[1.] If this covenant of grace was made from the beginning, and if the Lord Christ was the mediator of it from the first, then where is the privilege of the gospel-state in opposition unto the law, by virtue of this covenant, seeing that under the law also the Lord Christ was the mediator of that covenant, which was from the beginning ? .
[2.] If it be the covenant of grace which is intended, and that
64 AN EXPOSITION OF THE (CHAP. VIII.
be opposed unto the covenant of works made with Adam, then the other covenant must be that covenant of works so made with Adam, which we have before disproved.
The answer hereunto is in the word here used by the apostle concerning this new covenant, vevowobérnras, Whose Mean- ing we must inquire into. I say, therefore, that the apostle doth not here consider the new covenant absolutely, and as it was virtually administered from the foundation of the world, in the way of a promise; for as such it was consistent with that covenant made with the people in Sinai. And the apostle proves expressly, that the renovation of it made unto Abraham was no way abrogated by the giving of the law, Gal. iu.17. There was no interruption of its administration made by the introduction of the law. But he treats of such an establishment of the new cove- nant as wherewith the old covenant made at Sinai was absolutely inconsistent, and which was therefore to be removed out of the way. Wherefore he considers it here as it was actually completed, so as to bring along with it all the ordinances of worship which are proper unto it, the dispensation of the Spirit in them, and all the spiritual privileges wherewith they are accompanied. It is now so brought in as to become the entire rule of the church’s faith, obe- dience, and worship, in all things.
This is the meaning of the word vevoyodérnras: “established,” say we; but it is, “reduced into a fixed state of a law or ordinance.” All the obedience required in it, all the worship appointed by it, all the ~ privileges exhibited in it, and the grace administered with them, are all given for a statute, law, and ordinance unto the church. That which before lay hid in promises, in many things obscure, the prin- cipal mysteries of it being a secret hid in God himself, was now brought to light; and that covenant which had invisibly, in the way. of a promise, put forth its efficacy under types and shadows, was now solemnly sealed, ratified, and confirmed, in the death and re- surrection of Christ. It had before the confirmation of a promise, which is an oath; it had now the confirmation of a covenant, which is blood. That which before had no visible, outward worship, proper and peculiar unto it, is now made the only rule and instrument of worship unto the whole church, nothing being to be admitted therein but what belongs unto it, and is appointed by it. This the apostle intends by vevowolérnrau, the “legal establishment” of the new cove- nant, with all the ordinances of its worship. Hereon the other covenant was disannulled and removed; and not only the covenant itself, but all that system of sacred worship whereby it was adminis- tered. This was not done by the making of the covenant at first; yea, all this was superinduced into the covenant as given out in a promise, and was consistent therewith. When the new eerenont:
Nevomobirnras.
|
VER. 6.] - EPISTLE TO THE HEBREWS. 65
was given out only in the way of a promise, it did not introduce a worship and privileges expressive of it. Wherefore it was consistent with a form of worship, rites and ceremonies, and those composed into a yoke of bondage which belonged not unto it. And as these, being added after its giving, did not overthrow its nature as a pro- mise, so they were inconsistent with it when it was completed as a covenant; for then all the worship of the church was to proceed from it, and to be conformed unto it. Then it was established. Hence it follows, in answer unto the second difficulty, that as a promise, it was opposed unto the covenant of works; as a covenant, it was op- posed unto that of Sinai. This legalizing or authoritative establish- ment of the new covenant, and the worship thereunto belonging, did effect this alteration.
3. In the last place, the apostle tells us whereon this establish- ment was made; and that is éa) xpefrroow émayyer‘ass,—
“on better promises.” For the better understanding , | ae hereof we must consider somewhat of the original and _ use of divine promises in our relation unto God. And we may ob- serve,—
(1.) That every covenant between God and man must be founded on and resolved into “promises.” Hence essentially a promise and a covenant are all one; and God calls an absolute promise, founded on an absolute decree, his covenant, Gen. ix. 11. And his purpose for the continuation of the course of nature unto the end of the world, he calls his covenant with day and night, Jer. xxxiii. 20. The being and essence of a divine covenant lies in the promise. Hence are they called “the covenants of promise,” Eph. ii. 12;—such as are founded on and consist in promises. And it is necessary that so it should be. For,—