so confirmed unto David whence in his Genealogy he is said in a peculiar manner to be the Son of David the Son of Abraham For unto these two persons alone was the Promise confirmed And therefore is he said in one place to be the Seed of David according to the Flesh Rom. 1. 3. and in another to have taken on him the Seed of Abraham Heb. 2. 16. Herein lay Abrahams peculiar Interest in the spiritual part of this Promise He was the first who had this priviledge granted unto him by especial Grace that the promised Seed should spring from his Loyns In the Faith hereof he saw the Day of Christ and rejoiced this made him famous and honourable throughout all Generations 2. As he was thus to be the natural Father of Christ according to the flesh whence all Nations were to be blessed in him or his Seed so being the first that received or embraced this Promise he became the spiritual Father of all that do believe and in them the Heir of the world in a spiritual Interest as he was in his carnal Seed the Heir of Canaan in a political Interest No men come to be accepted with God but upon the account of their Faith in that Promise which was made unto Abraham that is in him who was promised unto him And we may observe That The Grant and Communication of spiritual Priviledges is a meer act or effect of Soveraign Grace Even this Abraham who was so exalted by spiritual Priviledges seems originally to have been tainted with the common Idolatrie which was then in the world This account we have Josh. 24. 2 3. Your Father dwelt on the other side of the Flood in old time Terah the Father of Abraham and the Father of Nachor and they served other Gods And I took your Father Abraham from the other side of the Flood It is true the charge is express against Terah only but it lying against their Fathers in general on the other side of the Flood and being added that God took Abraham from the other side of the Flood he seems to have been involved in the Guilt of the same sin whilst he was in his Fathers House and before his Call Nor is there any account given of the least preparation or disposition in him unto the state and Duties which he was afterwards brought into In this condition God of his Soveraign Grace first calls him to the saving knowledge of himself and by degrees accumulates him with all the Favours and Priviledges before mentioned Hence in the close of his whole course he had no cause to glory in himself neither before God nor men Rom. 4. 2. For he had nothing but what he gratuitously received Indeed there were distances of time in the collation of several distinct Mercies and Blessings on him And he still through the supplies of Grace which he received under every mercy
so deported himself as that he might not be unmeet to receive the succeeding mercies whereof he was to be made partaker And this is the method of Gods communicating his Grace unto sinners His first Call and Conversion of them is absolutely gratuitous He hath no consideration of any thing in them that should induce him thereunto Neither is there any thing required unto a condecency herein God takes men as he pleaseth some in one condition and posture of mind some in another some in an open course of sin and some in the execution of a particular sin as Paul And he indeed at the instant of his call was under the active power of two of the greatest hinderances unto Conversion that the heart of man is obnoxious unto For first he was zealous above measure of the Righteousness of the Law seeking earnestly for Life and Salvation by it and then he was actually ingaged in the persecution of the Saints of God These two qualifications constant resting in Legal Righteousness with rage and madness in persecution than which there are not out of Hell more adverse principles unto it were all the preparations of that Apostle unto converting Grace But after that this Grace which is absolutely free and Soveraign is received there is an order in Gods Covenant which for the most part he observeth in the communication of ensuing Graces and Priviledges namely that Faith and Obedience shall precede the increase and enlargement of them Thus was it with Abraham who received his last great signal Promise and Priviledge Gen. 22. upon that signal Act of his Faith and Obedience in offering up his Son upon Gods Command As it was with Abraham so is it with all those who in any Age are made partakers of Grace or spiritual Priviledges Secondly The Promise here intended as to the spiritual part of it may be considered with respect unto all Believers of whom Abraham was the Representative And two things are contained therein 1. The giving and sending of the Son of God to take on him the Seed of Abraham This was the life and soul of the Promise the ancient and first expressed regard of Divine Grace unto sinners In thy Seed shall all the Nations of the Earth be blessed that is the Seed of the Woman shall break the Serpents head The Incarnation of the Son of God promised from the Foundation of the world shall be fulfilled in thy Seed he shall take on him the Seed of Abraham So our Apostle argues Gal. 3. 16. Now to Abraham and his Seed were the Promises made he saith not unto Seeds as of many but as of one and thy Seed which is Christ. For the Promise which is made concerning Christ in one sense is made unto him in another As to the benefit and effects of the coming of Christ it was made concerning him unto Abraham and all his Seed but as unto the first grant intention and stability of the Promise it is made unto Christ himself with respect unto that Everlasting Covenant which was between the Father and him in his undertaking the work of Mediation Or the Lord Christ may be considered either as the undertaker of the Covenant with God and so the Promise was made unto him or as the Accomplishment of the terms of it for us so the Promise was concerning him 2. The nature of the benefit which is to be received by Christ thus promised and that in general is a Blessing in thy Seed shall they be blessed And two things are comprised in this Blessing as the Springs of other mercies innumerable The Promise of Christ himself was the fountain and all other Promises were particular streams from it especial Explications and Applications of that Promise 1 The removal of the Curse of the Law which was come on all men by reason of sin The Curse could not be removed but by a Blessing and that which doth it is the greatest of Blessings as that was the greatest of Curses and Miseries 2 The bringing in of a blessed Righteousness on the account whereof we might be accepted with God See Gal. 3. 