5. In what sense is Christ said to be the mediator of the cove- nant of grace ?
Christ is mediator of the eternal covenant of grace because, 1st. As the one mediator between God and man, he contracted it. 2d. As mediator, he fulfills all its conditions in behalf of his people. 3d. As mediator, he administers it and dispenses all its blessings. 4th. In all this, Christ was not a mere mediatorial internuntius, as Moses is called (Gal. iii., 19), but he was medi-
MEDIATOR OF THE COVENANT. 275
ator (1.) plenipotentiary (Matt, xxviii., 18), and (2.) as high priest who actually effects reconciliation by sacrifice (Kom. iii., 25). 5th. The phrase f-iealr-qg dcaOrjfCTjg, mediator of the covenant, is ap- plied to Christ three times in the New Testament (Heb. viii., 6 ; ix., 15 ; xii., 24) ; bnt as in each case the term for covenant is qualified by either the adjective " new" or " better/' it evi- dently here is used to designate not the covenant of grace prop- erly, but that new dispensation of that eternal covenant which Christ introduced in person in contrast to the less perfect admin- istration of it which was instrument ally introduced by Moses. In the general administration of the covenant of grace, Christ has acted as sacerdotal mediator from the foundation of the world (Eev. xiii., 8). On the other hand, the first or " old dispensa- tion/' or special mode of administering that covenant visibly among men, was instrument-ally, and as to visible form, " or- dained by angels in the hand of a mediator/' i. e., Moses (Gal. iii., 19). It is precisely in contradistinction to this relation which Moses sustained to the outward revelation of those symbolical and typical institutions, through which the covenant of grace was then administered, that the superior excellence of the " new" and "better" dispensation is declared to consist in this, that now Christ the " Son in his own house" visibly discloses himself as the true mediator in the spiritual and personal administration of his covenant. Hence he who from the beginning was the u one mediator between G-od and man" (1 Tim., ii., 5) now is revealed as in way of eminence, the mediator and surety of that eternal covenant under the " new" and " better" dispensation of it, since now he is rendered visible in the fullness of his spiritual graces, as the immediate administrator thereof, whereas under the " first" and " old" dispensation he was hidden. — -See Sampson's Com. on Hebrews.
6. In ivJiat sense is Christ said to be surety of the covenant of grace ?
In the only instance in which the term surety is applied to Christ in the New Testament (Heb. vii., 22), " surety of a better testament," the word translated testament evidently is designed to designate the new dispensation of the covenant of grace, as contrasted with the old. Paul is contrasting the priesthood of
276 THE COVENANT OF GRACE.
Christ with the Levitical. He is priest or surety after a higher order, under a clearer revelation, and a more real and direct ad- ministration of grace, than were the typical priests descended from Aaron. Christ is our surety at once as priest and as king. As priest because, as such, he assumes and discharges all our ob- ligations under the broken covenant of works. As king, (the two in him are inseparable, he is always a royal priest,) because, as such, he administers the blessings of his covenant to his peo- ple, and to this end entering into covenants with them, offering them grace upon the condition of faith and obedience, and then, as their surety, giving them the graces of faith and obedience, that they may fulfill their part.
7. What general method has characterized Chrisfs adminis- tration of his covenant under all dispensations ?
The purchased benefits of the covenant are placed in Christ's hand, to be bestowed upon his people as free and sovereign gifts. From Christ to us they are all gifts, but from us to Christ many of them are duties. Thus, in the administration of the covenant of grace, many of these purchased blessings, which are to take effect in our acts, e. </., faith, etc., he demands of us as duties, and promises other benefits as a reward conditioned on our obe- dience. Thus, so to speak, he rewards grace with grace, and con- ditions grace upon grace. Promising faith to his elect, then working faith in them, then rewarding them for its exercise with peace of conscience, joy in the Holy Ghost, and eternal life, etc., etc.
8. What is the Arminian view of the covenant of grace ? They hold, 1st, as to the parties of the covenant of grace, that