Of Christ, The Mediator Of The Covenant.

Another relation, or office, which Christ bears in the covenant, is that of Mediator; three times in the epistle to the Hebrews is he called the Mediator of the new, or better covenant or testament, "Heb 8:6 9:15 12:24" the same with the everlasting covenant, only so called in reference to a former administration of it. The apostle Paul asserts, that there is "one Mediator between God and men, the man Christ Jesus", "#1Ti 2:5". Both Jews and Gentiles have a notion of a Mediator; the Jews {1} call the Messiah ^aeuma^, the Mediator, or middle one; and so Philo the Jew {2}, speaks of the most ancient Word of God, as ~mesoV~, a middle Person between God and men, not unbegotten as God, nor begotten as man, but the middle of the extremes, one between both. The Persians {3} call their God Mithras, ~mesithV~, a Mediator; and the Demons, with the heathens, seem to be, according to them, mediators between the superior gods and men; but we have a more sure word of prophecy to direct us in this matter; Christ is the one and only Mediator. It will be proper to enquire,

1. First, In what sense Christ is the mediator of the covenant; not as Moses, who stood between God and the people of Israel, "to show" them "the word of the Lord", "Deut 5:5" to receive the law, the lively oracles, and deliver them to them, said to be ordained, or disposed by angels, in the hand of a mediator, supposed to be Moses, "Gal 3:19". Christ indeed is the revealer and declarer of his Father's mind and will, and the dispenser of the covenant of grace in the different administrations of it, in each of the periods of time; but this more properly belongs to him as the "angel" or "messenger of the covenant", as he is called, "#Malachi 3:1" than the mediator of it. Christ is a mediator of reconciliation; such an one as interposes between two parties at variance, in order to bring them together, and in some way or other reconcile them to each other. "A mediator is not of one", of one party; for where there is but one party there can be no difference, and so no need of a mediator; but "God is one", he is one party, the offended party, and man is the other, the offending party; and Christ is the mediator between them both to bring them together, who are through sin at as great distance as earth and heaven; and he is the antitype of Jacob's ladder, that reaches both and joins them together; the daysman between them, who lays his hand on them both, and makes peace between them; and so a learned Grecian {4} interprets the word for "mediator" , "a peacemaker"; and this work he performs not merely by way of intreaty, as one man may intreat another to lay aside his resentment against an offender, and not pursue him to his destruction, which lies in his power; or as Moses intreated God with great vehemence and importunity to forgive the Israelites, or blot him out of his book; for however commendable this may be for one man to intercede with another, or with God for an offender, in such a manner; yet it seems too low and mean an office for Christ the Son of God, barely to intreat his Father to lay aside the marks of his displeasure against a sinner, and not so honourable for God to grant it, without satisfaction; wherefore Christ acts the part of a mediator, by proposing to his Father to make satisfaction for the offence committed, and so appease injured justice. Christ is a mediator of reconciliation in a way of satisfaction; reconciliation in this way is Christ's great work as mediator; this is what was proposed in covenant, and what he therein agreed to do, and therefore is called the mediator of the covenant.

Reconciliation supposes a former state of friendship, a breach of that friendship, and a renewal of it; or a bringing into open friendship again. Man in a state of innocence was in a state of friendship with God, had many high honours and special favours conferred upon him; being made after the image and likeness of God, had all the creatures put in subjection to him, was placed in a delightful garden, had a right to eat of the fruit of all the trees in it but one; to him the creatures were brought to give them names, and an help meet was provided for him; but man being in this honour abode not long, sin soon separated chief friends, and he was drove out of his paradisaical Eden; and appeared to be, as all his posterity are, not only at a distance from God, and alienation to him, but enmity against him, as the carnal mind of man is; and in this state the elect of God were considered, when Christ undertook in covenant to be the mediator of reconciliation for them; and in this condition he found them, when he came to make actual reconciliation for them; "you that were sometimes alienated and enemies in your mind by wicked works, yet now hath he reconciled", Col 1:21" and hereby has brought them into an open state of grace and favour with God; into greater nearness to him, and into a more exalted state of friendship with him than was lost by the fall.

