Hebrews 8

NOW of the things which we have spoken, this is the sum The Spirit having cleared the Doctrine of the Priesthood of the great Gospel-Minister, now proceeds to show how he executed that Office; and that therein as he far excelled, so he was to be valued and used before the Aaronical Priests. He introduceth it with a Reflection on his foregoing Discourse, the Sum then of the things spoken, is, some read the Head, i. e. the Scope, in a Discourse driven at, others, the chief of all the Excellencies of the Priesthood hitherto held forth: as if it were palmarium Argumentum, the highest and choicest of all that hitherto had been spoken; and it is proportionably true, as will be seen in what followeth: But it must necessarily joyn the foregoing and following Discourse together, and so it notes a Sum, Contract, or Epitome; a Breviate of the Heads formerly discoursed on and largely, ch. 7. and so shows the dependance of the matter remaining to be handled on what went before, when many things are summed up in a few words. As Christ's Priesthood largely opened before from Psalm 110.4. is, as to the Substance of it, briefly handled in this Verse.: We have such an high priest, who is set on the right hand of the throne of the Majesty in the heavens We Paul, and believing Hebrews, opposed to the infidel Iews, have not only a Right to, and Interest in, but actual possession of Christ, God-Man, as our High-Priest, while their infidel Brethren had only a sinful Man: He who has eminent Power above, and tho crucified by Men, yet thereby became victorious over Sin, Death, and Hell, and the Lord of them the Devil, led Principalities and Powers in triumph, when he past through their Kingdom in the Air, Colos. 2.15. entred into the Heaven of Heavens, and there sate him down and setled himself, as was his Right, on the Right-Hand of God, as he sate on his Throne, invested with all Power and Dignity, as God's Royal Priest, near to him, and the great Manager of all our Concerns with him, while the sinful Priest at Ierusalem stood trembling before the Shadow of this heavenly Temple on Earth, ch. 1.3..