13 14 15. Before we proceed we may observe two things in general concerning this Promise 1 That this was the Life of the Church of the Old Testament the Spring of its continuance unto its appointed season which could never be dried up How many times were that whole people the posterity of Abraham at the very brink of Destruction For sometimes they fell generally into such terrible provoking sins as that their utter casting off might have been justly expected by Angels and men sometimes they were in the just Judgement of God given up unto such wasting Desolations in their Captivities as that they were wholly like dry bones on the face of the Earth without hopes of a Resurrection Yet mercy patience and power wrought through all and preserved them in a Church state until this Promise was accomplished This it was alone or the Faithfulness of God therein whence all their healing and recoveries did proceed And when this Promise was once fulfilled it was beyond the power of all the world to keep them unto their former condition All depended on the issue of this Promise in whose fulfilling all things were to be cast into a new mold and order 2 This was that which preserved the Spirits of true Believers among them from ruining Despondencies in the times of the greatest Apostasies Calamities and Desolations of the People They had this Promise still to plead and rested therein notwithstanding all the Interveniencies which oft-times seemed to render the case of that people very desperate See their Faith expressed Micah 7. 18 19 20. Isa. 7. 13 14 15. chap. 5. 3. Luke 1. 70 71 72 73. And I would hope there is mercy lies treasured in the Bowels of this Promise not yet brought forth toward the remainders of the Posterity of Abraham according to the Flesh. Who knows but that by virtue of the ingaged Love and Faithfulness of God declared in this Promise these withered Branches may revive and these dead bones rise again Our Apostle placeth the Hopes of it on this ground alone that as touching the Election they were beloved they were beloved for the Fathers sake Rom. 11. 28. As to Profession they were then vsibly falling off but as to Election as to Gods purpose concerning them the Love which he bare to their Fathers ingaged unto Abraham in this Promise will one day find them out and bring them in unto a plentiful share in this Blessing Wherefore on all accounts the Instance chosen by the Apostle was of singular use unto the Hebrews and singularly suited unto their present condition For as they received many Advantages from his personal Priviledges who was their Father according to the Flesh so they succeeded unto him in the spiritual part of the Promise and therefore as the like Duties of Faith and Obedience and Perseverance were required of them as of him so they in
Before its proper time its appointed season it will not be but then the Lord will hasten it that no opposition shall be able to stand before it From this state of the Promises three things have fallen out 1 That in all Ages the Faith of True Believers hath been greatly and peculiarly exercised which hath been to the singular advantage of the Church For the exercise of Faith is that whereon the flourishing of all other Graces doth depend And from hence hath there been a Treasure of fervent Prayers laid up from the beginning which shall in their proper season have a fruitful return In that Faith and Patience in those Supplications and Expectations wherein in every Age of the Church the Faithful have abounded with respect unto the difficulties that have lain in the way of the Promise hath God been exceedingly glorified as also they were the means of drawing forth new encouragements and assurances as the comfort of the Church did require 2 Hence it was that in most Ages of the Church there have been mockers and scoffers saying Where is the Promise of his coming for since the Fathers fill asleep all things continue as from the beginning of the Creation 2 Pet. 3. 4. The Fathers were they who received the Promises especially that of the coming of Christ. These they preached and declared testifying that they would be accomplished and that great alterations should be wrought in the world thereby The sum of what they so declared was That the Elect of God should be delivered and that Judgement should be executed on ungodly men by the coming of the Lord Jude 14 15. But what now is become of these Fathers with all their great Promises and Preachments upon them Things go on in the same course as they did in the beginning and are like to do so to the end of the world what we pray is this Promise of his coming you have so talked of Such Scoffers have most Ages abounded withall and I think none more than that wherein our Lot is fallen Observing that all things are in a most unlikely posture to an eye of carnal reason for the Accomplishment of the great Promises of God that are upon Record in the Word they scoff at all who dare to own an expectation thereof 3 Some through haste and precipitation have fallen into manifold mistakes of the Promise on the same account Some have feigned to themselves other things than God ever promised as the generality of the Jews looked for a carnal Rule Glory and Dominion at the coming of the Messiah which proved their temporal and eternal Ruine And it is to be feared that some are still sick of the same or like Imaginations And some have put themselves on irregular courses for the Accomplishment of Promises walking in the Spirit of Jacob and not of Israel But whatever of this or any other kind may fall out by the unbelief of men all the Promises of God are Yea