Owen’s discussion of the Covenant of Grace is justly famous, although Owen was a Congregationalist and actually a Paedobaptist, the theology expressed is the historic Baptist covenant theology that so many of us have lost sight of. It differs from the Presbyterian understanding. A more accessible read is Arthur Pink’s “The Divine Covenants” (available to download on this site).
This text was from John Owen’s exposition of Hebrews and I have tried to modernise Owen’s language slightly without changing the meaning.
(This was part of a project in which I hoped to produce an essay that clarified the Baptist understanding of the covenants –but the exercise became largely redundant when I found the work by Arthur Pink).
Links are limited!.
Contents.................................................................................................. 1
Introduction.............................................................................................. 3
The Jewish church-state........................................................................... 3
The Excellence of Christ............................................................................ 3
The Excellence of His Ministry.................................................................... 3
1 The timing of the new
covenant............................................................ 3
2 The Ministry of Christ.......................................................................... 4
3 How Christ Obtained
His Ministry......................................................... 4
4 The Quality of
Christ’s Ministry............................................................. 5
5 The Degree of
Pre-eminence............................................................... 5
The Excellence of His Covenant................................................................. 5
1 Christ as Mediator............................................................................. 6
1.1 There must be different parties........................................................ 6
1.2 The Parties must
need Mediation.................................................... 6
1.3 The Mediator must be
Mutually Acceptable........................................ 6
1.4 The Perfect Mediator
shares Both Natures........................................ 7
1.5 The Mediator must
be Willing......................................................... 7
1.6 Two things required
of the Mediator................................................. 7
1.7 The Mediator must give Assurance to Both Parties.............................. 7
2.The determination of Christ’s mediatory office in the new
covenant;............. 8
2.1 He was Mediator of a
Covenant....................................................... 8
2.2 Which was the “Old
Covenant”?...................................................... 8
The Adamic Covenant....................................................................... 9
Seen as a Law Only....................................................................... 9
Seen as a Covenant...................................................................... 9
God’s part of the Adamic Covenant................................................... 9
Man’s part of the Adamic Covenant................................................... 9
The Adamic Covenant not the Old Covenant of Hebrews 6.8.................... 9
The Adamic covenant could not be called a testament.......................... 9
The Adamic Covenant had long since ceased as a covenant................ 9
The Church was never under the Adamic covenant............................ 10
Other Federal Transactions............................................................. 10
The Sinaitic Covenant..................................................................... 10
3. The proof of the excellence
of the nature of the New Covenant: it was “established on better promises 11
Every Covenant founded on Promises.................................................. 11
The New Covenant is founded on Better “Promises”............................... 13
Two Covenants or One?........................................................................... 13
Preliminary Clarifications........................................................................ 14
The Plausibility of the One Covenant View.................................................. 14
The Differences Between the “Administrations”........................................ 14
1 The manner of the declaration
of God’s will........................................ 14
2 The Plentiful
Communication of Grace.............................................. 15
3 The Manner of Access
to God.......................................................... 15
4 The Way of Worship....................................................................... 15
5 The Extent of the
Dispensation of the Grace of God............................. 15
The Lutheran Insistence on Two Distinct Covenants.................................... 15
The Two Covenants are distinct covenants................................................. 16
The First Covenant was a Distinct Covenant............................................... 18
It had particular purposes..................................................................... 18
It did not supersede the Covenant with Abraham...................................... 19
The Purposes of the Old Covenant........................................................... 20
Paul’s Twofold Enquiry......................................................................... 20
No-one saved or condemned by the Law................................................. 23
The Differences Between The Covenants................................................... 24
Rome’s wrong points of difference........................................................... 24
The Scriptural points of difference............................................................. 24
1 In Circumstance of Time.................................................................... 24
2 In Circumstance of Place................................................................... 24
3 In the Manner of Their
Establishment.................................................. 25
4 In Their Mediators............................................................................ 26
5 In Subject Matter.............................................................................. 26
6 In Manner of
Dedication and Sanction.................................................. 26
7 In Their Priesthood........................................................................... 27
8 In Their Sacrifices............................................................................. 27
9 In the Manner of Their
Writing or Enrolment.......................................... 27
10 In Their Purposes.......................................................................... 27
11 In Their Effects............................................................................... 27
The Old Covenant a Ministration of Death.............................................. 28
The New Covenant A Covenant of Liberty.............................................. 28
How this Liberty is Communicated...................................................... 29
12 In the The
Dispensation of the Holy Spirit........................................... 29
13 In the Decleration of
the Kingdom of God............................................ 30
14 In their Substance
and End.............................................................. 30
15 In the Extent of
their Administration.................................................... 30
16 In their
Effectiveness....................................................................... 30
17 In their Duration.............................................................................. 31
The Old Covenant had Lesser promises, not NO Promises.......................... 31
The Old Covenant was in itself unspeakable grace................................. 31
Obligations of the New Covenant........................................................... 32
Hebrews Chapter 8 Verse 6. —But now he hath
obtained a more excellent ministry, by howmuch also he is the mediator of a
better covenant, which was
established on better promises.
