(4.) This new covenant had the complement of its making and establishment in the resurrection of Christ. For in order hereunto the old was to have its perfect end. God did not make the first covenant, and therein revive, represent, and confirm the covenant of works, with the promise annexed unto it, merely that it should con- tinue for such a season, and then die of itself, and be arbitrarily re- moved; but that whole dispensation had an end which was to be accomplished, and without which it was not consistent with the wis- dom or righteousness of God to remove it or take it away. Yea, nothing of it could be removed, until all was fulfilled. It was easier to remove heaven and earth than to remove the law, as unto its right and title to rule the souls and consciences of men, before all was fulfilled. And this end had two parts:—
[1.] The perfect fulfilling of the righteousness which it required. This was done in the obedience of Christ, the surety of the new cove- nant, in the stead of them with whom the covenant was made,
[2.] That the curse of it should be undergone. Until this was done, the law could not quit its claim unto power over sinners, And as this curse was undergone in the suffering, so it was absolutely dis-
VER. 10-12.] EPISTLE TO THE HEBREWS. 143
charged in the resurrection of Christ. For the pains of death being loosed, and he delivered from the state of the dead, the sanction of the law was declared to be void, and its curse answered. Hereby . did the old covenant so expire, as that the worship which belonged unto it was only for a while continued, in the patience and forbear- ance of God towards that people.
(5.) The first solemn promulgation of this new covenant, so made, ratified, and established, was on the day of Pentecost, seven weeks after the resurrection of Christ. And it answered the promulgation of the law on mount Sinai, the same space of time after the delivery of the people out of Egypt. From this day forward the ordinances of worship, and all the institutions of the new covenant, became obligatory unto all believers. Then was the whole church absolved from any duty with respect unto the old covenant, and the worship of it, though it was not manifest as yet in their consciences.
(6.) The question being stated about the continuance of the obli- gatory force of the old covenant, the contrary was solemnly pro- mulged by the apostles, under the infallible conduct of the Holy Ghost, Acts xv.
These were the articles, or the degrees of the time intended in that expression, “after those days;” all of them answering the several degrees whereby the old vanished and disappeared.
The circumstances of the making of this covenant being thus cleared, the nature of it in its promises is next proposed unto us. And in the exposition of the words we must do these two things: 1. Inquire into the general nature of these promises. 2. Particu- larly and distinctly explain them :—
First, The general nature both of the covenant and of the promises whereby it is here expressed must briefly be inquired into, because there are various apprehensions about them. For some suppose that there is an especial efficacy towards the things mentioned intended in these promises, and no more; some judge that the things them- selves, the event and end, are so promised.
Th the first way Schlichtingius expresseth himself on this place: “ Non ‘ut olim curabo leges meas in lapidéis tantum tabulis inscribi, sed tale foedus cum illis feriam ut mez leges ipsis eorum mentibus _ et cordibus insculpantur :'—apparet hec verba intra vim et efficaciam accipienda esse, non vero ad ipsum inscriptionis effectum necessaria porrigenda, qui semper in libera hominis potestate positus est ; quod ipsum docent et sequentia Dei verba, ver. 12. Quibus ipse Deus causam seu modum ac rationem hujus rei aperit, quee ingenti illius gratia ac misericordia populo exhibenda continetur. Hac futurum dicit ut populus tanto ardore sibi serviat, su&sque leges observet. Sensus ergo est, ‘tale percutiam foedus quod maximas et sufficientis- simas vires habebit populum meum in officio continendi.’ ”
144: AN EXPOSITION OF THE [CHAP. VIII.
And another: “ I will, instead of these external, carnal ordinances and observations, give them spiritual commands for the regulating of their affections, precepts most agreeable unto all men, [made] by the exceeding greatness of that grace and mercy. In this and many other particulars I shall incline their affections willingly to receive my law.”
The sense of both is, that all which is here promised consisteth in the nature of the means, and their efficacy from thence, to incline, dispose, and engage men unto the things here spoken of, but not to effect them certainly and infallibly in them to whom the promise is given, And it is supposed that the efficacy granted ariseth from the nature of the precepts of the gospel, which are rational, and suited unto the principles of our intellectual natures. For these precepts, enlivened by the promises made unto the observance of them, with the other mercies wherewith they are accompanied in God’s dealing with us, are meet to prevail on our minds and wills unto obedience ; but yet, when all is done, the whole issue depends on our own wills, and their determination of themselves one way or other.