and Amen and will make their way through all difficulties unto an assured Accomplishment in their proper season Thus it is also with respect unto our Faith in the Promises of God as unto our own especial and personal Interest in them We find so many difficulties so many oppositions as that we are continually ready to call in question the Accomplishment of them and indeed few there are that live in a comfortable and confident assurance thereof In the times of Temptation or when perplexities arise from a deep sense of the guilt and power of sin and on many other occasions we are ready to say with Sion The Lord hath forsaken us our way is passed over from him as for our part we are cut off In all these cases it were easie to demonstrate whence it is that the Promise hath its insuperable efficacy and shall have its infallible Accomplishment but it must be spoken unto under the particular wherein the confirmation of the Promise by the Oath of God is declared Again Although there may be priviledges attending some Promises that may be peculiarly appropriated unto some certain persons yet the Grace of all Promises is equal unto all Believers So Abraham had sundry personal Priviledges and Advantages communicated unto him in and by this Promise which we have before re-counted Yet there is not the meanest Believer in the world but he is equally partaker of the spiritual Grace and Mercy of the Promise with Abraham himself They are all by virtue hereof made Heirs of God and Co-heirs with Christ whose is the Inheritance The next thing considerable in the words is the especial confirmation of the Promise made to Abraham by the Oath of God For God when he could swear by no greater he sware by himself And sundry things we must enquire into in this peculiar dispensation of God unto men namely in swearing to them 1. The Person swearing is said to be God God sware by himself And ver 17. in the Application of the Grace of this Promise unto Believers it is said that God interposed himself by an Oath But the words here repeated are expresly ascribed unto the Angel of the Lord Gen. 22. 15 16. And the Angel of the Lord called unto Abraham out of Heaven the second time and said By my self have I sworn saith the Lord. So it is said before ver 11. The Angel of the Lord called unto him out of Heaven and said Abraham and adds in the close of ver 12. thou hast not with-held thy Son thine only Son from me He is called an Angel that speaks but he still speaks in the name of God Three things are insisted on to assoil this difficulty 1 Some say that he spake as a Messenger and Ambassador of God in his name and so assumed his Titles although he was a meer created Angel For so a Legate may do and use the name of him that sends him But I do not see a sufficient foundation of this supposition An Ambassador having first declared that he is sent and from whom may act in the Name and Authority of his Master but not speak as if he were the same person But here is no such Declaration made and so no provision laid in against Idolatry For when one speaks in the Name of God not as from God but as God who would judge but Divine Honour and Religious Worship were due unto them which yet are not unto Angels however gloriously sent or employed Rev. 19. 10. chap. 22. 9. Wherefore 2 It is said that this Angel doth only repeat the words of God unto Abraham as the Prophets were wont to do And those of this mind countenance their Opinion with those words used by him ver 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith the Lord the words whereby the Prophets solemnly ushered in their messages But yet neither will this solve the difficulty For these words saith the Lord are often used in the third person to express him unto us whom in all our Duties we regard
Apostatized sinners wherefore those things could have no rise spring or cause but in a free gracious Act of the Soveraign Will and Pleasure of God And thereunto in the Scripture are they constantly assigned whether absolutely that Grace is bestowed on any or comparatively on one and not another it is all from the Will of God For herein is Love not that we loved God but that he loved us first and sent his Son to be a propitiation for our sins 1 Joh. 4. 10. Christ himself with all the Grace and Mercy we have by him is from the free Love and Will of God So is our Election Ephes. 1. 4 5. Our Vocation 1 Cor. 1. 26 27. our Regeneration Joh. 1. 13. Jam. 1. 18. Our recovery from sin Hos. 14. 4. So is our Peace and all our Consolation whence he is called the God of all Grace 1 Pet. 5. 10. and the God of Patience and Consolation Rom. 15. 5. the Author and Soveraign disposer of them all So is it also with respect unto Grace and Mercy considered comparatively as collated on one and not another Rom. 9. 15 16. 1 Cor. 4. 7. there is no other Spring or Fountain of any Grace or Mercy It may be some may hope to educe Grace out of their own wills and endeavours and to obtain mercy by their own Duties and Obedience But the Scripture knows no such thing nor do Believers find it in their experience Let them who have received the least of Grace and Mercy know from whence they have received it and whereunto they are beholding for it A due consideration of this Soveraign Spring of all Grace and Consolation will greatly influence our minds in and unto all the principal Duties of Obedience Such as thankfulness to God Ephes. 1. 3 4 5. Humility in our selves 1 Cor. 4. 7. Compassion towards others 2 Tim. 2. 25 26. Let those who stand in need of Grace and Mercy as who doth not expect them wholly from the Soveraign Will and Pleasure of God who is gracious unto whom he will be gracious Jam. 1. 5. our own Endeavours are means in this kind for obtaining Grace in the measures and degrees of it but it is the Will of God alone that is the cause of it all 2 Tim. 1. 9. 2. What God was thus willing unto is expressed and that was more abundantly to declare the Immutability of his Counsel And we may enquire concerning it 1 What is meant by the Counsel of God 2 How that Counsel of God was and is Immutable 3 How it was declared so to be 4 How it was abundantly so declared 1 The Counsel of God is the Eternal purpose of his Will called his Counsel because of the infinite Wisdom wherewith it is always accompanied So that which is called the good pleasure which he had purposed in himself Ephes. 