A minister This is spoken of the High-priest sate down on the Right-Hand of the Majesty in the Heavens, and relates to that Work of his whereby he was constituted, which according to Suidas, is compounded of two words,, publick work, so as it might be rendred Administrator; and notes any publick Officer from the highest to the lowest. The Spirit of God in the New-Testament has applied it to the highest and subordinate Ministry, in this Verse to Christ himself in his exalted State, and so notes a Ruler, as he was now God's published setled King, the Lord Administrator of all things in his Kingdom, agreeable to what he foretold, Psalm 2.6, 7. and 110 1. comp. Acts 13.33. And here properly it notes him in all his Offices, his Royal Sacerdotal and Prophetical Ministry in the Heavens and Earth, administring and governing all things in them. The things about which his Administration is concerned, are of the sanctuary of Holies. Some refer this to Persons, as noting Saints, of whom he is the Ruler and Governour, Rev. 15.3. Others to Things, Graces and Endowments bestowed by him upon his; but most properly here in theNeuterGender, it notes the Place, the Sanctuary in Heaven, the Holy of Holiest, where he is administring and governing all, tho it may be applied to all of these. For Heaven is the Place, the Sanctuary wherein Saints, the persons for whom, and all holy Endowments, the matters about which he administers, do descend. But the holy House or Sanctuary is the proper import of it; and so, tho exprest in the plural Number to all the holy parts of its Types, the Temple and Tabernacle., and of the true tabernacle And of the Tabernacle. Some, because of the connection of this to the former word Sanctuary, would have it import the same thing, even Heaven; but the Spirit distinguisheth these from each other, ch. 9.1, 2. Some would understand it of the Body of Christ, but here not so properly and agreeably to what the Spirit is speaking of. But by Tabernacle, here is meant Christ mystical, the true Temple, Church and Habitation of God on Earth. For as Christ was the Body and Truth by all the Shadows and Types of the Tabernacle, Colos. 2.17. so not all one way. Some of the Types were single, and terminated on his Person, as Priesthood, Sacrifice, Altar, Show-bread, Incense, Ark of the Covenant, &c. Other Types were aggregate, and compounded of many things, as Tent, Sanctuary, and Tabernacle here, parallel to this, there must be a Truth in Christ complex, that is, Christ the Church, so framed and pitched a House by God, that he may dwell in it. The Apostle so interprets it, 1 Cor. 3.16, 17. 2 Cor. 6.16. com. Ephes. 2.20, 21. 1 Pet. 2.4, 5. Christ in Person is its Foundation; Saints are the several living materials, of which the House and Tabernacle is made; their Dispositions, Graces, and Endowments, the Ornaments of it: The Laws, Rules, Orders, Ordinances, are the Cement, the Cords and Stakes that joyns them together; and the Glory of God fills it, as it did the Tabernacle and Temple, Hag. 2.7, 9. Revel. 21.23. It is stiled, The true one the Tabernacle of God; because of it, the literal Tabernacle was but an Imperfect Shadow and Type; in this God dwells truly and personally, therefore to be entred into by the Hebrews; the old one, the Type, being abolished and vanished by the Appearance of this the Truth. For now was that word fulfilled, Ier. 3.16. The days were come that men should mention no more the Ark of the Covenant of the Lord, so no more the Tabernacle of the Witness; but the truth of God in Christ should be acknowledged by them. The reason of this Interpretation is evident. A Tabernacle is God's Habitation; the Christian Church is such, it answers in all parts, and bears its proportion to the complex Type, and cannot fully be matched by any other things: It is congruous to Christ's Session in Glory; for thence he does, as the honourable and glorious Administrator of God's Church, order and manage all on it according to his Will, having setled in this true Tabernacle a Ministry, Ephes. 4.8, to 14. Covenant, as below, v. 6, to 13. Service, v, 3, 5. and Priviledges far exceeding its Type. All which this grand Officer, as the only Royal High-Priest and Head of his Church, Prophet of his People, orders by his Spirit, the only Vicar he useth in it. Of this true Tabernacle, Church, or House of God, the Soveraign, independent, omnipotent, infinitely wise and holy, the eternal Lord, was the Author; and such is his Work as no other can question it, can add to, or alter it, can reach it, so proportioned is it to his Framer., which the Lord pitched he framed and prepared every piece that constituteth this Tabernacle himself, as the materials of the first were wrought by his Pattern and Order. He compacted and joyned all the parts of it together, to make it his Tabernacle; and especially reared, pitched, and firmly constituted this his own Habitation. This he does for ever so pitch, as Hell and Earth with all their Arts and Force can never remove it, Matth. 16.16, 18. It is his Rest for ever, here he will dwell, for he has desired it, and will make it glorious, ch. 12.26, 27, 28. Psal. 132.14. Isa. 11.10. Rev. ch. 21., and not man This is denied because Man is weak, sinful, and mortal, no such hands intermeddle with the Work of God's Tabernacle, for his Work would be like him, weak, faulty, and perishing, which could not long survive its Author..

For every high priest is ordained to offer gifts and sacrifices In Christ's Administration for his in Heaven; as he is a King, so he is a High-Priest; and as such must have Service and Ministration sutable to himself there, as the Aaronical High-Priests had on Earth: Every of which was constituted to stand and minister at God's Altar, and were to offer Sacrifices and Gifts, as cleared before, ch. 5.1.: wherefore it is of necessity that this man have somewhat also to offer Seeing these earthly Priests had such Service, it would fol ow thence, if he were earthly and of their Order, he should need such too. having no Verb expresly joyned to it, is variously supplied: Some, by it is; but those who would make the Tabernacle his Body, do not allow it, that being offered before this, and therefore add, it was, or has been: but it is best supplied potentially, it would be necessary for this High-Priest, if he were so low as those Priests, to have something of the like nature or kind of Gifts, and Sacrifices, that he might offer as they did. Now such he needed not as being utterly inconsistent with his Priesthood, as is proved after..

