(2.) That the persons entering into covenant be in such a state and condition as that it is no way convenient or morally possible that they should treat immediately with each other as to the ends of the covenant; for if they are so, a mediator to go between is altogether needless. So was it in the original covenant with Adam, which had no mediator. But in the giving of the law, which was to be a covenant between God and the people, they found them- selves utterly insufficient for an immediate treaty with God, and therefore desired that they might have an internuncius to go
56 AN EXPOSITION OF THE [CHAP. VIII.
between God and them, to bring his proposals, and carry back their consent, Deut. v. 23-27. And this is the voice of all men 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, Ps. v. 3-5. This made a mediator necessary, that the new covenant might be established; whereof we shall speak afterwards.
(3.) That he who is this mediator be accepted, trusted, and rested an on both sides, or the parties mutually entering into covenant. An absolute trust must be reposed in him, so that each party may be everlastingly obliged in what he undertaketh on their behalf; and such as admit not of his terms, can have no benefit by, 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 concern- ments of the covenant in him, and absolutely rested therein. “Behold,” saith he of him, “my servant, whom I uphold; mine — elect, in whom my soul delighteth,” or is “well pleased,’—ée ¢ evdéxnou, Isa. xlii. 1; Matt. ii. 17. When he undertook this office, and said, “Lo, I come to do thy will, O God,” the soul of God rested in him, Exod. xxiii. 21; John v. 20-22. And to him he gives an account at last of his discharge of this thing, John xvii. 4. And on our part, unless we resign ourselves absolutely unto a universal trust in him and reliance on him, and unless we accept of all the terms of the covenant as by him proposed, and engage to stand unto all that he hath undertaken on our behalf, we can have neither share nor interest in this matter.
(4.) A mediator must be a middle person between both parties entering into covenant; and if they be of different natures, a per- fect, complete mediator ought to partake of each of their natures in the same person. The necessity hereof, and the glorious wisdom of God herein, I have elsewhere at large demonstrated, and shall not therefore here again insist upon it.
(5.) A mediator must be one who voluntarily and of his own accord undertaketh the work of mediation. This is required of every one who will effectually mediate between any persons at vari- ance, to bring them unto an agreement on equal terms. So it was required that the will and consent of Christ should concur in his susception of this office; and that they did so, himself expressly tes- tifieth, Heb. x. 5-10, It is true, he was designed and appointed by the Father unto this office; whence he is called his “servant,” and constantly witnesseth of himself, that he came to do the will and commandment of him that sent him: but he had that to do in the discharge of this office, which could not, according unto any rule of divine righteousness, be imposed on him without his own voluntary
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VER. 6.] ) EPISTLE TO THE HEBREWS. 57
consent, And this was the ground of the eternal compact that was between the Father and the Son, with respect unto his mediation; which I have elsewhere explained. And the testification of his own will, grace, and love, in the susception of this office, is a principal motive unto that faith and trust which the church placeth in him, as the mediator between God and them. Upon this his voluntary undertaking doth the soul of God rest in him, and he reposeth the whole trust in him of accomplishing his will and pleasure, or the design of his love and grace in this covenant, Isa, lili, 10-12. And the faith of the church, whereon salvation doth depend, must have love unto his person inseparably accompanying it. Love unto Christ is no less necessary unto salvation, than faith in him. And as faith is resolved into the sovereign wisdom and grace of God in sending him, and his own ability to save to the uttermost those that come to God by him; so love ariseth from the consideration of his own love and grace in his voluntary undertaking of this office, and the discharge of it.
(6.) In this voluntary undertaking to be a mediator, two things were required :—
[1.] That he should remove and take out of the way whatever kept the covenanters at a distance, or was a cause of enmity between them. For it is supposed that such an enmity there was, or there had been no need of a mediator. Therefore in the covenant made with Adam, there having been no variance between God and man, nor any distance but what necessarily ensued from the distinct natures of the Creator and a creature, there was no mediator. But the design of this covenant was to make reconciliation and peace. Hereon, therefore, depended the necessity of satisfaction, redemp- tion, and the making of atonement by sacrifice. For man having sinned and apostatized from the rule of God, making himself. thereby obnoxious unto his wrath, according unto the eternal rule of right- eousness, and in particular unto 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 infi- nite love, grace, and mercy, to enter into a new covenant with fallen man, yet would he not do it unto the prejudice of his righteousness, the dishonour of his rule, and the contempt of his law. Wherefore none could undertake to be a mediator of this covenant, but he that was able to satisfy the justice of God, glorify his government, and fulfil the law. And this could be done by none but him, con- cerning whom it might be said that “God purchased his church with his own blood.