1. 9. is termed the Counsel of his Will ver 11. Counsel among men is a rational deliberation about causes means effects and ends according to the Nature of things advised about and the proper Interests of them who do deliberate In this sense Counsel is not to be attributed unto God For as the infinite Soveraign Wisdom of his Being admits not of his taking Counsel with any other so the infinite simplicity of his Nature and Understanding comprehending all things in one single Act of his Mind allows not of formal Counsel or Deliberation The first therefore of these the Scripture explodes Isa. 40. 13. Rom. 11. 34. and although in the latter way God be frequently introduced as one deliberating or taking Counsel with himself it is not the manner of doing but the effect or the thing done is intended So it is in like manner where God is said to hearken to hear to see whereby his infinite Knowledge and Understanding of all things are intended those being the Mediums whereby we who are to be instructed do come to know and understand what so we do Whereas therefore the End of Counsel or all rational Deliberation is to find out the true and stable Directions of Wisdom the Acts of the Will of God being accompanied with infinite Wisdom are called his Counsel For we are not to look upon the Purposes and Decrees of God as meer Acts of Will and Pleasure but as those which are effects of infinite Wisdom and therefore most reasonable although the reasons of them be sometimes unknown unto us Hence the Apostle issueth his discourse of Gods Eternal Decrees of Election and Reprobation in an admiration of the infinite Wisdom of God whence they proceeded and wherewith they were accompanied Rom. 11. 33 34 35 36. In particular the Counsel of God in this place is the holy wise Purpose of his Will to give his Son Jesus Christ to be of the Seed of Abraham for the Salvation of all the Elect or Heirs of Promise And that in such a way and accompanied with all such good things as might secure their Faith and Consolation This is the Counsel of God which contained all the Grace and Mercy of the Promise with the securing them unto Believers 2 Of this Counsel it is affirmed that it was immutable not subject unto change 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is quod 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nequit that cannot be altered But the design of God here was not to make his Counsel unchangeable but to declare it so to be For all the Purposes of God all the Eternal Acts of his Will considered in themselves are Immutable See Isa. 46. 10. Psal. 33. 11. Prov. 19. 21. chap. 21. 30. and their Immutability is a necessary consequent of the Immutability of the Nature of God with whom is no variableness nor shadow of turning Jam. 1. 17. The strength of Israel is not a man that he should repent 1 Sam. 15. 29. And in opposition unto all change or mutability it is said of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal. 102. 27. which the Apostle renders by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou art He always in all respect one and the same Hence among the Jews 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He is a Name of God expressing his immutable self-subsistence But it will be said that there are in the Scriptures many Declarations of Gods altering his Purpose and Counsels and repenting him of what he had before determined being grieved at what he had done Gen. 6. 6. 1 Sam. 2. 30. It is agreed by all that those expressions of repenting grieving and the like are figurative wherein no such Affections are intended as those words signifie in created Natures but only an event of things like that which proceedeth from such Affections And as to the changes themselves expressed the School-men say not amiss Vult Deus mutationem non mutat voluntatem He willeth a change he changeth not his Will But fully to remove these Difficulties the Purpose of God and the Counsels of his Will may be considered either in themselves or in the Declaration that is made concerning their Execution In themselves
Reason is crooked froward perverse and rejected of God But there is an Objection that this Assertion of the Apostle seems liable unto which we must take Notice of in our passage For whereas he affirms that the Levites who received the Office of the Priesthood took Tithes of their Brethren it is evident from the first Grant and Institution of Tithing that the Levites who were not Priests were the first who immediately received them of the People See Numb 18. 21 22 23 24. Answ. 1. By Tithes the whole Consecrated portion according unto the Law is intended as we said before Hereof the Portion allotted unto the Priests out of various Offerings or Sacrifices was no small part wherein the Levites had no Interest but they belonged and were delivered immediately unto the Priests 2. The Levites themselves were given unto the Priests for their Service in and about Holy things Numb 3. 9. Whatever afterwards was given unto the Levites it was so with reference unto the Supportment of the Priesthood in due Order The Tithes therefore that were paid to the Levites were in the Original Grant of all to the Priests 3. The Priests Tithed the whole People in that Tenth of all which they received of the Levites and that being given unto them what remained in the possession of the Levites themselves became as all other clean things to be used promiscuously Num. 18. 