For if he were on earth he should not be a priest This gives the reason why the Levitical Gifts and Offerings were inconsistent with Christ's Priesthood: for if he were earthly for Person or Office, or was existing on Earth, or in an earthly Sanctuary or Tabernacle proper to the Law, he could not by divine Ordination be an offering-Priest, being not of Aaron's Family, nor of the Tribe of Levi, nor such a Priest as he was made by God's Oath aft r Melchisedec's Order, if he were for Temper, Office, or Place of Ministry earthly., seeing that there are priests that offer gifts according to the law This earthly Office, State and Work, was by the Law setled on Aaron's Family, and none could legally offer Sacrifices or Gifts in God's earthly Tabernacle or Temple, but his Sons alone. Christ as he was not of that Tribe, so he never was either in the Court of the Priests, or in the holy place in the Temple, neither did minister in them as a Priest at all; this was proper and peculiar only to his Types.;

Who serve unto the example and shadow of heavenly things These Aaronical Priests and their Service in the literal Tabernacle, were only subservient, as the Model in the Mind, to represent the Truth, a the Platform of a Tabernacle serves toward the making and pitching of it. is an obscure and underhand Resemblance, the first Draught, that which is the rough part of what is to be represented, ch. 9.23. such as the shadow is to the natural Body, a dark resemblance of it; such were these of Christ's Person, Ministry, and those heavenly things performed by him. They were leading them to, and instructing them in Christ and his Work, tho the Veil on their Mind and Hearts hindred them from discerning it. So true is that, Iohn 1.17. Moses's Law was the shadow, Christ the Truth of all, com. ch. 9.6, 23. and 10.11. And it is not unlikely, that both the literal Tabernacle and Temple-Oeconomy are but grosser and obscurer Discoveries of that Form and manner of the manifestation of God in Glory, and the most excellently regulated Service and Ministry in the Oeconomy there., as Moses was admonished of God, Moses was in the Mount, from God's own Mouth, the best of Oracles, charged and admonished about, and infallibly guided in his Duty, Exod. 25.1 to 40. confirmed by the Spirit in Acts 7.44. when he had his Commission for the Work, resolved to enter on, and perfect it according to God's charge, then was this Oracle given out about the earthly Tabernacle, Priesthood, and Service., when he was about to make the tabernacle. For see, says he, Look you to it, observe this, take heed and beware, says he, who is Iehovah, the Soveraign Lord of him and Israel, a Being of power to enjoyn, and command, and to require any neglect, Exod. 25.1 to 40. that thou make all things according to the pattern Thou shalt make, frame, and work, by enjoyning Israel what they are to make, and perfect what thou art to do, all those things of the Vessels, parts, and structure of the Tabernacle for Officers and Service, for conjoyning, rearing and pirching of it, Exod. ch. 25, to ch. 40. All after the Type, Copy, Pattern, Exemplar showed thee by me, and seen and viewed by thee when thou wert with me in the top of the Mount Sinai 40 days and 40 nights. This Tabernacle was framed by its Type, and was to be an Ordinance resembling, figuring, and typing a spiritual Tabernacle and Ministry of Christ that was to succeed and fulfil it, being different in the whole kind from this Type; it being spiritual and heavenly, this a gross material earthly Fabrick. Moses was most exact in framing all as God commanded, after his own pattern: He did not add, diminish, nor alter any thing in it. Exodus, ch. 40. showed to thee in the mount.

But now has he obtained a more excellent ministry But, is here adversative setting this High-Priest over against and above the Aaronical, on the account both of his Ministry and Covenant, of which theirs were but Types and Shadows. The Lord Christ has now really and fully obtained, and does possess as the Gospel-High-Priest, a publick Ministration, which as to its glorious Effects, transcendently excels the Levitical, ch. 9.11, 12, 14. ch. 10.12, 14, 18., by how much also he is the Mediator By how much he is Mediator of a better Covenant, by so much he has a more excellent Ministry, so that this is a proof of the former. is a Midler, one that interposeth, not only between persons at distance, but at enmity; his parlying between God and Sinners could profit little, God being so highly injured by, and offended with them; and therefore he mediates here as a Surety, as ch. 7.22. and so undertakes for Sinners to satisfie God, wronged by them, by sacrificing himself for them, and so secure the performance of his Covenant-mercy to them. By which Sacrifice he purchaseth and merits the Holy Spirit, to enable Man to perform the Conditions which God requireth from him, to repent, and believe, and obey the Redeemer, and wholly to rely upon his Sacrifice for God's Favour; as by his Intercession he secures to them all the Blessings of God's Covenant for Time and Eternity, as proved, ch. 9. of a better covenant The Gospel-Covenant, which was a solemn Agreement between an offended God and Sinners, wherein he binds himself to give forth Pardon and Life to them upon certain Conditions; and they bind themselves to perform, in order to the obtaining these. Which Covenant was brought about by the Intercession of Christ the Mediator between them, who became a Surety for the performance of it, and solemnly ratified and confirmed it by the Sacrifice of himself; as other Covenants were by the Blood of federal Sacrifices, of which we have frequent mention in the Scripture, called better than the Mosaical Covenant, not for the matter of it, but for the manner of Exhibition, ch. 7.22. being comparatively a greater Good than that which was less, Gal. 3.17., which was established upon better promises Which Gospel-Covenant was, as the Mosaical one, confirmed, ratified, and established by the Blood of the Sacrifice according to the Law, ch. 9.18, to 21. This was its Sanction, it was by it setled unchangeable, attended with, and founded on the best Promises, such as were more spiritual, clear, extensive and universall than those in the Mosaical Covenant were..