It should be observed, that the elect of God are considered in the covenant of grace as fallen creatures; and that Christ being a mediator of reconciliation and satisfaction for them, supposes them such. In the covenant of works there was no mediator; while that covenant remained unbroken, and man continued in a state of integrity, he needed none; he could correspond and converse with God without one; though he might have knowledge of Christ as the Son of God, and second person in the Trinity, which was necessary to his worship of him, yet he knew nothing of him as mediator, nor needed him as such; he could hear the voice of God, and abide in his presence without fear or shame; it was after he had sinned, and not before, that he hid himself among the trees, on hearing the voice of God: nor is there any mediator for angels, none was provided, nor admitted, for the fallen angels, they were not spared; and the good angels needed not any, having never sinned; they are admitted into the divine presence without a mediator to introduce them; they stand before God, and behold his face continually. Some have thought that Christ is the medium of union of angels with God, and of elect men, chosen in Christ, and considered as unfallen, which I will not object to; but a mediator of reconciliation and satisfaction, Christ is only to fallen men, and they needed one; a reconciliation was necessary, and without such a mediator the purposes of God concerning elect men, the covenant of grace made on their account, the prophecies of the Old Testament, and the salvation of men could not have been accomplished; nor the perfections of God, particularly his justice and holiness, glorified in it.

Sin has been committed, which is offensive to God, provoking to the eyes of his glory, and deserving of his wrath, even of eternal death; the law broken, which reflects dishonour on the lawgiver, who is able to save and to destroy; justice injured and affronted, and which insisted on making a satisfaction, and that nothing less than perfect obedience to the law, and a bearing the penalty of it; fallen man could not make his peace with God, nor reconcile himself to him on such terms; Christ, as mediator of the covenant, undertook to make reconciliation for elect men; and God set him and sent him forth to be, and he is become the propitiation for their sins; and God is pacified towards them for all that they have done, and has taken away all his wrath, and turned himself from the fierceness of his anger, and removed all the visible marks and effects of his displeasure.

Nor is this reconciliation Christ is the mediator of, as thus stated, any contradiction to the everlasting love of God to his elect in Christ; where there is the strongest love among men, when an offence is committed, there is need of reconciliation to be made. David had the strongest affection for his son Absalom as can well be imagined; Absalom committed a very heinous offence, murdered his brother Amnon, David's firstborn, and heir to his crown; he fled from justice, and from his father's wrath and vengeance he might justly fear; Joab became a mediator between them, first more secretly, by means of the woman of Tekoah, and then more openly in his own person, and succeeded so far as to obtain leave that the young man be called from his exile; nevertheless, when returned, David would not admit him into his presence until two years after, when, and not before, a full and open reconciliation was made and declared; and yet all this while the heart of David was towards his son, and continued, even notwithstanding his unnatural rebellion against him. And so the love of God to his people is from everlasting to everlasting, invariably the same: with him there is no shadow of turning; there is no change in God, as not from love to hatred, so not from hatred to love; he is in one mind, and none can turn him, no, not Christ himself; nor was it the work of Christ's mediation, nor the design of it, to turn the heart of God; for that proceeded according to the unalterable and unchangeable will of God; nor did the mediation of Christ procure, nor was it intended to procure the love and favour of God to his elect; so far from it, that itself is the fruit and effect of that love, Joh 3:16 Ro 5:8 1Jo 4:10". It was love that set forth and sent forth Christ to be the propitiation for sin; it was owing to the good will and free favour of God, that a Mediator was admitted for sinful men; and it appeared still greater, in providing one to be a Mediator of reconciliation for them; and the reconciliation the scriptures speak of, as made by the blood, sufferings, and death of Christ, is not a reconciliation of God to them, as to his love, but justice; but a reconciliation of them to God; and that not so much of their persons, which are always acceptable and well pleasing to God, as considered in Christ, in whom they were chosen, as for their sins, Ro 5:10 2Co 5:19 Col 1:20,21 Heb 2:17 and which is no other than a satisfaction for them to divine justice; for the reconciliation of their persons in that way, is not to the love and affections of God, from which they were never separated, but to the justice of God, offended by their sins; and the whole is a reconciliation of the divine perfections to each other in the business of salvation; for though these agree among themselves, yet with respect to that, had different claims to make; the love and grace of God pleaded for mercy, and mercy pleaded for itself, that it might be shown to the objects of love; but justice insisted on it, that satisfaction be made for the offences committed; the difficulty was how to answer each of these pleas; Christ interposed, and offered himself in the covenant, to be a Mediator of reconciliation, or to make satisfaction for sin; and so mercy and truth have met together, and righteousness and peace have kissed each other. Reconciliation then is the principal branch of Christ's office in the covenant as Mediator. Another follows, namely,