26 27 28 29 30 31 32. Fourthly The Priviledge of the Priests in taking the Tenth of all is amplified by the consideration of the Persons of whom they took them Now these were not Strangers or Foreigners but their own Brethren And these also were so their Brethren as that they had a right unto and were partakers of the same Original Priviledge with themselves which did not exempt them from the Duty of paying Tithes of all unto them took Tithes of their Brethren though they came out of the Loins of Abraham Abraham first received the Promises and was an equal common Spring of Priviledges to his whole Posterity The Priests were not more Children of Abraham than the People were The whole People therefore being so and thereby equally interested in all the Priviledges of Abraham or the Church of Believers it is manifest how great the Honour and preeminence of the Priests were in that they took Tithes of them all And this the Apostle declares to strengthen his Argument for the Greatness and Excellency of Melchisedec in that he received Tithes of Abraham himself And we may learn 1. That it is Gods Prerogative to give Dignity and Preeminence in the Church among them which are otherwise equal which is to be acquiesced in Our common Vocation by the word states us all equally in the same Priviledge as all the Children of Abraham were in that respect in the same Condition But in this common state God makes by his Prerogative a three-fold difference among Believers as to Grace as to Gifts as to Office For 1. Although all true Believers have the same Grace in the kind thereof yet some much excel others in the degrees and exercise of it As one Star differeth from another that is excelleth another in Glory so here one Saint excelleth another in Grace This both the Examples of the Scripture and the Experience of all Ages of the Church doth testifie And this dependeth on the Soveraign Pleasure of God As he is Gracious unto whom he will be Gracious so when and how and in what measure he pleaseth Some shall have Grace sooner than others and some that which is more eminent than others have Only he that hath least shall have no lack as to making of him meet for the Inheritance of the Saints in Light and he that hath most hath no more than he shall find need of and exercise for But so it is some God will have as Pillars in his House and some are but as bruised Reeds And every ones Duty it is for himself in his place and Condition to comply with the will of God herein First Let not the weak the feeble of the Flock those who either really are so or in their own apprehensions complain or faint For 1. There is no Man in the world that hath so little Grace who hath any but he hath more than he ever deserved as none hath so much as that any Dram of it is of his own earning And as he who hath nothing but what he hath freely received hath nothing to boast of so he who hath that which he never deserved hath no Reason to complain 2. It is the Pleasure of God it should be so If it be his will to keep us Spiritually Poor so we are thereby kept Humble we shall be no losers I say not this as though any one who hath but a little Grace or apprehends himself to have so should on the Pretence that such is the will of God concerning him and his Condition neglect the most earnest Endeavour after more which would be a shrewd Evidence that he hath none at all but that those who in a diligent Use of means for Growth and Improvement cannot yet arrive unto such an Increase such an addition of one Grace unto another as their profiting may be manifest which falls out on several Occasions may find Relief in the Sovereign pleasure of God to keep them in their low Condition 3. They may do well to consider that indeed there is a great deal of Glory in the least of true Grace Though there be not so much as in more Grace yet there is more than in all things under the Sun besides No Man hath so little Grace who hath any as that he is ever able to set a sufficient price upon it or to be thankful enough for it 4. There is indeed so much spoken in the Scripture concerning the Love Care Compassion and Tenderness of our Lord Jesus Christ towards the Weak the Sick the Diseased of his Flock that on some Accounts the state of those Humble Souls who have yet received but little Grace seems to be most safe and desirable Isa. 40. 11. Let not such therefore complain it is God alone who is the Author of this difference between them and others And on the same Grounds Secondly Those who are strong who have much Grace ought not 1. To boast or be lifted up For as we observed before they have nothing but what they have freely received Yea it is very suspitious that what any one boasteth of is not Grace For it is the Nature of all true Grace to exclude all boasting He that by comparing himself with others finds any other Issue in his thoughts but either to admire Sovereign Grace or to judge himself beneath them is in an ill Condition or at least in an ill frame 2. Nor to trust unto what they have received There is none hath so much Grace as not every moment to need Supplies with more And he who like Peter trusteth unto that wherein he is above
unto there an absolute end is put unto all Difference or Enmity between Jews and Gentiles as such seeing all are made One in Christ. And this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 belongs only unto them who do Obey the Gospel 3. Peace among our selves that is among Believers doth also belong hereunto There was Peace and Brotherly Love required under the Law But no Duty receiveth a greater Improvement under the Gospel The Purchase of it by the Blood of Christ his Prayer for it the new Motives added unto it the communication of it as the Legacy of Christ among his Disciples with the especial Ends and Duties of it do constitute it a part of the perfect state of the Church under the Gospel 3. The third thing wherein this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Perfection doth consist is Spiritual Light and Knowledge with respect unto the Mysteries of the Wisdome and Grace of God God had designed for the Church a Measure of Spiritual light and knowledge which was not attainable under the Law which is the Subject of that great Promise Jer. 31. 34. whose Accomplishment is declared 1 John 2. 27. And there are three things which concur unto the Constitution of this Priviledge 1. The Principal Revealer of the mind and will of God Under the Law God made use of the Ministry of Men unto this purpose as of Moses and the Prophets And he employed also both in the Erection of the Church-state and in sundry particulars afterwards the Ministry of Angels as our Apostle declares Chap. 2. 