For if that first covenant had been faultless This proves the Gospel-Covenant better than the Mosaical; for if it had not, there would have been no second. That first Covenant, of which Moses was the Mediator, as to its Administration of it (as to the matter of it, it was the same from Adam throughout all Ages) was faulty, not because God made it, tho it was a less perfect Good, than what succeeded it. It was able to save those who would rightly use it, and come unto Christ by it, Gal. 3.24. but accidentally by reason of the Priests Faults, and Peoples sinfulness, it became wholly ineffectual to them for saving them, therefore the blame and fault of it is charged on them, v. 8., then should no place have been sought for the second The Question here is vehemently assertive, if that Covenant in its Mosaical Administration had reached effectually its end, brought all that were under it to Christ, to be saved by him, no place, nor room was there, that then being so perfect for another to succeed it, God would have rested there; but his excellent Wisdom and Counsel determined to put in being the second, and to set in the place of the first that was faulty, and which was to be abrogated by it, Gal. 3.21..

For finding fault with them This is the Proof of the faultiness of the Mosaical Covenant, from the right cause of it, those who did abuse it. The Lord by the Prophet Ieremiah, being distasted and offended, accuseth, and with Complaints and Aggravations chargeth the Houses of Israel and Iudah, both Priests and People, for frustrating God's Covenant with them by their Unbelief, mistaking God's mind in it, and using it to justifie them, and not bring them unto Christ, who justifieth the ungodly. That the Covenant was not faulty in it self, but only accidentally, is evident; for it was given to change Hearts, tho its spiritual Efficacy was not so fully revealed, Deut. 10.16. and 30.6. For Moses, Ioshua, Samuel, David, were saved by the right use of it. It did not bind them by Works to obtain Iustification, for it was delivered with Blood, which taught them it was to be had only by Faith in Christ's Blood. But when they would not be led to Christ by it, they were faulty, and not the Covenant, and so they perished in their Gainsaying. The Administration of this Covenant by Men being so defective, he finds fault with them, and resolves on the change of the Administration., he says, Behold, the days come Behold, imports Attention to, and Observation of the rare, excellent, and important thing proposed in the Word to the Eye and Mind of those for whom it was written, and to whom it is sent: so is this here in Ieremiah, 31.31. The days of the Messiah's coming in the Flesh, when a Woman shall compass a Man, as Ier. 31.22. the known times of Grace, Ier. 23.5, 6. A time to come when the Prophet wrote it, past when the Apostle quotes it here; so ordered by God to teach those there the Imperfection of that Covenant-Administration, so as they might make out to Christ by it, and not rest in it, as he had revealed him to them in the Prophecy; and to strengthen Believers in their Faith in Christ when come, and to convince and leave inexcusable such Iews as would not believe in him, and further to confirm his Priesthood., says the Lord This is not an Invention of the Prophet, but a Revelation of the Supreme Lord to him. It is his certain, true, and infallible Speech, illuminating his mind by it, and directing him in his Words and Writings for to convey it to those to whom he sent him so that the Word is firm, and worthy of all acceptation; and the more of the Hebrews, because sent by Ieremiah a Levitical Priest to them., when I will make I will make perfect and complete. In the Prophet it is I will strike or cut; because in Covenant-making the Sacrifices were cut asunder; and thence is it transferred figuratively, to signifie Covenant-making A Covenant for form and manner of Administration second, later, better, stronger, and more excellent than the Mosaical; such as should be effectual to God's saving Ends in the Ministry of Christ, with the whole Seed of Iacob, the visible Church of God, when the Prophet wrote this, divided into two Kingdoms of Israel and Iudah, and that of Israel removed a far off by the Assyrian, and seemingly lost, but by this Covenant to be made one People again, and to be saved by Christ-David their King, Ier. 23.5, 6. Ezek. 37.21, to 28. a new covenant with the house of Israel, and the house of Judah:

