But now hath he obtained a more excellent ministry's etc. In these words the writer states in brief what he at once proceeds to illustrate and establish at considerable length, from this point on to Hebrews 10:18. We may perhaps with advantage take a general glance at these three better things, leaving their particular examination until summoned to it by the development of the Epistle.

I. THE BETTER MINISTRY. But now hath he obtained a more excellent ministry" than the high priests of the Jewish Church. The proposition of the text is that our Lord's ministry is as much better than theirs as the new covenant is better than the old, and the new covenant is better than the old because it has been enacted upon better promises. His ministry is that of our great High Priest, or, in the word used in the text, our Mediator. Let us mention a few particulars in which this ministry of his is more excellent than that of the Jewish high priests.

1. Because it is exercised in a higher sphere. They ministered in the material tabernacle and temple, and for a brief season once a year were permitted to enter the holy of holies where God manifested his presence by a symbol; but these were only copies and shadows of the heavenly realities. Our Savior is a Minister of the heavenly" sanctuary, and of the true tabernacle, which the Lord pitched, not man." He "appears before the face of God for us."

2. Because it extends to greater numbers. The ministry of the Jewish high priests was exercised for the Jews only. It was limited to their own race, and to the proselytes to their religion. But the ministry of Jesus Christ is for all mankind. He "tasted death for every man." He is the "Mediator between God and men" of every nationality, and every race, and every age, etc.

3. Because it is enduring. The ministry of individual Jewish high priests ended at their death, if not before; and that ministry as an institution waxed old and vanished away. But the ministry of our great High Priest is of perpetual vitality and efficacy. His mediation will never be superseded, never lose its attractiveness and glory, until man is fitted to approach God without a mediator.

4. Because it secures richer results. These results, or some of them at least, are referred to in the "better promises." The results of the ministry of the Aaronic priesthood, like its functions, were to a great extent symbolic and shadowy rather than essential and real. But through the ministry of the Christ we obtain real benefits and essential blessings: e.g. reconciliation with God, forgiveness, etc.

II. THE BETTER COVENANT. "He is the Mediator of a better covenant." But what are we to understand by the word "covenant"? As used in human relations it denotes a compact or agreement between two or more parties, who are equal, each of whom has the right to propose alterations in the terms of the compact, and to accept or reject such terms. In this sense there can be no covenant between God and man; for there is no equality between the parties, and man cannot reject any requirement of God without committing sin. Perhaps it is for this reason that the word which strictly signifies covenant is not used in the New Testament. But as applied to God and man the "covenant denotes his method of revealing himself to men, and his will concerning their salvation, his arrangement of agencies and means and conditions by which they may be saved. The word 'covenant' becomes appropriate in view of the solemn assent and consent with which man accepts God's proposal, involved in his scheme or plan. In this context the 'old covenant' is the scheme revealed to Israel under Moses; the 'new' is the gospel scheme involving the gift and work of both the Son and the Spirit of God." The old covenant was good, as our text implies. It originated in the grace of God. It involved on his part condescension towards man. It was designed and fitted to benefit and bless and save man. It promised life and blessing to those who complied with its terms; and its promises were true. But the new covenant is very much better than the old. This will appear when we come to notice the "better promises." At present we mention only two aspects of its superiority.

1. It presents a more spiritual revelation of the character and will of God. Under the old covenant nearly everything was expressed by means of material forms and symbols - nearly everything appealed to the senses. Its laws, its ritual, its promised blessings, pertained largely to the visible, the sensuous, and the temporal. It was a revelation suited to the childhood and youth of our race. But the new covenant gives us a more spiritual manifestation of the Divine mind and will; it is a revelation for the manhood of our race. It proclaims the spirituality of God and of his worship. It writes the Divine law upon men's hearts. It promises spiritual blessings.

2. It is a fuller expression of the grace of God. (Cf. John 1:14-18; Romans 3:24; Romans 5:21; Romans 6:14.) The next division of our subject will show us that there is more of Divine grace manifested in the new than in the old covenant.

III. THE BETTER PROMISES. "A better covenant, which hath been enacted upon better promises." The promises which the writer has chiefly in view are those mentioned in vers. 10-12. Let us mention some of these better promises of the new covenant.

1. It proffers strength to comply with its own conditions. The old covenant promised blessings to the obedient; the new promises blessings to enable us to render obedience. The Holy Spirit is promised to incline our hearts to the good, to strengthen us for duty, etc.