2. And in some sence that state was thereby put in Subjection unto Angels ver 5. But this Ministry the Dispensation of light and knowledge thereby could not render it compleat yea it was an Argument of the Darkness and Bondage under which it was For there was yet one greater than they all and above them all one more intimately acquainted with God and all the Counsels of his will by whom he would speak forth his mind Deut. 18. 18 19. This was the Son of God himself without whose immediate Ministry the consummation of the Church-state could not be attained This consideration our Apostle insists upon at large in the first Chapter and the beginning of the second concluding from thence the Preeminence of the Evangelical state above the Legal The especial Nature whereof We have declared in the Exposition of those places A most eminent Priviledge this was yea the highest outward Priviledge that the Church is capable of and eminently concurs unto its Perfection For whether we consider the Dignity of his Person or the perfect Knowledge and Comprehension that he had of the whole Counsel of God and the Mysteries of his Grace it incomparably exalts the Church-state above that of Old whence our Apostle draws many Arguments unto the necessity of our Obedience above what they were urged withal See Chap. 2. 2 3. Chap. 12. 25. And this full Revelation of his Counsels by the Ministry of his Son God did reserve partly that he might have a Preeminence in all things and partly because none other either did or could comprehend the Mysteries of it as it was now to be Revealed See John 1. 18. 2. The matter or things themselves revealed There was under the Levitical Priesthood a shadow of good things to come but no perfect Image or compleat delineation of them Chap. 10. 1. They had the first Promise and the enlargements of it unto Abraham and David Sundry Expositions were also added unto them relating unto the manner of their Accomplishment And many Intimations were given of the Grace of God thereby But all this was done so darkly so obscurely so wrapped up in Types Shadows Figures and Allegories as that no Perfection of light or knowledge was to be obtained The Mystery of them continued still hid in God Ephes. 3. 9. Hence are the Doctrines concerning them called Parables and dark Sayings Psal. 78. 2. Neither did the Prophets themselves see into the depth of their own Predictions 1 Pet. 1. 11 12. Hence the Believing Church waited with earnest expectation until the day should break and the shadows should flee away Cant. 2. 17. Chap. 4. 6. They longed for the breaking forth of that glorious Light which the Son of God was to bring attending in the mean time unto the Word of Prophecy which was as the light of a Candle unto them shining in a dark place They lived on that great Promise Mal. 4. 2. They expected Righteousness Light and Grace but knew not the way of them Thence their Prophets Righteous Men and Kings desired to see the things of the Gospel and saw them not Mat. 13. 17. Luke 10. 24. And therefore John the Baptist who was greater than any of the Prophets because he saw and owned the Son of God as come in the Flesh which they desired to see and saw not yet living and dying under the Levitical Priesthood not seeing Life and Immortality brought to light by the the Gospel the least in the Kingdom of God is greater than he in Spiritual knowledge Wherefore it belonged unto the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or perfect state of the Church that there should be a full and plain Revelation and Declaration made of the whole Counsel of God of the Mystery of his Will and Grace as the end of those things which were to be done away And this is done in the Gospel under that New Priesthood which was to be introduced Nor without this Priesthood could it be so made For the principal part of the Mystery of God depends on consists in the Discharge of the Office of that Priesthood They do so on his Oblation and Intercession the Attonement made for Sin and the bringing in of everlasting Righteousness thereby The plain Revelation of these things which could not be made before their actual Accomplishment is a great part of this Gospel-perfection This the Apostle disputes at large 2 Cor. 3. from ver 7. to the end of the Chapter 3. The inward Spiritual Light of the minds of Believers enabling them to discern the mind of God and the Mysteries of his Will as revealed doth also belong unto this part of the Perfection of the Gospel Church-state This was promised under the Old Testament Isa. 11. 9. Chap. 54. 13. Jer. 31. 34. And although it was enjoyed by the Saints of Old yet was it so in a very small measure and low degree in comparison of what it is now after the plentiful Effusion of the Spirit See 1 Cor. 2. 11 12. This is that which is prayed for Ephes. 1. 17 18 19. Chap 3. 18 19. VVherefore this Head of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Perfection intended consists in three things 1. The Personal Ministry of Christ in the Preaching of the Gospel or Declaration of the Mystery of the VVisdom and Grace of God in himself 2. The Dispensation or Mission of the Holy Ghost to reveal and fully make known the same Mystery by the Apostles and Prophets of