Not according to the covenant that I made with their fathers The Spirit proceedeth to show the Form of the Covenant denied, not the same Covenant for habit or form, nor any like unto the same for the manner of its Administration, as was made by the Lord with the Hebrews their Progenitors, when they were Strangers in Egypt, and under great Bondage there., in the day when I took them by the hand The day that I laid my Hand on them, and took hold of theirs, even the last day of the 430 years fore-told to Abraham, Gen. 15.13, 16. comp. Exod. 12.40, 41. As a Father takes hold of his Child to pluck it out of Danger. It is a Metaphor setting out God's special Act of Providence, in their miraculous Deliverance out of Egypt, keeping them in his Hand, while he was smiting their Enemies, setting them at liberty, and then striking Covenant wih them, and binding them by it to be his obedient People, as such Redemption-mercy did deserve. At which time the Covenant was unlike the Promise or Gospel-one for external habit and form only, as carried on by a Ceremonial Law and Priesthood, over which Christ's was to have the Preeminency for Power and Efficacy of Administration., to lead them out of the land of Egypt, because they continued not These unbelieving H brews under that Administration of the Covenant, continued not faithful to it, as by their own word and consent they bound themselves to it, but apostatized from God and his Truth, Deut. 5.27. The word used by the Prophet signifieth the breaking and making void the Covenant. The Administration of it did not hold them in close to God, but they frustrated all God's Ordinances, turned Idolaters, forsook the Lord, and worshipped the Gods of the Nations round about. in my covenant, and I regarded them not, I took no care of them, I did neither esteem nor regard them, but cast them off from being my People for their leud, treacherous Covenant-breaking with me; they would not return unto me, and I rejected them from being my People, or a People as they were before. Who knows where the nine Tribes and the half are? and in what a dispersed, shattered Condition are the remaining Iews to this day? The Apostle in this follows the Septuagint, who read the effect of their Sin, their Rejection, for what was their Sin it self, which by the Prophet is expressed, should I be a Lord or Husband to them; which is an Aggravation of their Sin from God's Dominion over them, or Marriage-relation to them; yet did they break his Marriage-Covenant with them according to their leud and whorish Heart. See Ezek. ch. 16. and ch. 23. But in this Quotation by the Apostle, and Translation of the Septuagint It is a Metonymy of the Effect for the Cause, to reject, cast off, or neglect them for their Treachery to him in their Marriage-Covenant, which was the true Cause of it. The Verb it self may signifie to eglect or despise; and so Kimchi reads it, Ier. 3.1. and is so rendred in this place by other Rabbies, and so it signifieth in other Languages., says the Lord This is God's irrevocable word, used four times by the Prophet, Ier. 31.31, 32, 33, 34. and three times repeated by the Apostle here, as proper only to the Lord, none can speak so truly, certainly, infallibly, as He..

