This entrance hath-the apostle made into his discourse of the two covenants, which he continues unto the end of the chapter. But the whole is not without its difficulties, Many things in particu- lar will occur unto us in our progress, which may be considered im their proper places. In the meantime there are some things in general which may be here discoursed, by whose determination much light will be communicated unto what doth ensue.
First, therefore, the apostle doth evidently in this place dispute concerning two covenants, or two testaments, comparing the one with the other, and declaring the disannulling of the one by the in- troduction and establishment of the other. What are these two covenants in general we have declared,—namely, that made with the church of Israel at mount Sinai, and that made with us in the gospel; not as absolutely the covenant of grace, but as actually established in the death of Christ, with all the worship that belongs unto it.
Here then ariseth a difference of no small importance, namely, whether these are indeed two distinct covenants, as to the essence and substance of them, or only different ways of the dispensation and administration of the same covenant, And the reason of the
70 AN EXPOSITION OF THE [ CHAP. VII.
difficulty lieth herein; We must grant one of these three things: 1. That either the covenant of grace was in force under the old testament; or, 2. That the church was saved without it, or any benefit by Jesus Christ, who is the mediator of it alone; or, 3. That they all perished everlastingly. And neither of the two latter can be admitted.
Some, indeed, in these latter days, have revived the old Pelagian imagination, that before the law men were saved by the conduct of natural light and reason; and under the law by the directive doc- trines, precepts, and sacrifices thereof,—without any respect unto the Lord Christ or his mediation in another covenant. But I shall not here contend with them, as having elsewhere sufficiently refuted these imaginations. Wherefore I shall take it here for granted, that no man was ever saved but by virtue of the new covenant, and the mediation of Christ therein. ;
Suppose, then, that this new covenant of grace was extant and effectual under the old testament, so as the church was saved by virtue thereof, and the mediation of Christ therein, how could it be that there should at the same time be another covenant between God and them, of a different nature from this, accompanied with other promises, and other effects?»
On this consideration it is said, that the two covenants mentioned, the new and the old, were not indeed two distinct covenants, as unto their essence and substance, but only different administrations of the same covenant, called two covenants from some different out- ward solemnities and duties of worship attending of them, To clear this it must be observed,—
1. That by the old covenant, the original covenant of works, made with Adam and all mankind in him, is not intended; for this is undoubtedly a covenant different in the essence and substance of it from the new. e
2. By the new covenant, not the new covenant absolutely and originally, as given in the first promise, is intended; but in its com- plete gospel administration, when it was,actually established by the death of Christ, as administered in and by the ordinances of the new testament, This, with the covenant of Sinai, were, as most say, but different administrations of the same covenant.
But on the other hand, there is such express mention made, not only in this, but in sundry other places of the Scripture also, of two distinct covenants, or testaments, and such different natures, pro- perties, and effects, ascribed unto them, as seem to constitute two distinct covenants. This, therefore, we must inquire into; and shall first declare what is agreed unto by those who are sober in this matter, though they differ in their judgments about this question, whether two distinct covenants, or only a twofold administration of
VER. 6.] EPISTLE TO THE HEBREWS. 71
the same covenant, be intended. And indeed there is so much agreed on, as that what remains seems rather to be a difference about the expression of the same truth, than any real contradiction about the things themselves. For,—
1. It is agreed that the way of reconciliation with God, of justi- fication and salvation, was always one and the same; and that from the giving of the first promise none was ever justified or saved but by the new covenant, and Jesus Christ, the mediator thereof. The foolish imagination before mentioned, that men were saved before the giving of the law by following the guidance of the light of nature, and after the giving of the law by obedience unto the direc- tions thereof, is rejected by all that are sober, as destructive of the Old Testament and the New.
2. That the writings of the Old Testament, namely, the Law, Psalms, and Prophets, do contain and declare the doctrine of jus- tification and salvation by Christ. This the church of old believed, and walked with God in the faith thereof. This is undeniably proved, in that the doctrine mentioned is frequently confirmed in the New Testament by testimonies taken out of the Old.