In this
verse the writer of the Letter to the Hebrews begins to discuss the differences
between the old and new covenants, stating the pre-eminence of the new above
the old, and of the ministry of Christ above the high priests on that account.
The whole
church-state of the Jews, with its ordinances and worship, and the privileges
annexed to it, depended wholly on the covenant that God made with them at
Sinai. But the introduction of this new priesthood that the apostle is
describing, necessarily abolished that covenant, and put an end to all the
ceremonies and rites associated wth it. This could not well be offered to them
without the supply of another covenant, which should excel the former in
privileges and advantages.
The Jews
granted that it was the design of God to carry on the church unto a
perfect state, as had been declared on
Hebrews 7; wherefore he would not lead
it backward, nor deprive it of any thing it had enjoyed, without
provision of something better in its place. This, the apostle is here
undertaking to declare. And he does it in his customary manner, arguing from
such principles and testimonies as the Jews already held and admitted among
themselves.
Two points
are made to this purpose by express testimonies from the prophet Jeremiah:
1. That besides the covenant made with their fathers in
Sinai, God had promised to make another covenant with the church, in his appointed
time and season.
2. That this other promised covenant should be of another
nature than the former, excelling it in spiritual advantages, and in breadth of
admission {alternative
words ;eligibility, scope, inclusion,
inclusiveness,}.
From these two
points, the apostle infers the necessity of a time coming when the first
covenant that the Jews held to and trusted would have to be abrogated.
And here he
proceeds to declare the nature of the two covenants and where they differ. This
is the subject of the remainder of this chapter.
This verse
is a transition from one subject to another. Paul has just demonstrated the
pre-eminence of the priesthood of Christ above that of the earthly high-priests
of the law, and he now moves on to show the superiority of the new covenant
above the old.
And in the
course of this new discussion the apostle ably proves and confirms his last
argument, of the pre-eminency of Christ, from the qualities of the new covenant
of which Christ was the mediator
The text can
be taken in two parts: The first part being an assertion of the excellence
of the
ministry of Christ. This he expresses by way of comparison; “He hath
obtained a more excellent ministry:” and then he declares the degree of that
comparison; “By how much also.” Secondly, he supplies the proof of this
assertion; in that Christ is “the mediator of a better covenant, established on
better” or “more excellent” promises. In the first part of there occur these
five things: —
1 The note of its introduction; “But now:”
2
What is implied in the
assertion about the Lord Christ; and
that is a “ministry:”
3 How
he came by that ministry; “He hath obtained it:”
4 The
quality of this ministry; it is “better” or “more excellent” than the other:
5
The
measure and degree of this excellence; “By how much also:”
all of which
must be addressed, for the opening of the words: —
The
introduction of the assertion is by the particles nuni<
de>, —”but now.” Nu~n, “now,” is a note of time, of the present time. But it is true that there
are some instances where these adverbial particles (conjoined as here) do not seem to denote any time or season, but
are merely adversative, eg Romans
7:17; 1 Corinthians 5:11, 7:14. But
even in those places there does seem to be some respect to time also; and so it
shouldn’t be excluded here.