which is intended is properly a Testament or a Testamentary disposition of good things It is the Will of God in and by Jesus Christ his death and bloodshedding to give freely unto us the whole inheritance of grace and glory And under this notion the Covenant hath no condition nor are any such either expressed or intimated in this place Obs. 1. The Covenant of Grace as reduced into a form of a Testament confirmed by the blood of Christ doth not depend on any condition or qualification in our persons but in a free grant and donation of God and so are all the good things prepared in it 2. The Precepts of the Old Covenant are turned all of them into Promises under the New Their preceptive commanding power is not taken away but grace is promised for the performance of them So the Apostle having declared that the People brake the Old Covenant adds that in the New grace shall be supplied for all the Duties of Obedience that are required of us 3. All things in the New Covenant being proposed unto us by the way of promise it is Faith alone whereby we may attain a participation of them For Faith onely is the grace we ought to exercise the duty we ought to perform to render the promises of God effectual to us Heb. 3. 1. 4. Sense of the loss of an interest in and participation of the benefits of the Old Covenant is the best preparation for receiving the mercies of the New Thirdly The Author of this Covenant is God himself I will make it saith the Lord. This is the third time that this expression saith the Lord is repeated in this Testimony The work expressed in both the parts of it the disannulling of the Old Covenant and the establishment of the New is such as calls for this solemn interposition of the authority veracity and grace of God I will do it saith the Lord. And the mention hereof is thus frequently inculcated to beget a reverence in us of the work which he so emphatically assumes unto himself And it teacheth us that God himself in and by his own soveraign Wisdom Grace Goodness Allsufficiency and Power is to be considered as the onely Cause and Author of the New Covenant Or the abolishing of the Old Covenant with the introduction and establishment of the New is an act of the meer soveraign wisdom grace and authority of God It is his gracious disposal of us and of his own grace That whereof we had no contrivance nor indeed the least desire Fourthly It is declared who this New Covenant is made withall With the House of Israel ver 8. They are called distinctly the House of Israel and the House of Judah The distribution of the Posterity of Abraham into Israel and Judah ensued upon the division that fell among the people in the days of Rehoboam Before they were called Israel only And as before they were mentioned distinctly to testifie that none of the Seed of Abraham should be absolutely excluded from the grace of the Covenant however they were divided among themselves so here they are all jointly expressed by their ancient name of Israel to manifest that all distinctions on the account of precedent Priviledges should be now taken away that all Israel might be saved But we have shewed before that the whole 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 unto the time of giving the Law on Mount Sinai Then was the Old Covenant made with the Fathers But after those days another should be made But whereas that time those days were so long past before this Prophesie was given out by Jeremy namely about 800 years it was impossible but that the New Covenant which was not yet given must be after those days Wherefore it was to no purpose so to express it that it should be after those days seeing it was impossible that otherwise it should be Some think that respect is had unto the Captivity of Babylon and the return of the People from thence For God then shewed them great kindness to win them unto Obedience But neither can this time be intended for God then made no New Covenant with the People but strictly obliged them unto the terms of the Old Mal. 4. 3 4 5. But when this New Covenant was to be made the old was to be abolished and removed as the Apostle expresly affirmeth ver 13. The promise is not of new obligation or new assistance unto the observance of the Old Covenant but of making a New one quite of another nature which then was not done Some judge that these words After those days refer unto what went immediately before And I regarded them not which words include the total rejection of the Jews After those days wherein both the House of Judah and Israel shall be rejected I will make a New Covenant with the whole Israel of God But neither will this hold the Tryal For 1 Supposing that expression And I regarded them not to intend the rejection of the Jews yet it is manifest that their excision and cutting off absolutely was not in nor for their non-continuance in the Old Covenant or not being faithful therein but for the rejection of the New when proposed unto them Then they fell by unbelief as the Apostle fully manifests Chap. 3. of this Epistle and Rom. 11. Wherefore the making of the New Covenant cannot be said to be after their rejection seeing they were rejected for their-refusal and contempt of it 2 By this interpretation the whole House of Israel or all the natural Posterity of Abraham would be utterly excluded from any interest in this Promise But this cannot be allowed For it was not so de facto a Remnant being taken into Covenant which though but a remnant in comparison of the whole yet in themselves so great a multitude as that in them the Promises made unto the Fathers were confirmed Nor on this Supposition would this Prediction of a New Covenant have been any promise unto them or any of them but rather a severe denunciation of judgment But it is said expresly that God would make this Covenant with them as he did the former with their Fathers which is a promise of grace and mercy Wherefore after those days is as much as in those days an indeterminate season for a certain So in that day is frequently used in the Prophets Isa. 24. 21 22. Zech. 12. 11. A time therefore certainly future but not determined is all that is intended in this expression After those days And herewith most Expositors are satisfied Yet is there as I judge more in the words Those days seem to me to comprize the whole time alotted unto the oeconomy of
