(1.) The word "3, used by the prophet, doth not only sig- nify a “covenant” or compact properly so called, but a free, gra- twitous promise also. Yea, sometimes it is used for such a free purpose of God with respect unto other things, which in their own nature are incapable of being obliged by any moral condition. Such is God’s covenant with day and night, Jer. xxxiii. 20, 25. And so he says that he “made his covenant,” not to destroy the world by water any more, “with every living creature,” Gen. ix. 10, 11. Nothing, therefore, can be argued for the necessity of conditions to belong unto this covenant from the name or term whereby it is ex- pressed in the prophet. A covenant properly is ovvd4x, but there is no word in the whole Hebrew language of that precise signification.
The making of this covenant is declared by 19. But yet neither _ doth this require a mutual stipulation, upon terms and conditions - prescribed, unto an entrance into covenant. For it refers unto the sacrifices wherewith covenants were confirmed; and it is applied unto a mere gratuitous promise, Gen. xv. 18, “In that day did the LorD make a covenant with Abram, saying, Unto thy seed will I give this land.”
As unto the word 6:ad4x7, it signifies a “ covenant” improperly ; properly it is a “testamentary disposition.” And this may be with- out any conditions on the part of them unto whom any thing is bequeathed.
(2.) The whole of the covenant intended is expressed in the en- suing 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
136 AN EXPOSITION OF THE [CHAP. VIII.
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 God’s declaration of his design in it.
(3.) It is evident that there can be no condition previously re- ‘quired, 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 the covenant inferior in a way of grace unto that which God made with the people at Horeb. For he de- clares that there was not any thing in them that moved him either to make that covenant, or to take them into it with himself. Every- where he asserts this to be an act of his mere grace and favour. 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. vii. 7, 8, ix. 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 sup- posed 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 virtue of this covenant.
(4.) It is certain, that in the outward dispensation of the cove- nant, 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 ordi- nances of the gospel, the word and sacraments, with all those duties, public 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 itis 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