[2.] The wisdom of tts contrivance. The making of any cove- nant to be good and useful, depends solely on the wisdom and fore- sight 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, fox want of wisdom and foresight, that they turn unto their hurt and ruin. But there was infinite wisdom in the constitution of this covenant; whence it is, and shall be, in- finitely effective of all the blessed ends of it. And they are utterly unacquainted with it, who are not affected with a 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 wis- dom of the flesh cannot comprehend. Nor, without a due con- sideration of the infinite wisdom of God in the contrivance of it, can we have any true or real conceptions about it: ‘Exds éxag tore Béénror. 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,
116 AN EXPOSITION OF THE [CHAP. VIII.
even God and man in one person; it is evident that God himself 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 sovereign law of divine worship, wherein the church is consummated, or brought into the most per- fect 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 renova- tion of our natures, and the justification of our persons, being pro- mised 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,” Ps. lxii. 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?
Obs. IX. All the efficacy and glory of the new covenant do ori- ginally 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 strengthening of our consola- tion,— .
[1.] His cnfincte 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 amore clear prospect of it, and to have a holy admiration of it unto eternity.
[2.] His wisdom, goodness, and grace, in the nature of that cove- nant 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 apostasy from him. But this covenant is of that nature, as that the grace administered in it shall effectually preserve all the covenanters ‘unto the end, and secure unto them all the bene- fits of it, For,—_
[3.] His power and faithfulness are engaged unto the accomplish-
VER. 8.] EPISTLE TO THE HEBREWS. ill
ment of all the promises of it. And these promises do contain every thing that is spiritually and eternally good or desirable unto us. “O Lorp, our Lord, how excellent is thy name in all the earth!” How glorious art thou in the ways of thy grace towards poor sinful crea- tures, who had destroyed themselves! And,—
[4.] He hath made no created good, but himself only to be our reward,
(2.) 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