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SIXTH LORD'S DAY.
Question 18.
Who, then, is that Mediator, who is, in one person, both very God, and a real
righteous man?
Answer.
Our Lord Jesus Christ; who of God is made
unto us wisdom and righteousness, and sanctification, and redemption.
EXPOSITION.
We have now shown what kind of a Mediator it is
necessary for us to have. The next question which claims our attention is, Who
is this Mediator? That this Mediator is Jesus Christ, the Son of God, manifested
in the flesh, is proven by these considerations:
1. It became
the Mediator to be very God, as has been shown. God the Father, however, could
not be the Mediator; because he does not work through himself, but through the
Son, and the Holy Ghost. Neither is the Father a messenger; because he is sent
by no one, but himself sends the Mediator. Nor could the Holy Ghost be the
Mediator; because he was to he sent by the Mediator into the hearts of the
elect. Therefore, the Son alone is this Mediator.
2. It was
necessary that the Mediator should have that which it became him to confer upon
us. It became him, now, to confer upon us the right and title of the sons of
God, which we had forfeited; that is, it became him to bring it to pass, that
God might, for his Son's sake, adopt us as his children. This, however, Christ
alone was able to effect, because he alone had the right thereof. The Holy Ghost
had not this right, because he is not the Son. Neither did it belong to the
Father, for the same reason; and also because it became him to adopt us among
his children, through the Son. Therefore, the Word, who is the natural Son of
God, is alone our Mediator, in whom, as in the first begotten, we are adopted as
the Sons of God, as it is said: "If the Son shall make you free, ye shall be
free indeed." "As many as received him, to them he gave the power to be called
the sons of God." "Unto the adoption of children by Jesus Christ." "He hath made
us to be accepted in the Beloved." (John 8:36; 1:12. Eph. 1:5-6.)
3. The Son,
alone, is the Word, the Ambassador of the Father, and that person who was sent
to the human race, to reveal the will of God, through whom the Father operates
and gives the Holy Spirit; and through whom, also, the second creation is
accomplished; for it is through the Son that we are made new creatures. The
Scriptures, for this reason, every where join the first and second creation,
because the second was to be effected by the same person through whom the first
was made. "All things were made by the Son." (John 1:3.) The Mediator was also
to be a Messenger, and Peace-maker, between God and us, and to regenerate us by
the Holy Spirit. Therefore, the Son alone is this Mediator.
4. It belongs
to the Mediator to send immediately the Holy Spirit. But it is the Son alone who
thus sends the Holy Spirit. The Father does, indeed, send the Holy Spirit, but
it is through the Son. The Son sends the Spirit immediately from the Father, as
he himself declares: "Whom I will send unto you from the Father." (John 15:26.)
5. It became
the Mediator to suffer and die. But it was not possible for any of the persons
of the Godhead to suffer and die, except the Son, who assumed our nature. "God
was manifested in the flesh." " Christ was put to death in the flesh." (1 Tim.
3:16. 1 Pet. 3:18.) Therefore, the Son is the Mediator.
6. That the Son
is the Mediator may be proven by a comparison of the prophecies of the Old
Testament with their fulfillment in the New Testament.
7. The works
and miracles of Christ establish his claims to the office of Mediator. " The
works that I do, bear witness of me, that the Father hath sent me." "Believe the
works." "When Christ will come, he will do more miracles than these." "Go and
shew John those things which ye do hear and see. The blind receive their sight,"
&c. (John 5:36; 10:38; 7:31. Matt. 11:4-5.)
8. By these
clear testimonies of Scripture: "There is one Mediator between God and man, the
man Christ Jesus." "Christ is made unto us of God, wisdom, righteousness,
sanctification, and redemption ;" that is, he is made unto us a teacher of
wisdom, a justifier, a sanctifier, and a redeemer; which is the same as to say
he is a Mediator and Saviour, both by his merit and efficacy; for in this
declaration of the Apostle, the abstract is put for the concrete. (1 Tim. 2:5. 1
Cor. 1:30.)
It is here worthy of notice that the Mediator is said
to be made unto us of God; which means that he was appointed and given. The
Mediator ought to have been given by us, and to have proceeded from us, because
we had sinned. But we were not able to give a Mediator, in as much as we were
all the children of wrath. Therefore, it was necessary that he should be given
unto us of God.