For this is the covenant For, shows it should not be such a Covenant-form as was given on Mount Sinai, it being wholly different, and that denied before, being carnal and ceremonious, full of Types and Shadows, and through their sin ineffectual to them. This is the firm Administration of the Covenant which I will strike. To which three words answer is in this Scripture, I will perfect, make, and dispose; which last is the Root from whence the Notion of a Covenant in the Greek is derived,. that I will make with the house of Israel Israel is the comprehensive Name of all the twelve Tribes, as v. 8. comp. Exod. 16.31. and 40.38. and is so used by the Lord himself, Matth. 10.6. and by Peter, Act. 2.36. after those days In the Prophet it is, after those days of their Delivery from Babylon, Jer. 31.1, 8, 11, 16, 21. but especially when those days of the first Administration of the Covenant are accomplished, when the fulness of time for the Messiah's Revelation is come, Gal. 4.4. To this God again puts his Seal, he says it., says the Lord: I will put my Laws into their mind The great God, the Redeemer himself, the infinitely wise, and good, and powerful Spirit, who can only reach the Soul, will make Impressions, and write clear Characters of Divine Truth on it, 2 Cor. 3.3. None can alter, new mould, frame and temper a Spirit, but him, who has a true original Right of all the Good he promiseth, which he will freely, graciously dispense from himself, Iohn 4.10, 14. All the Doctrines of the Gospel which include in them the Moral Law, as now managed by Christ, all the Will of God concerning our Salvation, Promises, and Commands; and these in their Spirit and Power, which God, not only ratified in, but conveyed to the World by Jesus Christ, and especially into the mind. renders the Hebrew the inward parts, in the the Prophet's Text. The Mind or Understanding being the innermost part of the Soul, is capable of receiving Impresses of Divine Truth, and its Characters are by it made legible to the Soul; which as promised here, is so prayed for by the Apostle, Ephes. 1.17, 18., and write them in their hearts is a Metaphor setting out a real, actual powerful Work of the Spirit of Christ, which leaveth the express Characters of all God's saving Mind and Will upon the Heart or Soul as plain as Writing upon Paper, or Engraving upon Stones; such an operation of the Spirit of Christ on the Souls of them, as whereby is conveyed into them a new Light, Life, Power, so that they are made by it Partakers of a Divine Nature; and tho they are not other Faculties, yet they are quite other Things, than they were for Qualities and Operations, so as they are enabled to know, observe and keep his Laws, which are set up in Authority and Dominion in their Souls, ruling and ordering all there, Ezek. 11.19, 20. and 36.26, 27. 2 Cor. 3.3, 8, 9, 10, 18.: and I will be to them a God As in the former Word was the Promise of Conversion, Regeneration, and Renovation, so joyned with it is the Promise of Adoption. In which God ingageth in Christ to be to penitent Believers, Rom. 9.6, 8. A God, i. e. the Cause and Author of all Good, Gen. 15. and 17.1, 7. what he is, has, or can do for them of Good, is all theirs, and himself terminating all the Knowledge, Faith, and Worship of them. He will exercise all his Wisdom, Power, and Goodness to deliver them from all Evil, and to make them eternally happy and blessed in himself., and they shall be to me a people And to him this true Israel shall be a true, spiritual, eternal adopted Seed and People, Partakers of all that he has promised to, or can desire of him; so as their Name is better than the Name of Sons or Daughters, an everlasting one, not to be cut off, Isa. 56.5. They, as his People, attend on, witness to, and contend for him and his Glory, are always at his beck, being purchased, made, and covenanted so for his Use and Service, that they are not their own, but wholly at his disposal, Ier. 23.7. and 32.20. Ezek. 11.20. and 37.23, 27. Zech. 8.8. 2 Cor. 6.16.,