As the
opposition of the new covenant to the old covenant and to the Levitical
priesthood is being intimated; so is the timing of the introduction of the new
new covenant and the better ministry that accompanied it. — ‘“now,” at this
time, which is the season that God has appointed for the introduction of the
new covenant and ministry.’ To the same purpose The apostle expresses the same
thought, treating of the same subject, in Romans 3:26: “To declare ejn tw~| nu~n
kairw~|,” “at this
instant season,” now the gospel is preached, “his righteousness.”
Obs. I. God, in his infinite wisdom, gives
proper times and seasons to all his dispensations to and towards the church.
—So the accomplishment of these things was in “the fullness of times,” Ephesians 1:10; that is, when all things rendered it
seasonable and suitable for the condition of the church, and for the
manifestation of his own glory. He hasteneth all his works of grace in their
own appointed time, Isaiah
60:22. And our duty it is to leave the ordering of all the concerns of the
church, in the accomplishment of promises, to God in his own time, Acts 1:7.
That which
is ascribed unto the Lord Christ is leitougri>a, —a “ministry.” The priests of old
had a ministry; they ministered at the altar, as in the foregoing verse. And
the Lord Christ was “a minister” also; so the apostle had said before, he was lei>tourgov tw~n ajgi>wn, verse 2, —”a minister of the
holythings.” For this reason he had a “liturgy,” a “ministry,”a service,
committed to him. By God the Father And this included two elements: —
(2.1.) That the office Christ undertook was
that of ministry. He is not called a minister with respect to one particular
act of ministration;— as we are said to “minister unto the necessity of the
saints,” which yet denotes no office in them that do so. But he had a standing
office committed to him, as the word imports. In that sense also he is called dia>konov, a “minister” in office, Romans 15:8.
(2.2.) Subordination under God. With respect
unto the church his office is supreme, accompanied with sovereign power and
authority; he is “ Lord over his own house.” But he holds his office in
subordination to God, being “faithful unto him that appointed him.” In like
manner the angels are said to minister unto God, Daniel 7:10; that is, to do all
things according to his will, and at his command. So had the Lord Christ a
ministry. And we may observe, —
Obs. II. That the whole office of Christ was
designed for the accomplishment of the will and dispensation of the grace of
God. For these ends his ministry was committed to him. We can never
sufficiently admire the love and grace of our Lord Jesus Christ, in undertaking
this office for us. The greatness and glory of the duties which he performed in
the discharge of it, with the benefits we receive from them, are unspeakable,
being the immediate cause of all grace and glory. Yet we are not absolutely to
rest in them, but to ascend by faith to the eternal spring of them. This is the
grace, the love, the mercy of God, all acted in a way of sovereign power. These
are everywhere in the Scripture represented as the original spring of all
grace, and the ultimate object of our faith, with respect to the benefits which
we receive by the mediation of Christ. His office was committed to him by God,
even the Father; and his will did he do in the discharge of it. Yet also, —
Obs. III. The condescension of the Son of God
to undertake the office of the ministry on our behalf is unspeakable, and for
ever to be admired. —It will appear so especially, when we consider who it was
who undertook it, what it cost him, what he did and wet through in the
accomplishment and discharge of it, as it is all expressed in Philippians 2:6-8. Not only does what he continues to do
in heaven at the right hand of God belong to this ministry, but all that he
suffered upon the earth. His ministry, in the undertaking of it, was not a
dignity, a promotion, or a revenue, Matthew 20:28. It is true, it issued in glory, but not until he had
undergone all the evils that human nature is capable of undergoing. And we
ought to undergo anything cheerfully for him who underwent this ministry for
us.