2. Justification for the sinner on condition of faith in Jesus Christ. (Cf. Romans 3:20-26; Romans 10:5-10; Galatians 3:10-14.)

3. Sanctification of the believer by the Holy Spirit. (Cf. John 14:16-18, 26; John 15:26; John 16:7-15; Romans 15:13, 16; 2 Corinthians 3:18.) 4. Glorification of his people forever in the future state. (Cf. Romans 8:17, 18, 30; 2 Corinthians 4:17; 2 Timothy 2:10; 1 Peter 5:10.) Verily, these are better promises than those of the old covenant. And the covenant to which they belong is far better than the old one. By so much, also, is our Lord's ministry better than that of the Aaronic high priests. Let us give earnest heed to secure our personal interest in this new and "better covenant." - W.J.

Observe here —

1. What is charged on the first covenant, and that is faultiness, by which we are not to understand any sinful faultiness, but defectiveness and imperfection only; for it was not faulty in the matter and substance of it, as it was instituted and ordained by God, but therefore called faulty because it was obscure, was not so surely ratified, and not attended with that virtue, power, and efficacy which the new covenant is accompanied with.

2. Wherein consisteth that defectiveness and imperfection of the first covenant which is here complained of.(1) In its ability to justify and save us, because of our inability, through the weakness of the flesh, to answer the demands of it (Romans 8:3). The law was not properly weak to us, bat we were weak to that.(2) The legal covenant required exact obedience, but afforded no spiritual assistance for the performance of what is required: but the covenant of grace, the new covenant, is called a ministration of the Spirit; and under the gospel we are said not to serve in the oldness of the letter, but in the newness of the Spirit. Now, says the apostle (ver. 8), Almighty God finding fault with the Jews for the breach of the former covenant, declared by the prophet Jeremiah (Jeremiah 31:31), that the covenant He would make with all true Israelites for time to come should vet be like that which He made with their fathers in Egypt, which they continued not in the observation of (wanting those assistances from the Holy Spirit to enable them thereunto, which are procured for us by Christ); accordingly "I regarded them not, saith the Lord," but gave them up for their sins into the hands of their enemies.

3. How Almighty God makes the imperfection of the old covenant, and the Israelites' instability therein, the reason of His making a new covenant with us, in which grace and assistance is offered to enable us to obey and persevere in obedience.From the whole note —

1. That the grace and glory of the new covenant are much set off and manifested by comparing it with the old.

2. That nothing but effectual grace from Christ will secure our covenant obedience one moment: what greater motives or stronger outward obligations to obedience could any people under heaven have than the Israelites had? But they quickly turned out of the way; therefore, in the new covenant, is this grace promised in a peculiar manner.

(W. Burkitt, M. A.)