And it is so called in opposition unto the Inheritance which by vertue of the first Testament God granted unto the Israelites in the Land of Canaan That was an Inheritance and was conveyed by a Promise And when God threatned to deprive them of that Land he said he would disinherit them Numb 14. 12. And this Inheritance consisted not only in the Land itself but principally in the Priviledges of Holy Worship and Relation unto God which they enjoyed therein Rom 9. 5. But yet all things that belonged unto it were in themselves carnal and temporary and only Types of Good things to come In opposition hereunto God provided an eternal Inheritance And as the State of those who are to receive it is twofold namely that in this life and that in the life to come so there are two parts of their Inheritance namely Grace and Glory For although Grace be bestowed and continued only in this life yet the things we enjoy by vertue of it are Eternal The other part of their Inheritance is Glory which is the way of the full unchangeable possession and enjoyment of it This therefore is not to be excluded from this Inheritance at least as the end and necessary consequent of it But that which is principally and in the first Place intended by it is that state of things whereinto believers are admitted in this life The whole inheritance of Grace and Glory was in the first place given and committed unto Jesus Christ. He was appointed Heir of all things chap. 1. 3. By him is it communicated unto all believers who thereby become Heirs of God and joynt Heirs with Christ Rom. 8. 15 16 17. For the Lord Christ as the Great Testator did in and by his Death bequeath unto them all his Goods as an eternal Legacy All that Grace Mercy and Glory all the riches of them which are prepared in the Covenant are comprised herein And a Goodly Inheritance it is the Lines are fallen unto Believers in pleasant Places And the way whereby we become interested in this Inheritance is by gratuitous Adoption If Sons then Heirs This is that which is the end of all and regulates all that preceeds in this verse It declares the way whereby God would communicate unto some persons the Inheritance which in free Grace and Bounty he had provided And It is an Act of meer sovereign Grace in God to provide such a blessed Inheritance for any of them who had sinfully cast away what they were before entrusted withal And into this are all Gods following dealings with the Church to be resolved If there were nothing in us to move God to provide this Inheritance for us no more is there of the communication of any part of it unto us as we shall see further on the next words 2. The way whereby God did convey or would communicate this Inheritance unto any was by promise Might receive the promise of an eternal Inheritance The Syriac Translation refers the Inheritance unto the called Those that are called to an eternal Inheritance But in the Original it respects the Promise the Promise of an eternal Inheritance For by the Promise is assurance given of it and it is the means of the actual conveyance of it unto us And the Apostle hath respect unto what he had discoursed about the promise of God and the Confirmation of it by his Oath Chap. 6. 15 16 17 18. So he declares it also Gal. 3. 18. The promise made unto Abraham and confirmed by the Oath of God was concerning the eternal Inheritance by Christ. The Inheritance of Canaan was by the Law or the first Covenant But this was by Promise And we may consider three things 1 What is the Promise intended 2 How and why it was by Promise 3 How we do receive the Promise of it 1. The Promise principally intended is that which was given unto Abraham and confirmed by the Oath of God For the Inheritance that is the eternal Inheritance was of the Promise Gal. 3. 18. namely that in the seed of Abraham all Nations should be blessed It includes indeed the first promise made unto our first Parents which was the spring and foundation of it and respects all the following Promises concerning the Lord Christ and the Benefits of his Mediation with all the Grace which is administred by them which were further declarations and confirmations of it but that great solemn Promise is principally intended For the Apostle designes to convince the Hebrews that neither by the Law nor the Sacrifices nor Ordinances of it they could come unto the Inheritance promised unto Abraham and his seed This was the Promise of eternal Inheritance whereof that of the Land of Canaan was a Type only 2. We must enquire how and why this Inheritance is conveyed by Promise And God made this settlement by Promise for these ends 1 To evince the absolute freedom of the preparation and grant of it The Promise is everywhere opposed unto every thing of works or aesert in our selves It hath no respect unto what we were or did deserve The Land of Canaan was given to the Posterity of Abraham by Promise And therefore doth God so often mind them of the freedom of it that it was an act of meer Love and sovereign Grace which in themselves they were so far from deserving as that they were altogether unworthy of it Deut. 9. 4 5. chap. 7. 7 8. Much less hath the Promise of the eternal Inheritance respect unto any thing of works in our selves 2 To give security unto all the Heirs of it unto whom it was designed Hence in this Promise and the Confirmation of it there was the highest engagement of the faithfulness and veracity of God There was so unto the end that the Promise might be sure unto all the seed Rom. 4. 16. Wherefore God doth not only declare the Relation of it unto his essential Truth God who cannot lye hath given this promise of eternal life Tit. 1. 1. but confirmed it with his Oath that by two immutable things wherein it was impossible that God should lye it might be established The Reasons of the use and necessity hereof have been declared on chap. 6. 17 18. 3 It was thus conveyed and is communicated by Promise unto all the Heirs of it in their sucessive Generations that the way of obtaining this Inheritance on our part might be by faith and no otherwise For what God had only promised doth necessarily require faith unto its reception and faith only There is nothing can contribute ought unto an interest in the Promise but the mixing of it with faith chap. 4. 2. And it is of saith that it may be of Grace Rom. 4. 16. namely that it may be evidenced to be of the meer Grace of God in opposition unto all worth works and endeavours of our own And if all Grace and Glory all Benefits of the Mediation of Christ our Sanctification Justification and Glorification be an Inheritance prepared in