It is also worthy of notice that righteousness and
holiness were one and the same thing in us before the fall, viz: an inherent
conformity with God and the divine law, as they are now the same thing in the
holy angels. Since the fall, however, they are not the same thing in us. For,
now, Christ is our righteousness; and our justification consists in the
imputation of his righteousness, by which we are accounted just before God.
Holiness is the beginning of our conformity with God, whilst sanctification is
the carrying forward of this conformity with God, which in this life is
imperfect, but which will be fully perfected in the life to come; when
righteousness and holiness will again be the same thing in us, as they are now
in the holy angels. The sum and substance of the whole doctrine of the Mediator
is contained in what now follows.
The doctrine of the Mediator, which is intimately
connected with the glory of God and our comfort, must be carefully considered
for the following reasons: 1. That we may acknowledge and magnify the mercy of
God, in that he has given his Son to be our Mediator, and to be made a sacrifice
for our sins. 2. That we may know God to be just, in as much as he would not,
out of his clemency, pardon sin; but was so greatly displeased therewith that he
would not remit it, except satisfaction were made by the death of his Son. 3.
That we may be assured of eternal life, in having a Mediator who is both willing
and able to grant it unto us.
4. Because the doctrine of the Mediator is the
foundation, and substance, of the doctrine of the church. 5. On account of
heretics, who at all times oppose, with great bitterness, this doctrine; and
that, having a proper knowledge of it, we may be able to defend it against all
their assaults.
The doctrine of the Mediator seems to belong to the
article of justification, because there also the office of the Mediator is
explained. But it is one thing to teach what, and what kind of a benefit
justification is, and how it is received, which is done when the doctrine of
justification is treated of; and it is another thing to show whose benefit it
is, and by whom it is bestowed upon us, which properly belongs here.
The principal things to be considered in relation to
the Mediator, are the following:
A mediator, in general, signifies one who reconciles
two parties that are at variance, by interposing himself and pacifying the
offended party, by entreaty, by satisfaction, and giving security that the like
offence will not again be committed. A mediator, in the German, is emschiedmann.
To reconcile includes: 1. To intercede for the offender with the offended. 2. To
make satisfaction for the injury done. 3. To promise, and bring it to pass, that
the offending party shall not repeat the offence. 4. To bring the parties at
variance together. If any of these conditions are wanting, there can be no true
reconciliation.
But in special, and as here applied to Christ, a
Mediator is a person reconciling God, who is angry with sin, and the human race
exposed to eternal death on account of sin, by making satisfaction to divine
justice by his death, interceding for the guilty, and applying, at the same
time, his merits through faith to them that believe, regenerating them by his
Holy Spirit, thus bringing it to pass that they cease from sinning; and finally
hearing the groans and prayers of those that call upon him. Or, a Mediator is a
peace-maker between God and men, appeasing the anger of God, and restoring men
to his favor, by interceding and making satisfaction for their sins, bringing it
to pass that God loves men, and men love God, so that a constant and eternal
peace or agreement is effected between them.
A middle person, and mediator, are different. The
former is the name of the person--the latter the name of the office. Christ is
both. He is a middle person, because in him is the nature of each party--he has
the nature of God and of man. He is a Mediator, because he reconciles us to God;
although he is to a certain extent a middle person, in the same respect in which
he is a Mediator; because in him the two extremes, God and man, are joined
together.
Addenda. It is sometimes asked, whether Adam had need
of a Mediator before the fall? To this, answer may be returned according to the
signification which we attach to the term, Mediator. If we mean by it, one
through whose mediation, or by whom God bestows his benefits, and communicates
himself to us, then Adam, even before his fall, had need of a Mediator, because
Christ ever has been the person through whom the Father creates and quickens all
things; for "in him was life," both natural and spiritual, "and the life was the
light of men." (John 1:4.) But if we understand by a Mediator, one who performs
these and all the other duties which belong to the office, then we reply that
Adam did not need a Mediator before the fall. We must observe, however, that the
Scriptures do not speak of Christ,as being Mediator before the fall of man.
II.
WHETHER WE NEED A MEDIATOR WITH GOD.
That we need a Mediator is evident--
1. Because the
justice of God does not admit of any reconciliation without a return to his
favor. An advocate is, therefore, necessary. Neither can we be reconciled to God
except intercession be made in our behalf. An intercessor is, therefore,needed.
So, satisfaction is demanded. Hence there must be one to satisfy. Then there
must be an application of the benefit, for there is a necessity that it should
be received. Hence there must be some one to apply the benefit of redemption.