A covenant is properly an agreement between two parties, who bind themselves by certain conditions with the view of attaining some object. A covenant may be between equals, as that between Abraham and Abimelech (Genesis 21:32), or between parties of whom one is superior to the other, as that between Joshua and the Gibeonites (Joshua 9.). The covenant relation between God and men is of the latter kind, for God imposes the covenant (Hebrews 8:8-10). None the less both parties lay themselves under obligations and contemplate an object by the covenant. A covenant between God and men cannot possibly have any other meaning than that He will be their God and they His people (Hebrews 8:10). The Epistle contemplates religion or the relation of God and men under this aspect of a covenant. It distinguishes two covenants, that made at Sinai (Hebrews 8:9), and that made through Christ (Hebrews 9:15). The former is called the first covenant (Hebrews 8:7; Hebrews 9:1, 18); it is not named the " old " covenant, although it is said that God, in announcing a new covenant, has made the first old (Hebrews 8:13). The latter is called a seceded (Hebrews 8:7), a better (Hebrews 7:22; Hebrews 8:6), a new as having different contents (Hebrews 8:8. 9:15), and also new as being recent (Hebrews 12:24), and an eternal covenant (Hebrews 13:20, comp. Hebrews 7:22). The first covenant was not faultless — so mildly does the author express Himself (Hebrews 8:7); the second is enacted upon better promises (Hebrews 8:6, 10-12). The Epistle does not speak of a covenant with Abraham, as the Pauline epistles do (Galatians 3:15, 17); it knows of promises to Abraham (Hebrews 6:13; Hebrews 7:6), which the first covenant was ineffectual to realise (Hebrews 11:39), which, however, are realised through the second (Hebrews 9:15). The covenant relation is not its own end. It is rather a relation within which the people are being matured for that final blessedness which God has destined for them. No doubt this maturing of them always more fully realises the covenant relation, and this of itself is a great and blessed end. But it is chiefly regarded as the means to that which lies beyond, which is the bringing of the people to a sphere of existence that shall fully correspond to their capacities and needs. This end is variously described: it is inheriting the promises (Hebrews 6:12), or receiving the promise of the eternal inheritance (Hebrews 9:15); reaching the heavenly country (Hebrews 11:16), or the city that hath the foundations (Hebrews 11:10); or, receiving the kingdom that cannot be shaken (Hebrews 12:28); or entering into the rest of God (Hebrews 3:4); or, having the world to come ,put into subjection to them (Hebrews 2:5, &c.). The covenants are means adopted for realising promises and gracious purposes, the announcement of which was prior to both of them. The new covenant is only a more effectual means of accomplishing the same object pursued in the first. A covenant between God and men is a state of relation in which He is their God and they His people. By being His people is meant that they are dedicated to His service (Hebrews 9:14). that they ale His worshipping people. And the means by which they are translated into this relation of fit worshippers is important. The term that expresses this change is " sanctify" (Hebrews 2:11; Hebrews 10:10, 29; Hebrews 13:12). Having a conscience defiled by sin, they felt debarred from free access to God so as to serve Him (Hebrews 9:9, 14; Hebrews 10:2, 22), and for the same reason of their defilement God could not permit Himself to be approached. This defilement of sin is purified away by sacrifice, the blood of which is the blood of the covenant (Hebrews 9:14, 18; Hebrews 10:29; Hebrews 13:20), and thus the people are sanctified for the service of God. As the end had in view and the covenant itself, which is the means towards it, are alike due to the grace of God (Hebrews 2:9), the sacrifice which effects the sanctification of the people is no less an institution of His provision. Though within the covenant, the people are not supposed to be sinless. They err and are out of the way; they are compassed with infirmity and labour under various "ignorances" (Hebrews 5:2; Hebrews 7:28; Hebrews 9:7: comp. Hebrews 4:15). Such errors, though sins and transgressions (Hebrews 9:15), and interruptions of the covenant relation, are not absolutely incompatible with its maintenance, provided they are taken away. A means of removing such sins of infirmity was provided in the sacrificial system. This is the meaning of this system. It was appointed of God for removing sins committed within the covenant. The Epistle does not speculate how it is that men in covenant still continue to sin; it accepts the fact without referring it to any principle such as "the flesh" of St. Paul. Its distinction of sins of infirmity and "wilful" sins is unknown to the latter apostle, to whom all sins are deadly and infer the curse (Galatians 3:10). This is revolved in His mode of regarding the law as a commandment of works to be obeyed in order to justification. Any transgression of it is its breach in principle, and makes an end of all pretensions on man's part to be righteous before God. The condition of the continuance of the covenant was the keeping of the law. But here a double defect manifested itself in the first covenant. On the one hand, the people abode not in it (Hebrews 8:9), and on the other hand, its institutions could not remove the transgressions done under it (Hebrews 9:15; Hebrews 10:4). In the new covenant God promises to write His law on the people's heart (Hebrews 8:10), as on the other hand the death of Christ redeems the transgressions under the first covenant (Hebrews 9:15), and God remembers them no more (Hebrews 10:17). Though in the new covenant the law be written on the people's heart, their wills are still practically regarded as mutable; they may sin wilfully (Hebrews 10:26), and fall away from the living God (Hebrews 3:12), and they need all the safeguards which their own patient endurance (Hebrews 6:12), the example of those who have gone before (Hebrews 6:12; Hebrews 12:1; Hebrews 13:7), mutual exhortation (Hebrews 3:13; Hebrews 10:24), memory of past attainments (Hebrews 10:32, &c.), and the "throne of grace" (Hebrews 2:18; Hebrews 4:14; Hebrews 7:23-25) can afford, to enable them to hold fast the beginning of their confidence from unto the end. Thus the first covenant failed, and God caused to arise upon the people the light of the promise of a new covenant. The first covenant indeed was conscious of its own Imperfection; hence it gave forth fro,, within itself the promise of " another priest" (Psalm 110:4; Hebrews 7:14), of a "better sacrifice" (Psalm 40:7; Hebrews 9:23; Hebrews 10:9), and even of a "new covenant" (Jeremiah 31:31; Hebrews 8:8). The structure of the Tabernacle was a perpetual witness to the inability of its ministry to open the way for the worshippers into the presence of God, a witness borne by the Holy Ghost (Hebrews 9:8). And the very continual repetition of the sacrifices year by year was a constant remembrance of sin, and proclamation of their inefficacy to take it away (Hebrews 10:3). The Epistle is a detailed contrast between the two covenants showing that in all those points where the first failed the second realises the purpose of the covenant. That which gives eternal validity or absoluteness to the new covenant is the person, the Son of God, who in all points carries it through — who reveals, mediates, and sustains it. As initiating the covenant through His blood (Hebrews 9:20; Hebrews 10:29), He is the mediator of a new covenant (Hebrews 9:15); and as sitting at the right hand of God, before His face, for ever, as high-priestly representative of the people, He is the surety of it (Hebrews 7:22). the Old Testament holy places and all the vessels of the ministry were made according to the pattern showed in the mount (Hebrews 8:5), and are thus the copies of the things in the heavens (Hebrews 9:23). Again, the law had a shadow of the good things that were to come (Hebrews 10:1, 9, 11). Thus the first covenant lay, as a sphere of dim representations, between two regions filled with realities — heaven, the region of the true things themselves, on the one side, and the new covenant, realising the very image of the good things that were to come, on the other. These two regions correspond to one another (Hebrews 12:22). Yet the first covenant having a shadow of the good things that were to come was in truth the introduction of the new covenant, though in a shadowy form. Hence the second covenant, though called new, is new only in a modified sense. The promises on which it was enacted are virtually nothing more than the promise truly to realise the great objects aimed at in the first covenant (see Hebrews 8:6). It contemplates the same end with the first, the bringing of men into the rest of God and the promised inheritance (Hebrews 9:15; Hebrews 4:3). And it was made with the same persons as the first. These are the people (Hebrews 2:17 13:121, the people of God (Hebrews 4:9, comp. Hebrews 7:27), or, the seed of Abraham (Hebrews 2:16). It is by no means easy to understand what is said in the Epistle in regard to the relations of the two covenants. Two points may be alluded to.

