cond, Christ found it necessary
to urge His disciples to believe in God. The misery of distrusting God
Himself exists. Men think that He is such as they are; and, as they do
not believe in themselves, their faith in God is a reed shaken by the
wind. These wants were not adequately met by the old covenant. The
conditions imposed perplexed men, and the revelation of God's moral
character and Fatherhood was not sufficiently clear to remove distrust.
The Apostle directs attention to the strange absence of any swearing of
an oath on the part of God when He instituted the Aaronic priesthood, or
on the part of the priest at his consecration. Yet the kingship was
confirmed by oath to David. In the new covenant, on the other hand, all
such fears may be dismissed. For the only condition imposed is faith. In
order to make faith easy and inspire men with courage, God appoints a
Surety[131] for Himself. He offers His Son as Hostage, and thus
guarantees the fulfilment of His promise. As the Man Jesus, the Son of
God was delivered into the hands of men. "Of the better covenant Jesus
is the Surety." This will explain a word in the sixth chapter, which we
were compelled at the time to put aside. For it is there said that God
"mediated" with an oath.[132] We now understand that this means the
appointment of Christ to be Surety of the fulfilment of God's promises.
The old covenant could offer no guarantee. It is true that it was
ordained in the hands of a mediator. But it is also true that the
mediator was no surety, inasmuch as those priests were made without an
oath. Christ has been made Priest with an oath. Therefore He is, as
Jesus, the Surety of a better covenant. In what respects the covenant is
better, the Apostle will soon tell us. For the present, we only know
that the foundation is stronger in proportion as the oath of God reveals
more fully His sincerity and love, and renders it an easier thing for
men laden with guilt to trust the promise.

Before we dismiss the subject, it may be well to remind the reader that
this mention of a Surety by our author is the _locus classicus_ of the
Federalist school of divines. Cocceius and his followers present the
whole range of theological doctrines under the form of covenant. They
explain the words "Surety of a better covenant" to mean that Christ is
appointed by God to be a Surety on behalf of men, not on behalf of God.
The course of thought in the passage is, we think, decisive against thi