to overthrow both the law and the gospel.
‘But then, on the other hand it will follow,’ they say, ‘that men are pardoned before they do believe; which is expressly contrary unto the Scripture.’ Ans. (1.) The communication and donation of faith unto us is an effect of the same grace whereby our sins are
' pardoned; and they are both bestowed on us by virtue of the same
Autray.
170 AN EXPOSITION OF THE [CHAP. VIII.
covenant. (2.) The application of pardoning mercy unto our souls is in order of nature consequent unto believing, but in time they go together. (3.) Faith is not required unto the procuring of the pardon of our sins, but unto the receiving of it: “ Whosoever be- lieveth in him shall receive remission of sins,” Acts x. 43, But that which we shall observe from hence is, that—
Obs. XXIX. The new covenant is made with them alone who effectually and eventually are made partakers of. the grace of it— “This is the covenant that I will make with them,...... I will be merciful unto their unrighteousness,” ete. Those with whom the old covenant was made were all of them actual partakers of the benefits of it; and if they are not so with whom the new is made, it comes short of the old in efficacy, and may be utterly frustrated. Neither doth the indefinite proposal of the terms of the covenant prove that the covenant is made with them, or any of them, who enjoy not the benefits of it. Indeed this is the excellency of this covenant, and so it is here declared, that it doth effectually communicate all the grace and mercy contained in it unto all and every one with whom it is made ; whomsoever it is made withal, his sins are pardoned.
2. The subject-matter of this promise, is the pardon of sin, And that which we have to consider for the exposition of the words, is, (1.) What is meant by sins. (2.) What by the pardon of them. (3.) What is the reason of the peculiar expression in this place; —
(1.) Sin is spoken of with respect unto its guilt especially; so is it the object of mercy and grace. Guilt is the desert of punishment, or the obligation of the sinner unto punishment, by and according unto the sentence of the law. Pardon is the dissolution of that obligation.
Sin is here expressed by three terms, ddixio, cmopria, dvomtoz,— “unrighteousness,” “sin,” and “transgression,” as we render the words. In the prophet there is only NNO and fY; YWB is wanting. But they are elsewhere all three used, where mention is made of the pardon of sin, or the causes of it; as, [1.] In the declaration of the name of God with respect thereunto, Exod. xxxiv. 7, NY Nw3 mim) YA) —“ pardoning iniquity, transgression, and sin.” [2.] In the confession of sin, for the removal of it by the expiatory sac- rifice, Lev. xvi. 21: “Aaron shall confess over him D3iy37ny pnxionnbab DE rane, ”—“al) their i iniquities, all their transgres- sions, in all their sins.” [3.] In the expression of the forgiveness of sin in justification, Ps. xxxii. 1, 2. Wherefore the apostle might justly make up the expression and general enumeration of sins, here defective in the prophet, seeing it is elsewhere so constantly used to the same purpose, and on the like occasion.
Nor are those terms needlessly multiplied, but sundry things we are taught thereby; as, [1.] That those whom God graciously takes
VER. 10-12.] EPISTLE TO THE HEBREWS. 171
into covenant are many of them antecedently obnoxious unto all sorts of sins, [2.] That in the grace of the covenant there is mercy provided for the pardon of them all, even of them “from which they could not be justified by the law of Moses,” Acts xiii. 89. And that, [3.] Therefore none should be discouraged from resting on the faithfulness of God in this covenant, who are invited unto a com- pliance therewith.
But there is yet more intended in the use of these words. For they do distinctly express all those respects of sin in general by which the conscience of a-sivner is affected, burdened, and terrified ; as also whereon the equity of the curse and punishment for sin doth depend.
The first is édifa, “unrighteousness.” This is usually taken for sins against the second table, or the transgression of that rule of righteousness amongst men which is given by the moral law. But here, as in many other places, it expresseth a general affection of sin with respect unto God. A thing unequal and unrighteous it is, that man should sin against God, his sovereign ruler and benefactor. As God is the supreme lord and governor of all, as he is our only benefactor and rewarder, as all his laws and) ways towards us are just and equal, the first notion of righteousness in us is the rendering unto God what is due unto him; that is, universal obedience unto all his commands. Right- eousness towards man is but a branch springing from this root; and where this is not, there is no righteousness amongst men, whatever is pretended. If we give not unto God the things that are God’s,
_ it will not avail us to give unto Cesar the things that are Czsar’s, nor unto other men what is their own. And this is the first con- sideration of sin, that renders the sinner obnoxious unto punish-