His intercession, or advocacy, which proceeds upon reconciliation or satisfaction made; "If any man sin, we have an Advocate with the Father, Jesus Christ the righteous; and he is the Propitiation for our sins", 1Jo 2:1,2 and it is his being the Propitiation for sin, that is the foundation of his advocacy, or on which is grounded his plea for the remission of it; he is the Angel of God's presence, who always appears there for his people, and ever lives to make intercession for them; he is first the Mediator of reconciliation, and then of intercession; as they are reconciled to God by his sufferings and death, they are saved through his interceding life. He is called the Angel of God's presence, not only because he enjoys it himself; but because he introduces his people into it, and presents their petitions to God, offers up the prayers of all saints, perfumed with the much incense of his mediation; through which they become acceptable to God. Christ is the medium of access to God, to the throne of his grace; there is no drawing nigh of sinful men to God without a Mediator, without him he is a consuming fire; no man can come to the Father but by Christ; he is the only Way, the new and the living Way; and through him, his blood, righteousness, and sacrifice, there is access with boldness and confidence. And he is the medium of acceptance, both of persons and services, which are only accepted in the Beloved, and become acceptable through his prevalent mediation and intercession; and he is the medium of conveyance of all the blessings of the covenant of grace to his people, which are all communicated in virtue of his advocacy for them; and he is the medium of the saints' communion and fellowship with God now, as he will be the medium of their glory and happiness to all eternity. The next thing to be considered is,

2. Secondly, The fitness of Christ for his work and office, as the Mediator of the covenant; since a mediator was necessary, and he must be one of the divine Persons in the Trinity; the Son of God being the middle Person in it, seems most proper and suitable to preserve the order, name, and place of the Persons in it: it does not seem so decent, that the first Person should be a Mediator to the second; but rather, since, as Dr. Goodwin expresses it, the suit of trespass was commenced, and ran in the name of the Father, of the first Person for the rest; it seems most agreeable that the reconciliation be made to him by one of the other Persons; and since the second Person bears the name of a Son, as the first of a Father, it seems most in character that the Son should mediate with the Father, than the Father with the Son; and since it was proper that the Mediator should become the Son of man, as will be seen hereafter, it seems most agreeable, that he who is the Son of God should become the Son of man; otherwise there would be two Sons in the Trinity, or two Persons so called: and for the first or third Person to become a Mediator between God and man, does not seem so becoming, as he who is the second or middle Person among them. But the principal fitness of Christ for his office, as Mediator, at least for the execution of it, lies in the union of the two natures, human and divine, in his one Person; whereby he is the Immanuel, God with us, God manifest in the flesh; and as he partakes of both natures, he has an interest in, and a concern for both; he is fit to be a Mediator between God and man; both to take care of things pertaining to God and his glory, and to make reconciliation for the sins of the people.

2a. It was requisite that he should be man, assume human nature into union with his divine Person, even a true body, and a reasonable soul.

2a1. That he might be related to those he was a Mediator, Redeemer, and Saviour of; that he might be their brother, their near kinsman, their God, and so have an apparent right to redeem them, as the near kinsman, according to the law, had, "Lev 25:48,49".

2a2. That sin might be satisfied for, and reconciliation be made for it, in the same nature which sinned; and whereas, according to the scheme of mediation and salvation by Christ, the same individuals that sinned were not to suffer; it seems requisite and reasonable that an individual of that nature should, in their room and stead, that so it might come as near to what the law required as could be, "Gen 2:17".

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