Μεσίτης εστιν. Syr. yn 1, he himself was the mediator.' He is the mediator. Heb. N, 'a man coming between.' Όπως θανατου γενομένου. Vul. ut morte intercedente, 'by the interposition of death." The Syriac reads the passage,' who by his death was a redeemer to them who had transgressed against the first testament,' probably to avoid the difficulty of that expression, for the redemption of transgressions.' The Ethiopic corrupts the whole text.

Εις απολυτρωσιν των παραβάσεων, in redemptionem eorum prævaricationum. Vul. Ad redemptionem eorum transgressionum, properly, 'for the redemption of transgressions,' or those transgressions which

were.

Επαγγελίαν λαβωσιν.

Erayyediav datwov. Vul. Syr. ' that they may receive the promise who are called to the eternal inheritance.' But in the original and in the Vulgate, 'eternal inheritance' is joined to, and regulated by the promise, the promise of an eternal inheritance.'

VER. 15.-And for this cause he is the mediator of the new testament, that by means of death, for the redemption of the transgressions under the first testament, they who are called might receive the promise of eternal inheritance.

The things which are to be considered in this verse are, 1. The note of connexion in the conjunction, 'and.' 2. The ground of the ensuing assertion, for this cause.' 3. The assertion itself, he is the mediator of the new testament.' 4. The especial reason why he should be so, 'for the redemption of transgressions under the first testament.' 5. The way whereby that was to be effected, by the means of death.' 6. The end of the whole, that those who are called might receive the promise of eternal inheritance.'

But before we proceed unto the exposition of the whole or any part of it, a difficulty must be removed from the words as they lie in our translation. For an inquiry may be justly moved, why we render the word dia@nen by a 'testament' in this place, whereas before we have constantly rendered it by a 'covenant.' And the plain reason of it is, because from this verse unto the end of the chapter, the apostle argues from the nature and use of a testament among men, as he directly affirms in the next verse. Hereby he confirms our faith in the expectation of the benefits of this dialŋkn, that is, covenant or testament. We may answer, he doth it, because it is the true and proper signification of the word. Ata nên is properly a 'testamentary disposition of things,' as ouvonen is a covenant.' For in the composition of the word, there is nothing to intimate a mutual compact or agreement, which is necessary unto a covenant, and is expressed in ovv0nkn. However, there is a great affinity in the things themselves. For there are covenants which have in them free grants and donations, which is of the nature of a testament. And there are testaments whose force is resolved into some conventions, conditions, and agreements, which they borrow, from the nature of covenants. So there is such an affinity between them as one name may be expressive of them both.

But against this it will be replied, that what the apostle speaks unto

is in the Hebrew called n, that is, 'a covenant,' and nowhere signifies a testament; so that from thence the apostle could not argue from the nature of a testament, or from what is required thereunto, and what doth depend thereon. Hereunto it is answered, that the LXX. constantly rendering (Berith) by Sialnкn, and not by ovvĺnên, the apostle made use of that translation and that signification of the word. But this will not solve the difficulty; for it would resolve all the apostle's arguings in this great and important mystery, into the authority of that translation which is fallible throughout, and (at least as it is come to us) is filled with actual mistakes. We must therefore give another answer unto this objection. Wherefore I say,

διαθηκη.

1. The word could not be more properly rendered by any one word than by dia0nkn. For it being mostly used to express the covenant between God and man, it is of that nature as cannot properly be termed σvv0ŋkn, which is a covenant or compact, upon equal terms of distributive justice, between distinct parties. But God's covenant with man, is only the way and the declaration of the terms whereby God will dispose and communicate good things unto us, which hath more of the nature of a testament than of a covenant in it.

2. The word is often used to express a free promise, with an effectual donation and communication of the thing promised, as hath been declared in the foregoing chapter; but this hath more of the nature of a testament than of a covenant.

διαθηκη.

,צוה לבית

3. There is no word in the Hebrew language whereby to express a testament but only. Nor is there so in the Syriac. Their sp is nothing but Sia0nkn. The Hebrews express the thing by mз, 'to order, dispose, give commandment concerning the house or household of a dying man,' Isa. xxxviii. 1; 2 Sam. xvii. 23. But they have no other word but Berith to signify it; and therefore where the nature of the thing spoken of requires it, it is properly rendered a testament, and ought so to be. Wherefore there is no force used unto the signification of the word in this place by the apostle. But that which makes the proper use of it by him evident in this place, is that he had respect unto its signification in the making of the covenant with the people at Sinai. For to this he compares the new testament in all its causes and effects. And in that covenant there were three things.