And they shall not teach The subject implyed in the Plural Verb, and by a partitive Particle expressed they and every one, is in Ieremiah's Text a Man, even every truly Covenanted-One who has the knowledg of the Lord. They shall not teach any more, in Ier. 31.34. A double Negative supplieth in this Verse; denying that weak and fruitless kind of Teaching which was under the Mosaica Covenant-Administration, whereby Souls were not savingly edified in the Knowledg of God; there was imperfection both in their Knowledg and Teaching, which should not be under the Gospel. every man his neighbour Such as are nearer to each other in Society or Commerce, a Fellow Citizen; or are near by Relation, by Nature of Alliance, by Consanguinity or Affinity, one near at hand, ignorant of the Lord, and that needs instruction, one capable and possible to be taught., and every man his brother, saying, This intimates the manner of Teaching denied, a formal customary way of Teaching, saying, it was proverbial with them, and so was the matter of it, Know the Lord, as they used to say, the Temple of the Lord, Ierem. 7.4. The Burden of the Lord, Ier. 23.34. The day of the Lord, Amos 5.18. or otherwise not to teach them to know the Lord notionally only, without any influence on their heart, without believing, loving, fearing or obeying him, 1 Iohn 2.3, 4. or to teach them to know the Lord, as redeeming and delivering of them out of Egypt, or out of the Land of the North, that is, bringing them back from their Captivity in Babylon, as they were taught Exod. 20.2. and Ier. 23.7, 8. But as delivering them from Sin, the Curse, Wrath and Hell. Or, they shall not teach one another so darkly, slenderly and imperfectly in the meaning of Types, Shadows and Ceremonies, that they might know the Lord in Truth, and worship him according to his Mind; or to take so much pains to instruct them concerning the Lord and his Worship, as they took with the Gentiles when they proselyted them. Know the Lord: For all shall know For under the Gospel-administration all the Covenanted-Ones, the Infant in the Church, and the Aged, Isai. 65.20. All Ages in Christ, Children, Fathers and Young Men, as 1 Iohn 2.12, 13, 14. Young and Old shall have his Laws put into their Minds, and written on their hearts, the true saving knowledg of him in Christ in the fulness of it, as Isa. 11.9. they shall so perfectly know him, so as not to depart from him; he shall be theirs, and they his by an Everlasting Covenant, ordered in all things and sure; by the plentiful effusion of his Spirit in all the Gifts and Graces of it through his Gospel-Institutions on them; they shall be so enlightned in Gospel-Truths, that they shall know their Duties, and perform them, as if they were immediately enlightned from above, rather than by the common methods of teaching by his Word, that they shall not need so much cautioning, threatning, correcting as they did under the Law; but shall intirely cleave to him, without a disposition to revolt. me, from the least to the greatest.

For I will be merciful to their unrighteousnesses This For states the cause of all the former Acts promised in the Gospel-Covenant, as Regenerating, Illuminating, Adopting, and God's gracious removing all Sins that might hinder the communication of these, and all other Good to his Covenanted-ones, God in and by the Administration of this Covenant, ratified by his Blood, propitiating him, will of his free Mercy pardon, blot out, and take away, chap. 2.17. and thereby free them from the Guilt, Power, and Punishment of their original and actual unrighteousness, implying his reconciliation to, and free acceptance of their persons in Jesus Christ, on whose account it is he dealeth so graciously with them in all things, 1 Iohn 4.9. Isa. 55.7, 8, 9., and their sins and their iniquities will I remember no more All the breaches of God's Law by Commissions or Omissions, whatever they may be for number or for aggravation; he will always through Christ save his Covenanted-ones from them all, Matth. 1.21. Rom. 3.21, to 27. All of these shall not only be for the present blo ed out but his Mercy will be so great and certain through Christ, that he will neither punish them for them, nor charge them to them, he will abundantly pardon, and for ever take them away, so as if they be sought for, they shall not be found, chap. 10.3, 14. Isa. 43.25. Micah 7.18, 19. And when he forgets their Sins, he will have their Persons in everlasting remembrance, Psal. 112.6..

In that he says, A new Covenant, he has made the first old The Inference from what was before said, ver. 8. (In the Lord's saying this by the Prophet Ieremiah, that he would make a new Covenant for form and manner of administration, later and better, even the last and best he will make, and in which he will have penitent, believing Sinners to acquiesce) is this, That the Mosaical one, though first in respect of the Gospel, has lost its power, strength and vigour, its binding force; and so by God's instituting another, is abrogated as useless, needless and imperfect.; Now that which decayeth and waxeth old, is ready to vanish away This Mosaical one thus grown old, weak and decrepit, and by the institution of the new Gospel-Covenant, abrogated, may continue for a while, but in no force; and so gradually moulder and decay by little and little, till it at last vanish and totally cease: It was near to it upon finishing of the Ministry of the Gospel-High-Priest on Earth, when by his Death he fulfilled the Truth of this Typical one, and so virtually nulled it; and as to its binding force, vanished, when the Gospel was published throughout the World: Rom. 10.16, 17, 18. compare 2 Cor. 5.1. as is owned by the Apostolical Synod, Acts ch. 15. It was high time for these Hebrews to cease from that Vanishing Mosaical one; and effectually to close with the Gospel-Priesthood and Covenant, which must remain and continue for ever; see Dan. 9.24, 26, 27. which if they did not, must end in the total destruction of them, their Temple and City; which came to pass not many years after the Apostle wrote this Epipistle..