covenant of grace as to the Christian administration of it are utterly unacquainted with the nature of spiritual and heavenly things.

§13. From the new covenant being established on "better promises," the Socinians conclude that there were no promises of life under the Old Testament. How strange a conclusion! For,

1. The apostle in this place intends only those "promises" whereon the New Testament was legally ratified, and reduced into the form of a covenant; the promises of special pardoning mercy, and the efficacy of grace in the renovation of our natures. But it is granted that the other covenant was legally established on promises which respected the land of Canaan. Wherefore it is granted that, as to the promises whereby the covenants were actually established, those of the new covenant were better than the other.

2. Beside the express promise of eternal life on condition of perfect obedience, which the old covenant had, the institution of worship which belonged to it, the whole ministry of the tabernacle, as representing heavenly things, had the nature of a promise in them; for they all directed the church to seek for life and salvation in and by Jesus Christ alone.

3. The question is not, what promises are given in the law itself, or the old covenant formally considered as such; but what promise they had who lived under that covenant, and which were not disannulled by it? For we have proved sufficiently, that the addition of this covenant did not abolish or supercede the efficacy of any promise that God hath before given to the church. And to say, that the first promise, and that given to Abraham confirmed with the oath of God, were not promises of eternal life, is to overthrow the whole Bible, both Old Testament and New.

§14. (İV.) From the foregoing exposition we may

observe:

1. That the whole office of Christ was designed to the accomplishment of the will and dispensation of the grace of God. For these ends was his "ministry"

committed to him.

2. The condescension of the Son of God to under take the office of the "ministry" on our behalf, is un speakable, and for ever to be admired. His ministry in the undertaking of it was not a dignity, a promo tion, a revenue, Matt. xx, 28. It is true, it issued in glory; but not till he had undergone all the evils that human nature is capable of undergoing. How ought we, then, to undergo any thing cheerfully for him, who underwent this laborious ministry for us.

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3. The divine Redeemer, by undertaking this office of the "ministry," hath consecrated and made honora. ble that office to all who are rightly called, and who rightly discharge it. It is true, his ministry and ours are not of the same particular nature; but they agree this, that each of them is a ministry to God, in the holy things of his worship. And considering that Christ himself was God's minister, we have far greater reason to tremble in ourselves on an apprehension of our own insufficiency for such an office, than to be discouraged with all the hardships and contests we meet with in the world upon its account.

4. The exaltation of the human nature of Christ into the office of this glorious ministry depended solely on the sovereign wisdom, grace, and love of God. And in this designation we may see the example and pat tern of our own. For, if it was not on the foresight of the obedience of the human nature of Christ, that he' was predestinated and chosen to the grace of the hypostatical union, with the ministry and glory which de

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. Infi nite 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 covepants 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