16. They differ in their efficacy; for the old covenant “made nothing perfect,” it)could effect none of the things it did represent, nor introduce that perfect or complete state which God had designed for the church. But this we have at large insisted on in our expo- sition of the foregoing chapter.
Lastly, They differ in their duration: for the one was to be re- moved, and the other to abide for ever; which must be declared on the ensuing verses.
It may be other things of an alike nature may be adden unto these that we have mentioned, wherein the difference between the two covenants doth consist; but these instances are sufficient unto our purpose. For some, when they hear that the covenant of grace was always one and the same, of the same nature and efficacy under both testaments,—that the way of salvation by Christ was always one and the same,—are ready to think that there was no such great difference between their state and ours as is pretended, But we
VOL, XXIII.
98 AN EXPOSITION OF THE [ CHAP. VIII.
see that on this supposition, that covenant which God brought the people into at Sinai, and under the yoke whereof they were to abide until the new covenant was established, had all the disadvantages attending it which we have insisted.on. And those who understand not how excellent and glorious those privileges are which are added unto the covenant of grace, as to the administration of it, by the introduction and establishment of the new covenant, are utterly unacquainted with the nature of spiritual and heavenly things.
There remaineth yet one thing more, which the Socinians give us occasion to speak unto from these words of the apostle, that the new covenant is “established on better promises.” For from hence they do conclude that there were no promises of life under the old testament; which, in the latitude of it, is a senseless and brutish opinion. And,—
1. The apostle in this place intends only those promises whereon the new testament was legally ratified, and reduced into the form of a covenant; which were, as he declares, the promises of especial pardoning mercy, and of the efficacy of grace in the renovation of our natures, But it is granted that the other covenant was legally established on promises which respected the land of Canaan. Where- fore it is granted, that as to the promises whereby the covenants were actually established, those of the new covenant were better than the other.
2. The old covenant had express promise of eternal life: “He that doeth these things shall live in them.” It was, indeed, with respect unto perfect obedience that it gave that promise; however that promise it had, which is all that at present we inquire after.
3. The institutions of worship which belonged unto that cove- nant, the whole ministry of the tabernacle, as representing heavenly things, had the nature of a promise in them; for they all directed the church to seek for life and salvation in and by Jesus Christ alone.
4, The question is not, What promises are given in the law itself, or the old covenant formally considered as such? but, What promises had they who lived under that covenant, and which were not dis- annulled by it? for we have proved sufficiently, that the addition of this covenant did not abolish or supersede the efficacy of any promise that God had before given unto the church. And to say that the first promise, and that given unto Abraham, confirmed with the oath of God, were not promises of eternal life, is to over- throw the whole Bible, both Old Testament and New. And we may observe from the foregoing discourses,—
Obs. X. That although one state of the church hath had great ad- vantages and privileges above another, yet no state hath had whereof to complain, whilst they observed the terms prescribed unto them.
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VER. 6.] EPISTLE.TO THE HEBREWS. 99
—We have seen in how many things, and those most of them of the highest importance, the state of the church under the new cove- nant excels that under the old; yet was that in itself a state of unspeakable grace and privilege, For,—
1. It was a state of near relation unto God, by virtue of a cove- nant. And when all mankind had absolutely broken covenant with God by sin, to call any of them into a new covenant relation with himself, was an act of sovereign grace and mercy. Herein were they distinguished from the residue of mankind, whom God suffered to walk in their own ways, and winked at their ignorance, whilst they all perished in the pursuit of their foolish imaginations. This a great part of the Book of Deuteronomy is designed to impress a sense of upon the minds of the people. And it is summarily ex- pressed by the psalmist, Ps. cxlvii. 19, 20; and by the prophet, “We are thine: thou never barest rule over them: thy name was not called upon by them,” Isa. Ixiii, 19.
2. This covenant of God was in itself holy, just, and equal. For although there was in it an imposition of sundry things burdensome, they were such as God in his infinite wisdom saw necessary for that people, and such as they could not have been without. Hence on all occasions God refers it even unto themselves to judge whether his ways towards them were not equal, and their own unequal. And it was not only just, but attended with promises of unspeakable advantages above all other people whatever.