1. The author speaks in a very disparaging way of the Old Testament sacrifices, saying that they could never take away sins (Hebrews 10:11), nor perfect those offering them as to the conscience (Hebrews 9:9; Hebrews 10:1, 2), and that they were carnal ordinances and useless (Hebrews 7:18): His language implies that Old Testament saints were burdened with a conscience of sin (Hebrews 9:9, 14; Hebrews 10:2, 22), consequently that they were oppressed by the sense of the inefficacy of their sacrifices to remove sin, from which it seems to follow that they had no clear light as to any connection of these sacrifices with another the virtue of which they conveyed. To the same effect is the view that the transgressions under the first covenant were left outstanding and only removed by the sacrifice of Christ (Hebrews 9:15). All this, however, bears directly only on the question before him of the value of the Old Testament sacrifices in themselves, and whether they effected a true objective atonement. Old Testament saints felt they could not do so, and hence they were burdened with a sense of sin which, among ether things, manifested itself in a bondage from the fear of death (Hebrews 2:15).

2. Again, when the author says that blood of bulls could never take away sins (Hebrews 10:4), and on the other hand that it sanctified in reference to the purity of the flesh (Hebrews 9:13), it is certainly very far from being his intention to draw a distinction between one class of offences called "sins" to which the Old Testament sacrifices were inapplicable, and another class that might be named ceremonial defilements which they did remove, and so to erect a general theory of the Old Testament constitution to the effect that it consisted of two spheres, one of ceremonial observances and external government, within which sacrifices had a real validity, and another the sphere of true spiritual relations to God, within which they had no force. The sacrifices were offered for sins (Hebrews 5:1, 3; Hebrews 9:7; Hebrews 10:8, 11), and if they could have effected the purpose for which they were offered, the worshipper would have had no more conscience of sins (Hebrews 10:2), a condition which the offering of Christ brings about (Hebrews 9:14; Hebrews 10:17). The Old Testament sacrifices could not go further than to purify the flesh.

(A. B. Davidson, LL. D.)