Obs. IV. The Lord Christ, by undertaking this
office of the ministry, has consecrated and made honourable that office to all
that are rightly called into it, and do
rightly discharge it. —It is true, his ministry and ours are not of the same
kind and nature; but they agree in this, that they are both of them a ministry
to God in the holy things of his worship. And considering that Christ himself
was God’s minister, we have far greater reason to tremble in ourselves on an
apprehension of our own insufficiency for such an office, than to be
discouraged with all the hardships and contests we meet with in the world on
account of it.
The words of
our text express the general way in which our Lord Christ came into this
ministry. Te>teuce, —”He obtained it.” Tugca>nw is either “sorte contingo,” “to have
a lot or portion;” or to have any thing befall a man, as it were by accident;
or “assequor,” “obtineo,” to “attain” or “obtain” any thing which before we had
not. But the apostle chose not to use this word for the especial call of
Christ, or for the particular way he came into his ministry, but only to say in
general that he had it, and possessed it, in the appointed season, not having
possessed it before. The way he entered on the whole office and work of his
mediation is expressed by keklhrono>mnke, Hebrews 1:4, — he had it by “inheritance;” that is, by free grant and
perpetual gift, made to him as the Son. See the exposition on that place. (look
this up)
There were
two things that meet in Christ’s obtaining this ministry:
(l. ) The
eternal purpose and counsel of God appointing him to it as an act of the divine
will accompanied with infinite wisdom, love, and power.
(2.) The
actual call of God, especially his annointing with the Spirit above measure for
the holy discharge of his whole office. Thus did he obtain this ministry, and
not by any legal constitution, succession, or carnal rite, as did the priests
of old. And we may see that,
—
Obs. V. The exaltation of the human nature
of Christ into the office of this glorious ministry depended solely on the God
‘s sovereign wisdom, grace, and love. —When the human nature of Christ was
united to the divine, it became, in the person of the Son of God, apropriate
and able to make satisfaction for the sins of the church, and to procure
righteousness and eternal life for all that do believe. But it did not merit
that union, nor could it do so. For as it was utterly impossible that any
created nature, by any act of its own, should merit the hypostatical union
(union of natures), so it was granted to the human nature of Christ before any
act of its own in the way of obedience to God.; for it was united to the person
of the Son by virtue of that union. Wherefore, antecedently to it, it could
merit nothing. Hence its whole exaltation, and the ministry that was discharged
in it, depended solely on the sovereign wisdom and pleasure of God.
In this
election of the human nature of Christ to grace and glory, we may see the
pattern of our own. For if it was not on consideration of the obedience of the
human nature of Christ that it was chosen for the grace of the hypostatical
union, but of the mere sovereign grace of God; how much less could a foresight
of any thing in us be the cause of God choosing us in him before the foundation
of the world to grace and glory!
The comparative quality of Christ’s ministry , in its excellence, is also
expressed: Diaforwte>rav, — “More excellent.” The word is
used only in this epistle in this sense, in Hebrews 1:4, and here. The original word denotes only a difference from
other things; but in the comparative degree, as here used, it signifies a
difference with a preference, ie a comparative excellency. The ministry of the
Levitical priests, was good and useful in its time and season; this of our Lord
Jesus Christ so differed from it as to be better, and more excellent; pollw~| a]meinon. And, —
The apostle
answers the question “by how much was the ministry of Christ more excellent
than that of the Levitical priests?” He answers in the word o[ow~|, — “byhow much.” ‘So much more excellent, by how much.’
The
superiority of his ministry above that of the Levitical priests bears
proportion to the excellency of the covenant he mediates above the old covenant in which they administered; of which more later.
This is the
apostle’s assertion, concerning the excellency of the ministry of Christ. And
with this he closes the discourse about
the pre-eminence of Christ in his office above the high priests of old. And
indeed, this being the very hinge on which his whole controversy with the Jews depended, he could not give too much evidence, nor too full a
confirmation.
For our own
present concerns we are taught that, —
Obs. VI. It is both our duty and our security
to acquiesce absolutely in the ministry of Jesus Christ. —That which He was purposed
for, in God’s infinite wisdom and grace
; that which he was so equipped and fitted for by the communication of the
Spirit in all fullness; that which all other priesthoods were removed to make
way for, must be sufficient and
effectual for all the puposes God intended.