And, finally, without a removal of sin, and the restoration of the image of God
in us, we will not cease to sin against God. Hence, we need some one to deliver
us from sin, and renew our nature. But of ourselves we are not able to
accomplish these things; we cannot appease God, who is angry; we cannot make
ourselves acceptable in his sight, &c. We need, therefore, another person to act
as Mediator for us, who may perform these things in our behalf.
2. God demanded
a Mediator from the party which had committed the offence. As a divine Being, he
could not receive satisfaction from himself. His justice made it necessary that
the offending party should make satisfaction, or obtain favor through such a
Mediator as would be able to satisfy perfectly, and also be most acceptable to
God, so as not to be driven from his presence; and who might, by his influence
with God, be able easily to reconcile us to him by making satisfaction, entreaty
and intercession in our behalf. Such a Mediator, however, we were entirely
unable to find from among ourselves; because we were all the children of wrath.
There was, therefore, a necessity for some third person to come in as a
Mediator, who should be given of God, and who would be very man, and at the same
time most acceptable to God.
3. It is
necessary that those who would obtain deliverance should make satisfaction to
the justice of God, either by themselves, or by another. Those who cannot make
this satisfaction of themselves have need of a Mediator. It is required of us
now, if we would obtain deliverance from sin, to satisfy the justice of God
either by ourselves, or by another. But we are unable to effect this by
ourselves. Hence we have need of a Mediator.
Obj. Where there is but one way of making
satisfaction, no other is to be sought, or proposed. The law acknowledges but
one way, which is, by ourselves. Therefore we must not propose any other; nor
must we say, either by ourselves, or by another. Ans. The whole is conceded, as
it respects the law: for the law prescribes but one way of making satisfaction,
and it is in vain that we look for another. But yet whilst this is true as
touching the law, it, nevertheless, does not reject every other way. It does
indeed say that satisfaction must be made through ourselves. But it never says,
only through ourselves. It does not, therefore, exclude the method of making
satisfaction through another. And although God did not express this other method
in the law, yet it was comprehended in his secret counsel, and afterwards
revealed in the gospel. The law does not, therefore, explain this method, but
leaves it to be unfolded by the gospel. Nor is there in this any conflict, or
want of agreement between the law and the gospel, inasmuch as the law (as has
just been remarked) no where adds the exclusive particle, saying that
satisfaction can only be made by ourselves.
4. That we have
need of a Mediator with God, may be shown by many other considerations, of which
we may mention the following: 1. The chidings and compunctions of conscience. 2.
The punishments of the wicked. 3. The sacrifices instituted by God, which
referred to, and shadowed forth the perfect sacrifice of Christ. 4. The
sacrifices of the heathen and Papists, with which they desired to please God,
which had their origin in the feeling, or consciousness of the need of some
satisfaction being made in order to our acceptance with God.
III.
WHAT THE OFFICE OF THE MEDIATOR IS.
It becomes a Mediator to treat with both parties, the
offended and offending. It was in this way that Christ performed the office of
Mediator, treating with each party.
With God, the offended party, he does these things
:--1. He intercedes with the Father for us, and prays that our sin may not be
laid to our charge.
2. He offers himself as a satisfaction in our behalf.
3. He makes this satisfaction by dying for us, and enduring a punishment
sufficient to meet our case, finite indeed as to time, but infinite in dignity
and value. 4. He becomes our surety, that we shall no more offend God by our
sins. Without this suretiship intercession finds no place, not even with men,
much less with God. 5. He at length effects this promise in us by giving us his
Holy Spirit, and everlasting life.
With us, as the offending party, he does these things
:-- 1. He presents himself to us as the messenger of the Father, revealing this,
his will, that he should present himself as our Mediator, and that the Father
accepts of his satisfaction. 2. He makes this satisfaction, and grants and
applies it unto us. 3. He works faith in us, by giving us the Holy Spirit, that
we may embrace, and not reject this benefit which is offered unto us; because
there can be no reconciliation unless each party consents: " He works in us both
to will, and to do." (Phil. 2:13.) 4. He brings it to pass by the same Spirit
that we leave off sinning and commence a new life. 5. He preserves us in this
state of reconciliation by faith and new obedience, and defends us against the
devil, and all enemies, even against ourselves, lest we fall. 6. Finally, he
will raise us up from the dead, and glorify us, that is, he will perfect the
salvation begun, and the gifts which we lost in Adam, as well as those which he
has merited for us.
