pended thereon, but of the mere sovereign grace of God; how much less could a foresight of any thing in us, be the cause why God should choose us in him before the foundation of the world!

5. It is our duty and our safety to acquiesce universally and absolutely in the ministry of Jesus Christ. That to which he was so designed in the infinite wisdom and grace of God; that for the discharge of which he was so furnished, by the communication of the Spirit to him in all fulness; that on account of which all other priesthoods were removed; must needs be effectual for all the ends to which it is designed. It may be said, "This is what all men do;" all that are called Christians fully acquiesce in the ministry of Jesus Christ. But if it be so, what mean those other priests and reiterated sacrifices which make up the worship of the church of Rome? If they rest in the ministry of Christ, why do they appoint one of their own to do the same things that he hath done-to offer sacrifice to God?

§15. From what has been said we farther observe: 1. That there is infinite grace in every divine covenant, inasmuch as it is established on promises. Infinite condescension it is in God, that he he will enter into covenant with poor worms of the earth. And all covenant grace proceeds from, and discovers itself by some undeserved promises. From this divine spring all the streams of grace flow; and this was that which became the goodness and greatness of his nature; these are suitable means whereby we are brought to adhere to him in faith, hope, trust, and obedience. For what is the use of promises? It is to keep us in adherence to God, as the first original and spring of all goodness, and the ultimate satisfactory reward of our souls, 2 Cor. vii, 1.

2. The promises of the covenant of grace are better than those of any other covenant, especially because the grace of them prevents any condition or qualification on our part. I do not say that the covenant of grace is without conditions, if by "conditions" we intend the duties of obedience which God requireth of us in virtue of that covenant; but this I say, that the principal promises thereof are not in the first place remunerative of our obedience in the covenant, but rather efficaciously assumptive of us into covenant. The covenant of works had its promises, but they were all remunerative, respecting an antecedent obedience in us; and they were indeed also of grace, in that the reward infinitely exceeded the merit of our obedience. But yet they all supposed obedience, and the subject of them was formally reward only. In the covenant of grace it is not so; for sundry of the promises thereof, are the means of our being taken into covenant with God.

$16. Upon the comparative nature of the two covenants observe:

1. That although one state of the church hath had great advantages and privileges above another, yet had no state room to complain, whilst they observed the terms prescribed. We have seen in how many things, and those mostly of the highest importance, the state of the church under the new covenant excelled that under the old, yet was that in itself a state of unspeakable grace and privileges. For it was a state of near relation to God by virtue of a covenant; a divine covenant, in itself holy, just, and equal; and even in that state of discipline wherein God was pleased to hold them, they enjoyed the way of life and salvation in the promise; for, as we have shewed at large, the prom

ise was not disannulled by the introduction of this covenant.

2. The state of the gospel, or of the church under the New Testament, being accompanied with the highest spiritual privileges and advantages that it is capable of in this world; thence follow,-the great obligation that is incumbent on all believers to all holiness and fruitful obedience to the glory of God; and the heinousness of their sin by whom this covenant is neglected or despised.

VERSE 7.

For if that first covenant had been faultless, then should no place have been sought for the second.

$1. Connexion of the words and their general design. 2. The apostle's argu ment recapitulated. §3, 4. The exposition of the words. $5. Observations.

§1. In this verse, and those that follow to the end of this chapter, the apostle designeth a confirmation of what he had before asserted that there is a necessity of a new and better covenant, accompanied with better promises, and more excellent ordinances of worship than the former.

What he had before confirmed in sundry particular instances, he summarily concludes in one general argument in this verse, an argument built on a principle generally acknowledged. And it is this; all the privileges and advantages of the Aaronical priesthood and sacrifices belonged to the covenant to which they were annexed; a chief part of its outward administrations consisting in them. This the Hebrews could not question. Wherefore, that priesthood, (with all the worship belonging to the tabernacle or temple) was necessarily commensurate to that covenant. But there

is mention of another covenant to be made with the whole church, and to be introduced long after the making of that at Sinai. Neither could that be denied by them. However, to put it out of controversy, the apostle proves it by an express testimony of the prophet Jeremiah, chap. xxxi, 31-34.

From this well grounded supposition the apostle proves, that the first covenant is imperfect, blameable, and removeable; for where once a covenant is made and established, if it will effect all that he who makes it designs, and if it will exhibit all the good which he intends to communicate, there is no reason why another covenant should be made. The making of a new for no other ends or purposes but what the old was every way sufficient for, argues a wanton mutability in him that makes it. Wherefore the promise of another covenant doth irrefragably prove, that the first, and all the services of it, were imperfect, and therefore to be taken away.

§2. Indeed the promise of a new covenant diverse from that made at Sinai, or not like it, as the prophet speaks, is sufficient of itself to overthrow the vain pretences of the Jews, wherein they are hardened to this day. The absolute perpetuity of the law and its worship, that is, of the covenant at Sinai, is the principal fundamental article of their present faith, or rather unbelief. But this is framed by them in direct opposition to the promises of God. For let it be demanded of them, whether they believe that God will make another covenant with the church, not according to the covenant which he made with their fathers at Sinai? If they shall say they "do not believe it," then do they plainly renounce the prophets, and the divine promises given by them; if they do grant it, I desire to know of them, with what sacrifices that new covenant should

be established, by what priest, with what worship, it shall be administered. If they say If they say that they shall be done by the sacrifices, priests, and worship of the law, they deny what they granted before that it is a new and another covenant. For the sacrifices and priests of the law cannot confirm or administer any other covenant but that to which they are already confined. If it be granted that this new covenant must have a new mediator, a new priest, a new sacrifice, as it is undeniable it must, or it cannot be a new covenant, then must the old cease, and be removed, that this may come into its place. Nothing but obstinacy and blindness can resist the force of this argument.

§3. The general design of the apostle in this verse being declared, we may consider the words more particularly. "For if that first covenant had been blameless;” (n πpwîn exewn) that first; that is, (рwiɛpa diałyun) "that former covenant;" the covenant made with the fathers at Sinai, with all the ordinances of worship thereunto belonging, (E apelos yv) "if it had been faultless;" we must ascertain the signification of the word from the subject matter treated of in this place; which is the perfection and consummation, on the sanctification and salvation, of the church. And it is with respect to this alone he asserts the insufficiency and imperfection of the first covenant. The inquiry between him and the Hebrews was not whether the first covenant was not in itself good, just, holy, and blameless, every way perfect with respect to its own special ends; but whether it was perfect and effectual to the general ends mentioned. The art of arithmetic, if properly taught, is sufficient to instruct a learner in the whole science of numeration; if not, it is faulty as to its particular end; but it is no way sufficient to the general end of making a man wise in the whole com