It may be said, ‘This is that which all men
do; all that are called Christians do fully acquiesce in the ministry of Jesus
Christ.’ But if it is so, why do we hear the bleating of another sort of
cattle? What do those other priests mean, and the repeated sacrifices, which
make up the worship of the church of Rome? If they rest in the ministry of
Christ, why do they appoint one of their own to do the same things that he has
done once and for all, —namely, to offer sacrifice to God ?
Secondly,
Paul adds the proof of his assertion; in that he is “the mediator of a better
covenant, established on “better” or “more excellent promises
The proof of
this assertion lies in the latter part of these words; “By how much he is the
mediator of a better covenant, established on better promises” The words are so
disposed, that some think the apostle intends now to prove the excellency of
the covenant from the excellency of his ministry in it. But the other sense is more
suited to the scope of the place, and the nature of the argument the apostle is
pressing on the Hebrews. For, once suppose that there was indeed another, and a
“better” covenant, to be established,
—which they could not deny, — and it plainly follows that he on whose
ministry the dispensation of that covenant depended must be “more excellent” in
that ministry than they of the covenant which was to be abolished. However, it
may be granted that these things mutually corroborate and illustrate one another.
Such as the priest is, such is the covenant; such as the covenant is in
dignity, such is the priest also.
In the text
there are three things observable: —
1. The nature of Christ’s ministry is
declared, he was a “mediator:”
2. He is declared
mediator of the new covenant; “of a better
covenant:”
3. The proof or demonstration of the
superior nature of this covenant; it was “established on better promises:” —
His office
is that of a mediator, —mesi>thv, one that interposed between God and
man, to do all the things required to establish a covenant between them.
But this
description of a mediator is also wholly applicable to Moses, and suited to his
office in giving the law. See Exodus 20:19; Deuteronomy 5:27, 28.
Exodus
20:19; And
they said unto Moses, Speak thou with us, and we will hear: but let not God
speak with us, lest we die.
Deut 5:27&28. Go
thou near, and hear all that the LORD our God shall say: and speak thou unto us
all that the LORD our God shall speak unto thee; and we will hear it, and do
it. And the LORD heard the voice of your words, when ye spake unto me; and the
LORD said unto me, I have heard the voice of the words of this people, which
they have spoken unto thee: they have well said all that they have spoken.
What is said
here does immediately belong to the mediatory office of Christ, but it is not
unique to it. In fact, it excludes the principal parts of His mediation. And
while there is nothing here that does not belong to Christ’s [I]prophetical[/I]
office, it would be improperly applied as a description of such a (substitutionary
redeeming) mediator as Paul does intend.
Therefore,
when Paul comes later to declare what distinguishes such a mediator of the
covenant as he intended, he expressly cites Christ’s “death for the redemption
of transgressions,” Hebrews
9:15; affirming that ”for that cause he was a mediator.”
But there is
nothing of this in the description given us here of this office. This the
apostle does elsewhere, in 1 Timothy 2:5, 6,
“There is one
God, and one mediator between God and men, the man Christ Jesus; who gave
himself a ransom for all.”
The
principal part of his mediation consisted in the “giving himself (as) a
ransom,” or a price of redemption for the whole church. Which is why this
description of a mediator of the new testament is feigned only, to exclude his
satisfaction, or his offering himself to God in his death and blood-shedding,
with the atonement made thereby.
The Lord
Christ, then, in his ministry, is called mesi>thv,
the “mediator” of the covenant, in the same sense as he is called e]gguov, the “surety;” which we see from the exposition on Hebrews 7:22. He is, in the new covenant, the mediator,
the surety, the priest, the sacrifice, all in his own person. The ignorance and
want of a due consideration of this, are the great evidence of the degeneracy
of Christian religion.