1st. The prescription of obedience unto the people on the part of God, which was received by their consent in an express compliance with the law and terms of it, Deut. v. 1-4. Herein the nature of it, so far as it was a covenant, did consist.

2dly. There was a promise and conveyance of an inheritance unto them, namely, of the land of Canaan, with all the privileges of it. God declared that the land was his, and that he gave it unto them for an inheritance. And this promise or grant was made unto them without any consideration of their previous obedience, out of mere love and grace. The principal design of the book of Deuteronomy is to inlay this principle in the foundation of their obedience. Now, the free grant and donation of an inheritance of the goods of him that makes the grant, is properly a testament. A free disposition it was of the goods of the

testator.

3dly. There was in the confirmation of this grant the intervention of death. The grant of the inheritance of the land that God made was confirmed by death, and the blood of the beasts offered in sacrifice, whereof we must treat on ver. 18-20. And although covenants were confirmed by sacrifices, as this was, so far as it was a covenant, namely, with the blood of them; yet as in those sacrifices death was comprised, it was to confirm the testamentary grant of the inheritance. For death is necessary unto the confirmation of a testament, which then could only be in type and representation; the testator himself was not to die for the establishment of a typical inheritance.

Wherefore the apostle having discoursed before concerning the covenant as it prescribed and required obedience, with promises and penalties annexed unto it; he now treats of it, as unto the donation and communication. of good things by it, with the confirmation of the grant of them by death; in which sense it was a testament, and not a covenant, properly so called. And the arguing of the apostle from this word is not only just and reasonable, but without it we could never have rightly understood the typical representation that was made of the death, blood, and sacrifice of Christ, in the confirmation of the New Testament, as we shall see immediately.

This difficulty being removed, we may proceed in the exposition of the words.

1. That which first occurs is the note of connexion in the conjunction, kat, 'and.' But it doth not here, as sometimes, infer a reason of what was spoken before, but is emphatically expletive, and denotes a progress in the present argument; as much as, also, moreover.'

2. There is the ground of the ensuing assertion, or the manner of its introduction; dia TOUTO, 'for this cause.' Some say that it looks backward, and intimates a reason of what was spoken before, or why it was necessary that our consciences should be purged from dead works by the blood of Christ, namely, because he was the mediator of the new covenant. Others say it looks forward, and gives a reason why he was to be the mediator of the New Testament; namely, that by the means of death for the transgressions,' &c. It is evident that there is a reason rendered in these words, of the necessity of the death and sacrifice of Christ, by which alone our consciences may be purged from dead works. And this reason is intended in these words, dia TOUTO, 'for this cause.' And this necessity of the death of Christ, the apostle proves both from the nature of his office, namely, that he was to be the mediator of the new covenant, which, being a testament, required the death of the testator; and from what was to be effected thereby, namely, the redemption of transgressions and the purchase of an eternal inheritance. Wherefore, these are the things which he hath respect unto in these words, For this cause.'

But withal, the apostle in this verse enlargeth his discourse, as designing to comprehend in it the whole dispensation of the will and grace of God unto the church in Christ, with the ground and reason of it. This reason he layeth down in this verse, giving an account of the effects of it in those that follow. Hereunto respect is had in this expression.

For the exposition of the words themselves, that is, for the declaration of the mind of the Holy Ghost, and the nature of the things contained in them, we must leave the order of the words and take that of the things themselves. And the things ensuing are declared in them.

1. That God designed an eternal inheritance unto some persons. 2. The way and manner of conveying a right and title thereunto, was by promise. 3. That the persons unto whom this inheritance is designed, are those that are called. 4. That there was an obstacle unto the enjoyment of this inheritance, which was transgression against the first covenant. 5. That this obstacle might be removed, and the inheritance enjoyed, God made a new covenant; because none of the rites, ordinances, or sacrifices of the first covenant could remove that obstacle or expiate those sins. 6. The ground of the efficacy of the new covenant unto this end, was, that it had a mediator, a high priest, such as had been already described. 7. The way and means whereby the mediator of the new covenant did expiate sins under the old, was by death; nor could it otherwise be done, seeing this new covenant, being a testament also, required the death of the testator. 8. This death of the mediator of the new testament did take away sins by the redemption of them for the redemption of transgressions. All which must be opened for the due exposition of these words.