All these things Christ does, obtains, and perfects,
not only by his merits, but also by his efficacy. He is,therefore,said to be a
Mediator, both in merit and efficacy; because he does not only by his sacrifice
merit for us, but he also, by virtue of his Spirit, effectually confers upon us
his benefits, which consist in righteousness, and eternal life, according to
what is said:
"I lay down my life for the sheep." "I give unto them
eternal life." "As the Father hath life in himself, so hath he given unto the
Son to have life in himself." "As the Father raiseth up the dead and quickeneth
them, so the Son quickeneth whom he will." (John 10:15, 28; 5:21, 46.)
There are many benefits comprehended in the office of
the Mediator; for God has instituted it for the purpose of bestowing blessings
upon the Church. Paul comprehends these blessings very briefly in four general
terms, when he says, "But of him are ye in Christ Jesus, who, of God, is made
unto us wisdom, righteousness, sanctification and redemption." (1 Cor. 1:30.) He
is made unto us wisdom, 1. Because he is the matter and subject of the wisdom
which we possess. "I determined not to know any thing among you save Jesus
Christ, and him crucified." "We preach Christ crucified, to the Jews a stumbling
block, and to the Greeks foolishness; but to them which are called, both Jews
and Greeks, Christ the power of God, and the wisdom of God." (1 Cor. 2:2; 1:24.)
2. Because he is the cause of our wisdom, and that in three ways; because he
brought it from the bosom of the Father--instituted, and preserves the ministry
of the word, through which he instructs us concerning the will of the Father,
and his office as Mediator; and, finally, because he works effectually in the
hearts of the elect, so that they assent to the doctrine, and are renewed in the
image of God. In a word, Christ is our wisdom, because he is the subject, the
author, and the medium. He is our righteousness, that is, our justifier. Our
righteousness is in him, as in the subject; and he himself gives this unto us by
his merit and efficacy. He is our sanctification, that is, sanctifier; because
he regenerates us, and sanctifies us through the Holy Spirit. He is our
redemption, that is, redeemer; because he finally delivers us: for the word that
is here translated redemption, does not only signify the price, but also the
effect and consummation of our redemption.
IV.
WHAT KIND OF A MEDIATOR HE OUGHT TO BE.
This question is most wisely connected with the
foregoing; for since it is manifest, that satisfaction must be made--that it
must be made through another, and that it must be with the satisfaction of the
Mediator, which has already been described, we must now enquire, What kind of a
Mediator is he.
In answer to this question we would reply, that our
Mediator must be man--very man, deriving his nature from our race, and retaining
it for ever--a perfectly righteous man, and very God. In a word, he must be a
person that is the anthropic, having both natures, the divine and human, in the
unity of his person, that he may truly be a middle person, and mediator between
God and men.
The proofs concerning the person of the Mediator are
drawn from his office; for it was necessary that he should be, and possess all
that was included in his office. These proofs have been already presented and
explained, in the exposition of the 15th, 16th and 17th Questions of the
Catechism, to which we refer the reader.
V.
WHO THIS MEDIATOR IS, WHO IN ONE PERSON IS BOTH GOD AND MAN.
The Mediator has thus far been spoken of as the Son
of God, our Lord Jesus Christ, as we have shown in the eighteenth question of
the Catechism.
The sum and substance of what we are to believe in
relation to this subject is this, that the Scriptures attribute at the same time
these three things to Christ, and to him alone:
First, that he is God. "The Word was God." "All
things were made by him." "The Church of God, which he bath purchased with his
own blood." "Who was declared to be the Son of God with power, according to the
Spirit of holiness." "There are three that bear record in heaven, the Father,
the Word, and the Holy Ghost, and these three are one." (John 1:1. Acts 20:28.
Rom. 1:4. 1 John 5:7.) To these declarations of scripture, we may add those
which attribute to Christ divine worship, invocation, hearing of prayer, and
such works as are peculiar to God alone. Those passages which attribute to
Christ the name of Jehovah, are also in point. (Jer. 23:6. Zach. 2:10. Mal.
3:1.) The same thing may in like manner be said of those declarations of
Scripture which refer to Christ, the things spoken of Jehovah in the Old
Testament. (Is. 9:6. John 12:40, &c.)
