The first two expressions are of the same nature and tendency, “J will put my laws in their mind, and write them in their hearts.” In general it is the reparation of our nature by the restoration of the image of God in us,—that is, our sanctification —which is promised
148 AN EXPOSITION OF THE [CHAP. VIII.
in these words, And there are two things in the words both doubly expressed: 1. The subject wrought upon; which is the “mind” and the “heart.” 2. The manner of producing the effect mentioned in them; and that is by “putting” and “writing.” And, 3. The things by these means so communicated; which are the “laws” of God.
1. The subject spoken of is the mind and heart. When the apostle treats of the depravation and corruption of our nature, he placeth them ¢v +7 dsavoiy and ev rH xapd/y, Eph. iv. 18; that is, “the mind and the heart.” These are, in the Scripture, the seat of natural corruption, the residence of the principle of alienation from the life of God which is in us. Wherefore the renovation of our natures consists in the rectifying and curing of them, in the furnishing them with contrary principles of faith, love, and adherence unto God. And we may observe, that,—
Obs. VI. The grace of our Lord Jesus Christ in the new covenant, in its being and existence, in its healing, repairing efficacy, is as lake and extensive as sin is in its peadenee| and power to deprave our natures.—This is the difference about the extent of the new cove- nant, and the grace of it: Some would have it to extend unto all persons, in its tender and conditional proposition; but not unto all things, as unto its efficacy in the reparation of our natures. Others assert it to extend unto all the effects of sin, in the removal of them, and the cure of our natures thereby; but as unto persons, it is really extended unto none but those in whom these effects are produced, whatever be its outward administration, which was also always limited: unto whom I do subscribe.
The first thing mentioned is the “mind.” 2 the apostle ren- ders by d:évorm, “the inward part.’ The mind is the most secret, inward part or power of the soul. And the prophet expresseth it by the “inward part,” because it is the only safe and useful repository of the laws of God. When they are there laid up, we shall not lose them; neither men nor devils can take them from us. And he also declares wherein the excellency of covenant obedience doth consist. It is not in the conformity of our outward actions unto the law, although that be required therein also; but it principally lieth in the inward parts, where God searcheth for and regardeth truth in sincerity, Ps. li. 6. Wherefore é:évorm is the “mind and understanding,” whose natural depravation is the spring and principle of all disobedience; the cure whereof is here promised in the first place. In the outward admi- nistration of the means of grace, the affections, or, if I may so speak, the more outward part of the soul, are usually first affected and wrought upon: but the first real effect of the internal promised grace of the covenant is on the mind, the most spiritual and inward part of the soul. This in the New Testament is expressed by the |
Eis rhy dud- vol.
VER. 10-12.] EPISTLE TO THE HEBREWS. 149
renovation of the mind, Rom. xii. 2, Eph. iv. 23; and the opening of the eyes of our understandings, Eph. i. 17, 18; God shining into our hearts, to give us the knowledge of his glory in the face of Jesus Christ, 2 Cor. iv. 6. Hereby the enmity against God, the vanity, darkness, and alienation from the life of God, which the mind naturally is possessed and filled withal, are taken away and removed,—of the nature of which work I have treated at large elsewhere ;\—for the law of God in the mind, is the saving know- ledge of the mind and will of God, whereof the law is the revela- tion, communicated unto it and implanted in it.
2. The way whereby God in the covenant of grace thus works on the mind is expressed by 6:d0dg: so the apostle ren- ders “MN, “I will give.” Asdobg, “ giving,” may by an enallage be put for dwow, “I will give.’ So is it expressed in the next clause, érrypé)w, in the future tense, “I will write.” The word in the prophet is, “I will give ;” we render it, “I will put.” But there are two things intimated in the word: (1.) The freedom of the grace promised; it is a mere grant, gift, or donation of grace. (2.) The efficacy of it. That which is given of God unto any is received by them, otherwise it is no gift. And this latter is well expressed by the word used by us, “I will put;’ which expresseth an actual communication, and not a fruitless tender. This the apostle renders emphatically, d:dobs; that is, eius, ‘ This is that which I do, am doing in this covenant; namely, freely giving that grace whereby my laws shall be implanted on the minds of men.’
3. To show in general, before we proceed to the nature of this work, so far as is necessary unto the exposition of the words, we may here consider what was observed in the third place, namely, what it is that is thus promised to be communicated, and so carry it on with us unto the other clause of this promise.