Some think that respect is had unto the captivity of Babylon, and the return of the people from thence. For God then shewed them great kindness, to win them unto obedience. But neither can this time be intended; for God then made no new covenant with the people, but strictly obliged them unto the terms of the old, Mal. iv. 3—5. But when this new covenant was to

be made, the old was to be abolished and removed, as the apostle expressly affirmeth, ver. 13. The promise is not of new obligation, or new assistance unto the observance of the old covenant, but of making a new one quite of another nature, which then was not done.

Some judge that these words, after those days,' refer unto what went immediately before, and I regarded them not :' which words include the total rejection of the Jews. After those days, wherein both the house of Judah and Israel shall be rejected, I will make a new covenant with the whole Israel of God. But neither will this hold the trial. For,

1. Supposing that expression, and I regarded them not,' to intend the rejection of the Jews, yet it is manifest, that their excision and cutting off absolutely, was not in nor for their noncontinuance in the old covenant, or not being faithful therein, but for the rejection of the new when proposed unto them. Then they fell by unbelief, as the apostle fully manifests, chap. iii. of this epistle, and Rom. xi. Wherefore the making of the new covenant cannot be said to be after their rejection, seeing they were rejected for their refusal and contempt of it.

2. By this interpretation, the whole house of Israel,' or all the natural posterity of Abraham, would be utterly excluded from any interest in this promise. But this cannot be allowed. For it was not so de facto, a remnant being taken into covenant; which though but a remnant in comparison of the whole, yet in themselves so great a multitude, as that in them the promises made unto the fathers were confirmed. Nor on this supposition would this prediction of a new covenant have been any promise unto them, or any of them, but rather a severe denunciation of judgment. But it is said expressly, that God would make this covenant with them, as he did the former with their fathers, which is a promise of grace and mercy.

Wherefore after those days,' is as much as in those days;' an indeterminate season for a certain. So in that day,' is frequently used in the prophets, Isa. xxiv. 21, 22. Zech. xii. 11. A time therefore certainly future, but not determined, is all that is intended in this expression, after those days.' And herewith most expositors are satisfied. Yet is there, as I judge, more in the words.

Those days' seem to me to comprise the whole time allotted unto the economy of the Old Testament, or dispensation of the

old covenant. Such a time there was appointed unto it in the counsel of God; during this season, things fell out as described, ver. 9. The certain period fixed unto these days, is called by our apostle the time of reformation, chap. ix. 10. • After those days; that is, in or at their expiration, when they were coming unto their end, whereby the first covenant waxed old and decayed, God would make this covenant with them. And although much was done towards it before those days came absolutely unto an end, and did actually expire, yet is the making of it said to be after those days, because being made in the wane and declension of them, it did by its making, put a full and final end unto them.

This in general was the time here designed for the making and establishing of the new covenant. But we must yet farther inquire into the precise time of the accomplishment of this promise. And I say, the whole of it cannot be limited unto any one season absolutely, as though all that was intended in God's making of this covenant, did consist in any one individual act. The making of the old covenant with the fathers, is said to be in the day wherein God took them by the hand, to bring them out of the land of Egypt.' During the season intended, there were many things that were preparatory to the making of that covenant, or to the solemn establishment of it. So was it also in the making of the new covenant. It was gradually made and established, and that by sundry acts preparatory for it, or confirmatory of it. And there are six degrees observable in it.

1. The first peculiar entrance into it was made by the ministry of John the baptist. Him had God raised to send under the name, in the spirit and power of Elijah, to prepare the way of the Lord, Mal. iv. Hence is his ministry called the beginning of the gospel, Mark i. 1, 2. Until his coming, the people were bound absolutely and universally unto the covenant in Horeb, without alteration or addition in any ordinance of worship. But his ministry was designed to prepare them, and to cause them to look out after the accomplishment of this promise of making the new covenant, Mal. iv. 4-6. And those by whom his ministry was despised, did reject the counsel of God against themselves;' that is, unto their ruin; and made themselves liable to that utter excision, with the threatenings whereof the writings of the Old Testament are closed, Mal. iv. 6. He therefore called the people off from resting in, or trusting unto the privileges of the first covenant, Matt. iii. 8-10. preached unto them a doctrine of repentance, and instituted a new ordinance of worship, whereby they might be initiated into a new state or condition, a new relation unto God. And in his whole ministry he pointed at, directed and gave testimony unto him, who was then to come to establish this new covenant. This was the beginning of the accomplishment of this promise.

2. The coming in the flesh and personal ministry of our Lord Jesus Christ himself, was an eminent advance and degree therein. The dispensation of the old covenant did yet continue. For he himself, as made of a woman, was made under the law, yielding obedience unto it, observing all its precepts and institutions. But his coming in the flesh laid an axe to the root of that whole dispensation. For therein the main end that God designed thereby towards that people was accomplished. The interposition of the law was now to be taken away, and the promise to become all unto the church. Hence upon his nativity this covenant was proclaimed from heaven, as that which was immediately to take place, Luke ii. 13, 14. But it was more fully and evidently carried on in and by his personal ministry. The whole doctrine thereof was preparatory unto the immediate introduction of this covenant. But especially by the truth which he taught, by the manner of his teaching, by the miracles which he wrought, in conjunction with an open accomplishment of the prophecies concerning him, there was evidence given that he was the Messiah, the mediator of the new covenant. Herein was a declaration made of the person in and by whom it was to be established; and therefore he told them, that unless they believed it was he who was so promis ed, they should die in their sins.