2. That he is
very man. The humanity of' Christ is proven by those declarations of Scripture
which affirm that he was man, the Son of man, the son of David, the son of
Abraham, &c. (1 Tim. 2:5. Matt. 1:1; 9:6; 16:13.) Also, those which declare that
he was made of the seed of David according to the flesh, that he had a body of
flesh, and came in the flesh. (Rom. 1:3. Col. 1:22. 1 John 4:2.) The same thing
is also proven by those passages which attribute to Christ things peculiar to
man; as, to grow, to eat, to drink, to be ignorant, to be fatigued, to rest, to
be circumcised, to be baptized, to weep, to rejoice, &c.
3. That these two natures in Christ constitute one
person. Those declarations of Scripture are here in point, which attribute,
through the communication of properties, to the person of Christ, those things
which are peculiar to the divine, or human nature. "The Word was made flesh."
"He partook of flesh and blood." "Before Abraham was, I am." "I am with you
aiway, even unto the end of the world." "God hath in these last days spoken unto
us by his Son, by whom also he made the world." "Jesus Christ is come in the
flesh." "Who is over all, God blessed for ever." "Had they known it, they would
not have crucified the Lord of Glory." (John 1:14. Heb. 2:14. John 8:38. Matt.
28:20. Heb. 1:1-2. 1 John 4:3. Rom .9:6. 1 Cor. 2:8.)
VI.
WHETHER THERE CAN BE MORE THAN ONE MEDIATOR.
There is but one Mediator between God and man. The
reason of this is, because no one but the Son of God can perform the office of
Mediator; and as there is only one natural Son of God, there cannot be more than
one Mediator.
Obj. 1. But the saints also make intercession for us.
Therefore,they are also mediators. Ans. There is a great difference between the
intercession of Christ, and that of the saints who live in the world, and make
intercession both for themselves, and others, even their persecutors and
enemies:
for the saints depend upon the merits of Christ in
order that their intercessions may avail, whilst Christ depends upon his own
merits. And still more, Christ alone offered himself a surety, and satisfier,
sanctifying himself for us, that is, presenting himself in our stead before the
judgment seat of God, which cannot be said of the saints.
Obj. 2. Where there are many means, there must be
more than one Mediator. But there are many means of our salvation. Therefore,
there are more mediators than one. Ans. We deny the major proposition; for the
means, and Mediator of salvation, are not one and the same thing.
It has been
shown, that a Mediator is one who reconciles parties that are at variance, as
God and men. This reconciliation is called in the Scriptures a Covenant, which
has particular reference to the Mediator, inasmuch as every mediator is the
mediator of some covenant, and the reconciler of two opposing parties. Hence the
doctrine of the Covenant which God made with man, is closely connected with the
doctrine of the Mediator. The principal questions which claim our attention in
the consideration of this subject, are the following:
A covenant in general is a mutual contract, or
agreement between two parties, in which the one party binds itself to the other
to accomplish something upon certain conditions, giving or receiving something,
which is accompanied with certain outward signs and symbols, for the purpose of
ratifying in the most solemn manner the contract entered into, and for the sake
of confirming it, that the engagement may be kept inviolate. From this general
definition of a covenant, it is easy to perceive what we are to understand by
the Covenant here spoken of, which we may define as a mutual promise and
agreement, between God and men, in which God gives assurance to men that he will
be merciful to them, remit their sins, grant unto them a new righteousness, the
Holy Spirit, and eternal life by and for the sake of his Son, our Mediator. And,
on the other side, men bind themselves to God in this covenant that they will
exercise repentance and faith, or that they will receive with a true faith this
great benefit which God offers, and render such obedience as will be acceptable
to him. This mutual engagement between God and man is confirmed by those outward
signs which we call sacraments, which are holy signs, declaring and sealing unto
us God's good will, and our thankfulness and obedience.
A testament is the last will of a testator, in which
he at his death declares what disposition he wishes to be made of his goods, or
possessions.
In the Scriptures, the terms Covenant and Testament
are used in the same sense, for the purpose of explaining more fully and clearly
the idea of this Covenant of God; for both of them refer to and express our
reconciliation with God, or the mutual agreement between God and men.
This agreement, or reconciliation, is called a
Covenant, because God promises to us certain blessings, and demands from us in
return our obedience, employing also certain solemn ceremonies for the
confirmation thereof.
It is called a Testament, because this reconciliation
was made by the interposition of the death of Christ, the testator, that it
might be ratified; or because Christ has obtained this reconciliation by his
death, and left it unto us, as parents, at their decease, leave their
possessions to their children. This reason is adduced by the apostle Paul, in
his Epistle to the Hebrews, where he says: "For this cause he is the Mediator of
the New Testament, that by means of death, they which are called might receive
the promise of eternal inheritance. For where a testament is, there must also of
necessity be the death of the testator. For a testament is of force, after men
are dead; otherwise it is of no strength at all whilst the testator liveth."