HebrewsEgypt, JerusalemAgreement, Attempt, Covenant, Faultless, Free, Imperfection, Introduce, Nothing, Occasion, Possible, Sought, Wrong1. By the eternal priesthood of Christ the Levitical priesthood of Aaron is overshadowed;
7. and replaced by the new covenant of the Gospel.

Hebrews 8:7

     1345   covenant

Hebrews 8:1-13

     5381   law, letter and spirit
     6698   newness

Hebrews 8:6-7

     5104   Moses, foreshadower of Christ
     6617   atonement, in NT

Hebrews 8:6-8

     5467   promises, divine

Hebrews 8:6-13

     1352   covenant, the new

Hebrews 8:7-13

     5100   Melchizedek

Christ Our Mediator. --Continued.
"But now hath he [Christ] obtained a more excellent ministry, by how much also He is the mediator of a better covenant, which was established upon better promises" (Heb. viii. 6). Having considered Christ's preparatory work, His earthly mission, we wish now to consider His office and work as mediator between God and men. Christ sought no additional honor because of His message to men and suffering on their account. On the contrary, He prayed: "And now, O Father, glorify thou me with thine own self, …
Frank G. Allen—Autobiography of Frank G. Allen, Minister of the Gospel

The New Covenant.
"Now in the things which we are saying the chief point is this: We have such a High-priest, Who sat down on the right hand of the throne of the Majesty in the heavens, a Minister of the sanctuary, and of the true tabernacle, which the Lord pitched, not man. For every high-priest is appointed to offer both gifts and sacrifices: wherefore it is necessary that this High-priest also have somewhat to offer. Now if He were on earth, He would not be a Priest at all, seeing there are those who offer …
Thomas Charles Edwards—The Expositor's Bible: The Epistle to the Hebrews

Wesley Refused the Sacrament at Epworth
In the evening I reached Epworth. Sunday, 2. At five I preached on "So is everyone that is born of the Spirit." About eight I preached from my father's tomb on Hebrews 8:11. Many from the neighboring towns asked if it would not be well, as it was sacrament Sunday, for them to receive it. I told them, "By all means: but it would be more respectful first to ask Mr. Romley, the curate's leave." One did so, in the name of the rest; to whom he said, "Pray tell Mr. Wesley, I shall not give him the sacrament; …
John Wesley—The Journal of John Wesley

God in the Covenant
But I have been thinking for the last two or three days, that the covenant of grace excels the other covenant most marvelously in the mighty blessings which it confers. What does the covenant of grace convey? I had thought this morning of preaching a sermon upon "The covenant of grace; what are the blessings it gives to God's children?" But when I began to think of it, there was so much in the covenant, that if I had only read a catalogue of the great and glorious blessings, wrapped up within its …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 2: 1856

The New Covenant
"But this is the covenant that I will make with the house of Israel; After those days, saith the Lord, I will put My law in their inward parts, and write it in their hearts; and will be their God, and they shall be My people. And they shall teach no more every man his neighbour, saying, Know the Lord: for they shall all know Me, from the least of them unto the greatest of them, for I will forgive their iniquity, and I will remember their sin no more."--JER. xxxi. 33, 34. ISAIAH has often been called …
Andrew Murray—The Two Covenants

The Person Sanctified.
"The putting off of the body of the sins of the flesh."--Col. ii. 11. Sanctification embraces the whole man, body and soul, with all the parts, members, and functions that belong to each respectively. It embraces his person and, all of his person. This is why sanctification progresses from the hour of regeneration all through life, and can be completed only in and through death. St. Paul prays for the church of Thessalonica: "The God of peace sanctify you wholly, and may your whole spirit and soul …
Abraham Kuyper—The Work of the Holy Spirit

Christ Our High Priest.
"Now, if there was perfection through the Levitical priesthood (for under it hath the people received the law), what further need was there that another priest should arise after the order of Melchisedec, and not be reckoned after the order of Aaron? For the priesthood being changed, there is made of necessity a change also of the law. For he of whom these things are said belongeth to another tribe, from which no man hath given attendance at the altar. For it is evident that our Lord hath sprung …
Frank G. Allen—Autobiography of Frank G. Allen, Minister of the Gospel

