(4.) It takes away that difference between this and the former covenant which it is the main scope of the apostle to prove; at least it leaves the difference to consist only in the gradual efficacy of out- ward means; which is most remote from his purpose. For there were by the old covenant means supplied to induce the people unto ~ constant obedience, and those in their kind powerful. Thisis pleaded by Moses, in the whole book almost of Deuteronomy. For the scope of all his exhortations unto obedience is to show that God had so instructed them in the knowledge of his will by giving of the law, and had accompanied his teachings with so many signal mercies, such effects of his mighty power, goodness, and grace; that the covenant was accompanied with such promises and threatenings, that therein life and death temporal and eternal were set before them ; all which made their obedience so reasonable and necessary, that nothing but profligacy in wickedness could turn them from it. To this purpose are discourses multiplied in that book. And yet not- withstanding all this, it is added, “that God had not circumcised their hearts to fear him and obey him always,” as it is here promised, The communication of grace effectual, producing infallibly the good things proposed and. promised in the minds and hearts of men, belonged not unto that covenant. If, therefore, there be no more in the making of the new covenant but only the adding of more forcible outward means and motives, more suitable unto our reasons, and meet to work on our affections, it differs only in some unassign- able degrees from the former. But this is directly contrary unto the promise in the prophet, that it shall not be according unto it, or of the same kind; no more than Christ, the high priest of it, should be a priest after the order of Aaron.
(5.) It would on this supposition follow, that God might fulfil his promise of “putting his laws in the minds of men, and writing them in their hearts,” and yet none have the laws put into their minds, nor written in their hearts; which things are not reconcilable by any distinction unto the ordinary reason of mankind.
Wherefore we must grant that it is the effect, the event in the communication of the things promised, that is ascribed unto this covenant, and not only the use and application of means unto their production. . And this will yet further appear in the particular ex- position of the several parts of it. But yet, before we enter thereon, two objections must be removed, which may in general be laid against our interpretation. |
VER. 10-12.] EPISTLE TO THE HEBREWS. 147
First, ‘This covenant is promised as that which is future, to be brought in at a certain time, “after those days,’ as hath been de- clared. But it is certain that the things here mentioned, the grace and mercy expressed, were really communicated unto many both before and after the giving of the law, long ere this covenant was made; for all who truly believed and feared God had these things effected in them by grace: wherefore their effectual communication cannot be esteemed a property of this covenant which was to be made afterwards.’
Ans. This objection was sufficiently prevented im what we have already discoursed concerning the efficacy of the grace of this cove- nant before itself was solemnly consummated. For all things of this nature that belong unto it do arise and spring from the media- tion of Christ, or his interposition on the behalf of sinners. Where- fore this took place from the giving of the first promise; the administration of the grace of this covenant did therein and then take its date. Howbeit the Lord Christ had not yet done that whereby it was solemnly to be confirmed, and that whereon all the virtue of it did depend. Wherefore this covenant is promised now to be made, not in opposition unto what grace and mercy was derived from it both before and under the law, nor as unto the first admi- nistration of grace from the mediator of it; but in opposition unto the covenant of Sinai, and with respect unto its outward solemn
confirmation.
Secondly, ‘If the things themselves are promised in the covenant, then all those with whom this covenant is made must be really and
effectually made partakers of them. But this is not so; they are
not all actually sanctified, pardoned, and saved, which are the things here promised.’ Ans. The making of this covenant may be considered two ways:
1. As unto the preparation and proposition of its terms and con-
ditions. 2. As unto the internal stipulation between God and the souls of men. In this sense alone God is properly said to make this covenant with any. The preparation and proposition of laws are not the making of the covenant. And therefore all with whom this covenant is made are effectually sanctified, justified, and saved.
SECONDLY, These things being premised, as it was necessary they should be, unto the right understanding of the mind of the Holy
_ Ghost, I shall proceed unto the particular parts of the covenant
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as here expressed, namely, in the blessed properties and effects of it, whereby it is distinguished from the former.