Whereas this
is the first general notion of the office of Christ, that which comprises the
whole ministry committed to him, and contains in itself the special offices of
king, priest, and prophet, by which he discharges his mediation, some things
must be mentioned that are declare its nature and use. And to this end we may
observe,
—
That for
there to be a mediator there must be different parties willing to be involved in
the covenant, (as there must be in every contract of any kind). So says our
apostle, “A mediator is not of one, but God is one,” Galatians 3:20; that is, if there were none but God
concerned in this matter, as is the case in an absolute promise or a sovereign
precept, there would be no need of or place for a mediator. Such a mediator as
Christ is. So our consent to the covenant is required in the very notion of a
mediator.
The parties
entering into covenant will be in a state and condition that prevents them
treating immediately with each other as to the ends of the covenant; for if
they can do so then a mediator to go between is altogether needless.
This was the
case in the original covenant with Adam, which had no mediator. But in the
giving of the law at Sinai, which was to be a covenant between God and the
people, they found themselves utterly insufficient for an immediate treaty with
God, and therefore desired that they might have an intermediary to go between God
and them, to bring his proposals, and carry back their consent, Deuteronomy
5:23-27. And this is the voice of all who are
really convinced of the holiness of God, and of their own condition.
Such is the state between God and sinners. The law and the curse of it did so
interpose between them, that they could not enter into any immediate treaty
with God, Psalm 5:3-5. This made a mediator
necessary, so that the new covenant might be established; of which more later.
The mediator
must be accepted, trusted, and rested in by both sides, or both parties
mutually entering into covenant. An absolute trust must be placed in him, so
that each party may be fully obliged in what he undertakes on their behalf; and
those who do not accept his terms can have no benefit by, or no interest in the
covenant. So was it with the Lord Christ in this matter. On the part of God, He
reposed the whole trust of all the concerns of the covenant in him’ “Behold,”
saith he of him, “my servant, whom I uphold; mine elect, in whom my soul
delighteth,” or is “well pleased,” —ejn
w+| eujdo>khsa,
Isaiah 42:l; Matthew 3:17. When he undertook this office, and said,
“Lo, I come to do thy will, O God,” the soul of God rested in him, Exodus 23:21; John 5:20-22. And to him he gives an account at last of his discharge of
his task,” I have glorified thee on
the earth: I have finished the work which thou gavest me to do “John 17:4. And on our part, unless we resign ourselves
absolutely to a complete trust and reliance on him, and unless we accept all the terms of the covenant as proposed by
him, and engage to stand by all that he has undertaken on our behalf, we can
have neither share nor interest in this matter.
A mediator must be a middle person between both parties entering into a
covenant; and if they are of different natures, a perfect, complete mediator
ought to comprise each of their natures in the same person.
A mediator
must be one who voluntarily and of his own accord undertakes the work of
mediation. This is required of every one who will effectually mediate between
any persons at variance, to bring them to an agreement on equal terms. So it
was required that the will and consent of Christ should concur in his
acceptance of this office; and that hedid so, he expressly testifies, Hebrews 10:5-10.
Wherefore when he cometh
into the world, he saith, Sacrifice and offering thou wouldest not, but a body
hast thou prepared me: 10:6 In burnt offerings and sacrifices for sin thou hast
had no pleasure. 10:7 Then said I, Lo, I come (in the volume of the book it is
written of me,) to do thy will, O God. 10:8 Above when he said, Sacrifice and
offering and burnt offerings and offering for sin thou wouldest not, neither
hadst pleasure therein; which are offered by the law; 10:9 Then said he, Lo, I
come to do thy will, O God. He taketh away the first, that he may establish the
second. 10:10 By the which will we are sanctified through the offering of the
body of Jesus Christ once for all.
It is true,
he was appointed by the Father to this office; hence he is called his
“servant,” and constantly witnesses of himself, that he came to do the will and
commandment of him that sent him: but what he had to do in thedischarge of this office, could not, according to any rule of divine righteousness, be
imposed on him without his voluntary consent. And this was the ground of the
eternal compact between the Father and the Son, with respect to his mediation; And
the testimony of his own will, grace, and love, in the acceptance of this
office, is a principal motive to that faith and trust which the church places
in him, as the mediator between God and them.