Perseverance in Holiness
May the King himself come near and feast his saints to-day! May the Comforter who convinced of sin now come to cheer us with the promise! We noticed concerning the fig tree, that it was confirmed in its barrenness: it had borne no fruit, though it made large professions of doing so, and it was made to abide as it was. Let us consider another form of confirmation: not the curse of continuance in the rooted habit of evil; but the blessing of perseverance in a settled way of grace. May the Lord show …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 35: 1889

The Scriptures Reveal Eternal Life through Jesus Christ
John v. 39--"Search the scriptures, for in them ye think ye have eternal life, and they are they which testify of me." Eph. ii. 20--"And are built upon the foundation of the apostles and prophets." As in darkness there is need of a lantern without and the light of the eyes within--for neither can we see in darkness without some lamp though we have never so good eyes, nor yet see without eyes, though in never so clear a sunshine--so there is absolute need for the guiding of our feet in the dangerous …
Hugh Binning—The Works of the Rev. Hugh Binning

Jesus, the Mediator of the New Covenant
"I give thee for a covenant of the people."--ISA. xlii. 6, xlix. 8. "The Lord shall suddenly come to His temple, even the Messenger of the covenant, whom ye delight in."--MAL. iii. 1. "Jesus was made Surety of a better covenant."--HEB. vii. 22. "The Mediator of the Better Covenant, established upon better promises . . . The Mediator of the New Covenant. . . Ye are come to Jesus, the Mediator of the New Covenant."--HEB. viii. 6, ix. 15, xii. 24. WE have here four titles given to our Lord Jesus in …
Andrew Murray—The Two Covenants

How the Wise and the Dull are to be Admonished.
(Admonition 7). Differently to be admonished are the wise of this world and the dull. For the wise are to be admonished that they leave off knowing what they know: the dull also are to be admonished that they seek to know what they know not. In the former this thing first, that they think themselves wise, is to be thrown down; in the latter whatsoever is already known of heavenly wisdom is to be built up; since, being in no wise proud, they have, as it were, prepared their hearts for supporting …
Leo the Great—Writings of Leo the Great

Sanctification.
I. I will remind you of some points that have been settled in this course of study. 1. The true intent and meaning of the law of God has been, as I trust, ascertained in the lectures on moral government. Let this point if need be, be examined by reference to those lectures. 2. We have also seen, in those lectures, what is not, and what is implied in entire obedience to the moral law. 3. In those lectures, and also in the lectures on justification and repentance, it has been shown that nothing is …
Charles Grandison Finney—Systematic Theology

The Ascension
"So then the Lord Jesus, after He had spoken unto them, was received up into heaven, and sat down at the right hand of God. And they went forth, and preached everywhere, the Lord working with them, and confirming the word by the signs that followed. Amen." MARK 16:19-20 (R.V.) WE have reached the close of the great Gospel of the energies of Jesus, His toils, His manner, His searching gaze, His noble indignation, His love of children, the consuming zeal by virtue of which He was not more truly the …
G. A. Chadwick—The Gospel of St. Mark

Covenanting Predicted in Prophecy.
The fact of Covenanting, under the Old Testament dispensations, being approved of God, gives a proof that it was proper then, which is accompanied by the voice of prophecy, affording evidence that even in periods then future it should no less be proper. The argument for the service that is afforded by prophecy is peculiar, and, though corresponding with evidence from other sources, is independent. Because that God willed to make known truth through his servants the prophets, we should receive it …
John Cunningham—The Ordinance of Covenanting

The Great Shepherd
He shall feed his flock like a shepherd; He shall gather the lambs with His arm, and carry them in His bosom, and shall gently lead those that are with young. I t is not easy for those, whose habits of life are insensibly formed by the customs of modern times, to conceive any adequate idea of the pastoral life, as obtained in the eastern countries, before that simplicity of manners, which characterized the early ages, was corrupted, by the artificial and false refinements of luxury. Wealth, in those …
John Newton—Messiah Vol. 1

The Covenant of Works
Q-12: I proceed to the next question, WHAT SPECIAL ACT OF PROVIDENCE DID GOD EXERCISE TOWARDS MAN IN THE ESTATE WHEREIN HE WAS CREATED? A: When God had created man, he entered into a covenant of life with him upon condition of perfect obedience, forbidding him to eat of the tree of knowledge upon pain of death. For this, consult with Gen 2:16, 17: And the Lord commanded the man, saying, Of every tree of the garden thou mayest freely eat; but of the tree of the knowledge of good and evil, thou shalt …
Thomas Watson—A Body of Divinity

