[2.] That he should procure and purchase, in a way suited unto the glory of God, the actual communication of all the good things prepared and proposed in this covenant; that is, grace and glory,
58 AN EXPOSITION OF THE [CHAP, VIII.
with all that belong unto them, for them and on their behalf whose surety he was. And this is the foundation of the merit of Christ, and of the grant of all good things unto us for his sake.
(7.) It is required of this mediator, as such, that he give assur- ance to and undertake for the parties mutually concerned, as to 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 doth 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.
[2.] On our part, he undertakes unto God for our acceptance of the terms of the covenant, and our accomplishment of them, by his enabling us thereunto.
These things, among others, were necessary unto a full and com- plete 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; yea, it was the greatest and most glorious external effect of them that ever they did pro- duce, or ever will do 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 whereby all things were restored and retrieved into a condition of bringing more glory unto God, and securing for ever the blessed estate of them whose mediator he is,—is accompanied with more evidences of the divine excellencies than that was. See Eph. i. 10.
2. Two things are added in the description of this mediator: (1.) That he was a mediator of a covenant; (2.) That this covenant was better than another which respect is had unto, whereof he was not the mediator:— .
(1.) He was the mediator of a “covenant.” And two things are supposed herein:—
[1.] That there was a covenant made or 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, The preparation of the covenant, consisting in the will and purpose of God graciously to bestow on all men the good things which are contained in it, all things belonging unto grace and glory, as also to make way for the obedience which he required herein, is supposed unto the constitution of this covenant.
[2.] That there was need of a mediator, that this covenant might —
Aiabnuns.
VER. 6.] EPISTLE TO THE HEBREWS. 59
be effectual unto its proper ends, of the glory of God and the obe- dience of mankind, with their reward. This was not necessary from the nature of a covenant in general; for a covenant may be made and entered into between different parties without any mediator, merely on the equity of the terms of it. Nor was it so from the nature of a covenant between God and man, as man was at first created of God; for the first covenant between them was immediate, with- out the interposition of a mediator. But it became necessary from the state and condition of them with whom this covenant was made, and the especial nature of this covenant. This the apostle declares, Rom. viii. 3, “ For what the law could not do, in that it was weak through the flesh, God sending his own Son in the likeness of sin- ful flesh, and for sin, condemned sin in the flesh.” The law was the moral instrument or rule of the covenant that was made imme- diately between God and man: but it could not continue to be so after the entrance of sin; that is, so as that God might be glorified thereby, in the obedience and reward of men. Wherefore he “sent his Son in the likeness of sinful flesh;’ that is, provided a mediator for a new covenant. The persons with whom this covenant was to be made being all of them sinners, and apostatized from God, it became not the holiness or righteousness of God to treat immedi- ately with them any more. Nor would it have answered his holy ~ ends so to have done. For if when they were in a condition of up- rightness and integrity, they kept not the terms of that covenant which was made immediately with them, without a mediator, although they were holy, just, good, and equal; how much less could any such thing be expected from them in their depraved con- dition of apostasy from God and enmity against him! It therefore became not the wisdom of God to enter anew into covenant with | mankind, without security that the terms of the covenant should be accepted, and the grace of it made effectual. This we could not give; yea, we gave all evidences possible unto the contrary, in that “Gop saw that every imagination of the thoughts of man’s heart was only evil continually,’ Gen. vi 5. Wherefore it was necessary there should be a mediator, to be the surety of this covenant. Again, the covenant itself was so prepared, in the counsel, wisdom, and grace of God, as that the principal, yea, indeed, all the benefits of it, were to depend on what was to be done by a mediator, and could not otherwise be effected. Such were satisfaction for sin, and the bringing in of everlasting righteousness; which are the founda- tion of this covenant. . (2.) To proceed with the text; this covenant, whereof the Lord Christ is the mediator, is said to be a “better cove- xpelerovos dia nant.” Wherefore it is supposed that there was an- 9m. other covenant, whereof the Lord Christ was not the mediator.