First. God designed unto some an eternal inheritance, τns aviov Kλngovoμlaç. And both the reason of this grant, with the nature of it, must be inquired into.

1. As unto the reason of it. God in our first creation gave unto man, whom he made his son and heir, as unto things here below, a great inheritance of mere grace and bounty. This inheritance consisted in the use of all the creatures here below, in a just title unto them, and dominion over them. Neither did it consist absolutely in these things, but as they were a pledge of the present favour of God, and of man's future blessedness upon his obedience. This whole inheritance man forfeited by sin. God also took the forfeiture, and ejected him out of the possession of it, and utterly despoiled him of his title unto it. Nevertheless, he designed unto some another inheritance, even that should not be lost, that should be eternal. It is altogether vain and foolish to seek for any other cause or reason of the preparation of this inheritance, and the designation of it unto any person, but only his own grace, bounty, his sovereign will and pleasure. What merit of it, what means of attaining it, could be found in them, who were considered under no other qualifications, but such as had wofully rejected that inheritance which before they were instated in? And therefore is it called 'an inheritance,' to remind us, that the way whereby we come unto it is gratuitous adoption, and not purchase or merit.

2. As unto the nature of it, it is declared in the adjunct mentioned, it is eternal. And it is so called, in opposition unto the inheritance which, by virtue of the first testament, God granted unto the Israelites in the land of Canaan. That was an inheritance, and was conveyed by a promise. And when God threatened to deprive them of that land, he said he would disinherit them, Num. xiv. 12. And this inheritance consisted not only in the land itself, but principally in the privileges of

holy worship and relation unto God, which they enjoyed therein, Rom. ix. 5. But yet all things that belonged unto it were in themselves carnal and temporary, and only types of good things to come. In opposition hereunto, God provided an eternal inheritance. And as the state of those who are to receive it is twofold, namely, that in this life and that in the life to come; so there are two parts of their inheritance, namely, grace and glory: for although grace be bestowed and continued only in this life, yet the things we enjoy by virtue of it are eternal. The other part of their inheritance is glory, which is the way of the full unchangeable possession and enjoyment of it. This, therefore, is not to be excluded from this inheritance, at least as the end and necessary consequent of it. But that which is principally and in the first place intended by it is that state of things whereinto believers are admitted in this life. The whole inheritance of grace and glory was in the first place given and committed unto Jesus Christ. He was appointed heir of all things, ch. i. 3. By him is it communicated unto all believers, who thereby become heirs of God, and joint heirs with Christ, Rom. viii. 15-17. For the Lord Christ, as the great testator, did, in and by his death, bequeath unto them all his goods, as an eternal legacy. All that grace, mercy, and glory, all the riches of them which are prepared in the covenant, are comprised herein. And a goodly inheritance it is: the lines are fallen unto believers in pleasant places. And the way whereby we become interested in this inheritance is by gratuitous adoption: If sons, then heirs.' This is that which is the end of all, and regulates all that precedes in this verse. clares the way whereby God would communicate unto some persons the inheritance which in free grace and bounty he had provided. And,

Obs. I. It is an act of mere sovereign grace in God to provide such a blessed inheritance for any of them who had sinfully cast away what they were before intrusted withal. And into this are all God's following dealings with the church to be resolved. If there were nothing in us to move God to provide this inheritance for us, no more is there of the communication of any part of it unto us, as we shall see further on the next words.

Secondly. The way whereby God did convey or would communicate this inheritance unto any was by promise, την επαγγελίαν λαβωσι, 'might receive the promise of an eternal inheritance.' The Syriac translation refers the inheritance unto the called:' 'those that are called to an eternal inheritance.' But in the original it respects the promise, the promise of an eternal inheritance; for by the promise is assurance given of it, and it is the means of the actual conveyance of it unto us. And the apostle hath respect unto what he had discoursed about the promise of God, and the confirmation of it by his oath, ch. vi. 15-18. So he declares it also, Gal. iii. 18. The promise made unto Abraham, and confirmed by the oath of God, was concerning the eternal inheritance by Christ. The inheritance of Canaan was by the law, or the first covenant; but this was by promise. And we may consider three things. 1. What is the promise intended. 2. How and why it was by promise. 3. How we do receive the promise of it.

1. The promise principally intended is that which was given unto