Questions About the Nature and Perpetuity of the Seventh-Day Sabbath.
AND PROOF, THAT THE FIRST DAY OF THE WEEK IS THE TRUE CHRISTIAN SABBATH. BY JOHN BUNYAN. 'The Son of man is lord also of the Sabbath day.' London: Printed for Nath, Ponder, at the Peacock in the Poultry, 1685. EDITOR'S ADVERTISEMENT. All our inquiries into divine commands are required to be made personally, solemnly, prayerful. To 'prove all things,' and 'hold fast' and obey 'that which is good,' is a precept, equally binding upon the clown, as it is upon the philosopher. Satisfied from our observations …
John Bunyan—The Works of John Bunyan Volumes 1-3

Concerning the Scriptures.
Concerning the Scriptures. From these revelations of the Spirit of God to the saints, have proceeded the Scriptures of Truth, which contain, I. A faithful historical account of the actings of God's people in divers ages; with many singular and remarkable providences attending them. II. A prophetical account of several things, whereof some are already past, and some yet to come. III. A full and ample account of all the chief principles of the doctrine of Christ, held forth in divers precious declarations, …
Robert Barclay—Theses Theologicae and An Apology for the True Christian Divinity

The Strait Gate;
OR, GREAT DIFFICULTY OF GOING TO HEAVEN: PLAINLY PROVING, BY THE SCRIPTURES, THAT NOT ONLY THE RUDE AND PROFANE, BUT MANY GREAT PROFESSORS, WILL COME SHORT OF THAT KINGDOM. "Enter ye in at the strait gate; for wide is the gate, and broad is the way that leadeth to destruction, and many there be which go in thereat: because strait is the gate, and narrow is the way which leadeth unto life, and few there be that find it."--Matthew 7:13, 14 ADVERTISEMENT BY THE EDITOR. If any uninspired writer has been …
John Bunyan—The Works of John Bunyan Volumes 1-3

Solomon's Temple Spiritualized
or, Gospel Light Fetched out of the Temple at Jerusalem, to Let us More Easily into the Glory of New Testament Truths. 'Thou son of man, shew the house to the house of Isreal;--shew them the form of the house, and the fashion thereof, and the goings out hereof, and the comings in thereof, and all the forms thereof, and all the ordinances thereof, and all the forms thereof, and all the laws thereof.'--Ezekiel 43:10, 11 London: Printed for, and sold by George Larkin, at the Two Swans without Bishopgate, …
John Bunyan—The Works of John Bunyan Volumes 1-3

How to Make Use of Christ for Taking the Guilt of Our Daily Out-Breakings Away.
The next part of our sanctification is in reference to our daily failings and transgressions, committed partly through the violence of temptations, as we see in David and Peter, and other eminent men of God; partly through daily infirmities, because of our weakness and imperfections; for, "in many things we offend all," James iii. 2; and, "if we say we have no sin, we deceive ourselves, and the truth is not in us," 1 John i. 8; "a righteous man falleth seven times," Prov. xxiv. 16; "there is not …
John Brown (of Wamphray)—Christ The Way, The Truth, and The Life

The Doctrine
OF THE LAW AND GRACE UNFOLDED; OR, A DISCOURSE TOUCHING THE LAW AND GRACE; THE NATURE OF THE ONE, AND THE NATURE OF THE OTHER; SHOWING WHAT THEY ARE, AS THEY ARE THE TWO COVENANTS; AND LIKEWISE, WHO THEY BE, AND WHAT THEIR CONDITIONS ARE, THAT BE UNDER EITHER OF THESE TWO COVENANTS: Wherein, for the better understanding of the reader, there are several questions answered touching the law and grace, very easy to be read, and as easy to be understood, by those that are the sons of wisdom, the children …
John Bunyan—The Works of John Bunyan Volumes 1-3

Hebrews 8:7 NIV
Hebrews 8:7 NLT
Hebrews 8:7 ESV
Hebrews 8:7 NASB
Hebrews 8:7 KJV

Hebrews 8:7 Bible Apps
Hebrews 8:7 Parallel
Hebrews 8:7 Biblia Paralela
Hebrews 8:7 Chinese Bible
Hebrews 8:7 French Bible
Hebrews 8:7 German Bible

Hebrews 8:7 Commentaries

Bible Hub