Upon this,
his voluntary undertaking, does the soul of God rest in him, and God reposes
the whole trust in him of accomplishing God’s will and pleasure, the design of his love and grace in this
covenant, Isaiah 53:10-12.
And the
faith of the church, on whch salvation depends, must be inseparably accompanied
by love to his person. Love to Christ is no less necessary to salvation than
faith in him. And as faith is resolved into the sovereign wisdom and grace of
God in sending him, and Christ’s own ability to save to the uttermost those
that come to God by him; so love arises from the consideration of Christ’s own
love and grace in his voluntary undertaking of this office, and his discharge
of it.
In this voluntary
undertaking to be a mediator, two things were required: —
[1.] That he should remove whatever kept
the covenanters at a distance, whatever was a cause of enmity between them. For
it is supposed that there was such an enmity, or there had been no need of a
mediator. Therefore in the covenant made with Adam, where there was no enmity
between God and man, there was no mediator. But the design of this covenant was
to make reconciliation and peace. On this, therefore, depended the necessity of
satisfaction, redemption, and the making of atonement, by sacrifice. For man
having sinned and apostatized from the rule of God, thereby bringing himself
under Gods wrath, according to the eternal rule of righteousness, and in
particular the curse of the law, there could be no new peace and agreement made
with God unless due satisfaction were made for these things. For although God
was willing, in infinite love, grace, and mercy, to enter into a new covenant
with fallen man, yet he would not do it to the prejudice of his righteousness,
the dishonour of his rule, and the contempt of his law. Therefore noone could
undertake to be a mediator of this covenant, but one that was able to satisfy
the justice of God, glorify his government, and fulfill the law. And this could
be done by no-one but Christ, concerning whom it might be said that “God
purchased his church with his own blood.
And [2.] That he should procure, in a way
suited to the glory of God, the actual delivery of all the good things prepared
and proposed in this covenant; that is, grace and glory, with all that is
associated with them, on behalf of
those whose surety he was. And this is the foundation of the merit of Christ,
and of the grant of all good things to us for his sake.
(1.7.) It is required of this mediator, as
such, that he give assurance to and undertake for the parties mutually
concerned, the accomplishment of the terms of the covenant, undertaking on each
hand for them: —
[1.] On the part of God towards men, that
they shall have peace and acceptance with him, in the sure accomplishment of
all the promises of the covenant. This he does only declaratively, in the
doctrine of the gospel, and in the institution of the ordinances of evangelical
worship. For he was not a surety for God, nor did God need any, having
confirmed his promise with an oath, swearing by himself, because he had no
greater to swear by.
And [2.] On our part, he undertakes to God
for our acceptance of the terms of the covenant, and our accomplishment of
them, by his enabling us to do so.
These
things, among others, were necessary in a full and complete mediator of the new
covenant, such as Christ was. And, —
Obs. VII. The provision of this mediator
between God and man was an effect of infinite wisdom and grace. It was the
greatest and most glorious external effect ever produced by them or that will
be in this world. The creation of all things at first out of nothing was a
glorious effect of infinite wisdom and power; but when the glory of that design
was eclipsed by the entrance of sin, this provision of a mediator, — one
through whom all things were restored into a condition bringing even more glory to God, and
securing for ever the blessed estate of those whose mediator he is, —this is
accompanied with more evidences of the divine excellencies than even creation. Ephesians
1:10. “That in the dispensation of
the fulness of times he might gather together in one all things in Christ, both
which are in heaven, and which are on earth; even in him:”
Two things
are added in the description of this mediator:
[1.] That he was a mediator of a covenant;
And [2] That this covenant was better than
another of which he was not the mediator: —
He was the mediator of a “covenant.” And two things are supposed in this:
—
[1.] That there was a covenant prepared between
God and man; that is, it was so far made, as that God who made it had prepared
the terms of it in a sovereign act of wisdom and grace..