3. The way for the introduction of this covenant being thus prepared, it was solemnly enacted and confirmed in and by his death. For herein he offered that sacrifice to God by which it was established. And hereby the promise properly became dian, a testament, as our apostle proves at large, chap. ix. 14-16. And he declares in the same place, that it answered those sacrifices whose blood was sprinkled on the people and the book of the law, in the confirmation of the first covenant, which things must be treated of afterwards. This was the centre wherein all the promises of grace did meet, and from whence they derived their efficacy. From henceforward the old covenant, and all its administrations, having received their full accomplishment, did abide only in the patience of God, to be taken down and removed out of the way in his own time and manner. For really, and in themselves, their force and authority did then cease, and was taken away; see Eph. ii. 14— 16. Col. ii. 14, 15, But our obligation unto obedience, and the observance of commands, though formally and ultimately it be resolved into the will of God, yet immediately it respects the revelation of it, by which we are directly obliged. Wherefore, although the causes of the removal of the old covenant had already been applied thereunto; yet the law and its institutions were still continued, not only lawful, but useful to the worshippers, until the will of God concerning their abrogation was fully declared.

4. This new covenant had the complement of its making and establishment in the resurrection of Christ. For in order hereunto, the old was to have its perfect end. God did not make the first covenant, and therein revive, represent and corfirm the covenant of works with the promise annexed unto it, merely that it should continue for such a season, and then die of itself, and be arbitrarily removed. But that whole dispensation had an end, which was to be accomplished, and till that end was accomplished, it was not consistent with the wisdom or righteousness of God to remove it, or to take it away. Yea nothing of it could be removed, until all was fulfilled. It was easier to remove heaven and earth than to remove the law, as unto its right and title to rule the souls and consciences of men, before all was fulfilled. And this end had two parts.

1st, The perfect fulfilling of the righteousness which is required. This was done in the obedience of Christ, the surety of the new covenant, in the stead of them with whom the covenant was made.

2dly, That the curse of it should be undergone. Until this was done, the law could not quit its claim unto power over sinners. And as this curse was undergone in the suffering, so it was absolutely discharged in the resurrection of Christ. For the pains of death being loosed, and he delivered from the state of the dead, the sanction of the law was declared to be void, and its curse answered. Hereby did the old covenant so expire, as that the worship which belonged unto it, was only for a while continued in the patience and forbearance of God towards that people.

5. The first solemn promulgation of this new covenant, so made, ratified and established, was on the day of Pentecost, seven weeks after the resurrection of Christ. And it answered the promulgation of the law on mount Sinai, the same space of time after the delivery of the people out of Egypt. From this day forward the ordinances of worship, and all the institutions of the new covenant, became obligatory unto all believers. Then was the whole church absolved from any duty with res-, pect unto the old covenant, and the worship of it, although it was not manifest as yet in their consciences.

6. The question being stated about the continuance of the obligatory force of the old covenant, the contrary was solemnly promulged by the apostles under the infallible conduct of the Holy Ghost, Acts xv.

These were the articles, or the degrees of the time intended in that expression, after those days;' all of them answering the several degrees whereby the old vanished and disappeared.

The circumstances of the making of this covenant being thus cleared, the nature of it in its promises is next proposed unto us. And in the exposition of the words, we must do these

two things. 1. Inquire into the general nature of these promises. 2. Particularly and distinctly explain them.

First, The general nature both of the covenant, and of the promises, whereby it is here expressed, must briefly be inquired into, because there are various apprehensions about them. For some suppose that there is an especial efficacy towards the thing mentioned, intended in these promises, and no more; some judge that the things themselves, the event and end, are so promised.

In the first way Schlictingius expresseth himself on this place, Non ut olim curabo leges meas in lapideis tantum tabulis inscribi, sed tale fædus cum illis feriam ut meæ leges ipsis eorum mentibus et cordibus insculpantur.—Apparet hæc verba intra vim et efficaciam accipienda esse, non vero ad ipsum inscriptionis effectum necessariò porrigenda, qui semper in libera hominis potestate positus est; quod ipsum docent et sequentia Dei verba, v. 12. Quibus ipse Deus causam seu modum ac rationem hujus rei aperit, quæ genti illius gratia ac misericordia populo exhibenda continetur. Hac futurum dicit ut populus tanto ardore sibi serviat suasque leges observet.-Sensus ergo est; tale percutiam fœdus quod maximas et sufficientissimas vires habebit populum meum in officio continendi.

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And another, I will, instead of these external carnal ordinances and observances, give them spiritual commands for the regulating of their affections, precepts most agreeable unto all men, (made) by the exceeding greatness of that grace and mercy: In this, and many other particulars, I shall incline their affections willingly to receive my law."

The sense of both is, that all which is here promised, consisteth in the nature of the means, and their efficacy from thence, to incline, dispose, and engage men unto the things here spoken of; but not to effect them certainly and infallibly in them to whom the promise is given. And it is supposed, that the efficacy granted, ariseth from the nature of the precepts of the gospel, which are rational, and suited unto the principles of our intellectual natures. For these precepts, enlivened by the promises made unto the observance of them, with the other mercies wherewith they are accompanied in God's dealing with us, are meet to prevail on our minds and wills unto obedience; but yet when all is done, the whole issue depends on our own wills, and their determination of themselves one way or other.

But these things are not only liable unto many just excep tions, but do indeed overthrow the whole nature of the new covenant, and the text is not expounded, but corrupted by them; wherefore they must be removed out of the way. And,

1. The exposition given, can no way he accommodated unto the words, so as to grant a truth in their plain literal sense. For whereas God says, he will put his laws in their mind, and write them in their heart, and they shall all know him,'