(Heb. 9:15, 16, 17.) Whilst the testator lives he has the right to change, to
take from, or to add any thing which he chooses to his will. The Hebrew word
Berith, signifies only a covenant, and not a testament; whilst the Greek word
which is used in the Epistle to the Hebrews, signifies both a covenant and a
testament, from which it is inferred (as Some suppose) that this Epistle was
written not in the Hebrew, but in the Greek language.
Obj. A testament is made by the death of the
testator. But God can not die. Therefore his testament is not ratified; or this
reconciliation can not be called a testament. Ans. We deny the minor
proposition; because God is said to have redeemed the Church with his own blood.
Hence he must have died; but it was in his human nature, according to the
testimony of the apostle Peter, who says of Christ the testator, who was both
God and man, that he was put to death in the flesh. (1 Pet. 3:18.)
II.
HOW COULD THIS COVENANT BETWEEN GOD AND MAN BE MADE?
This covenant could only be made by a Mediator, as
may be inferred from the fact that we, as one of the parties, were not able to
satisfy God for our sins, so as to be restored to his favor. Yea, such was our
miserable condition that we would not have accepted of the benefit of redemption
had it been purchased by another. Then God as the other party, could not, on
account of his justice, admit us into his favor without a sufficient
satisfaction. We were the enemies of God, and hence there could be no way of
access to him, unless by the intercession of Christ, the Mediator, as has been
fully shown in the remarks which we have made upon the question--Why was a
Mediator necessary? We may conclude, therefore, that this reconciliation was
possible only by the satisfaction and death of Christ, the Mediator.
III.
IS THIS COVENANT ONE, OR MORE?
This covenant is one in substance, but two-fold in
circumstances; or it is one as it respects the general conditions upon which God
enters into an engagement with us, and we with him; and it is two as it respects
the conditions which are less general, or as some say, as it respects the mode
of its administration.
The Covenant is one in substance. 1. Because there is
but one God, one Mediator between God and man, Jesus Christ, one way of
reconciliation, one faith, and one way of salvation for all who are and have
been saved from the beginning. It is a great question, and one that has been
much debated, whether the ancient fathers were saved in a different way from
that in which we are saved, which, unless it be correctly explained, throws much
obscurity and darkness around the gospel. The following passages of Scripture
teach us what we are to believe in relation to this subject: "Jesus Christ, the
same yesterday, today, and forever." "And God gave him to be Head over all
things to the Church." "From whom the whole body fitly joined together," &c. "No
man hath seen God at any time, the only begotten Son which is in the bosom of
the Father, he hath declared him." "There is none other name under heaven given
whereby we must be saved." "No one knoweth the Father but the Son, and he to
whom," &c. "No one cometh to the Father but by me." "I am the Way, the Truth,
and the Life ;" he means, I am the way by which even Adam obtained salvation.
"Many kings and prophets desired to see the things which ye see," &c. "Abraham
rejoiced to see my day, and he saw it, and was glad." (Heb. 13:8. Eph. 1:22;
4:16. John 1:18. Acts 4:12. Matt. 11:27. John 14:6. Luke 10:24. John 8:56.) All
those, therefore, who have been saved, those under the law as well as those
under the gospel, had respect to Christ, who is the only Mediator, through whom
alone they were reconciled to God and saved. Hence, there is but one covenant.
2. There is but
one covenant, because the principal conditions, which are called the substance
of the covenant, are the same before and since the incarnation of Christ; for in
each testament God promises to those that repent and believe, the remission of
sin; whilst men bind themselves, on the other hand, to exercise faith in God,
and to repent of their sins.
But there are said to be two covenants, the old and
the new, as it respects the circumstances and conditions which are less general,
which constitute the form, or the mode of administration, contributing to the
principal conditions, in order that the faithful, by their help, may obtain
those which are general.
IV. IN WHAT DO THE OLD AND THE NEW
COVENANT AGREE, AND IN WHAT DO THEY DIFFER?
Since there is but one covenant, and the Scriptures
speak of it as though it were two, we must consider in what particulars the old
and the new covenants agree and in what they differ.
They agree, 1. In having God as their author and
Christ as the Mediator. But Moses, some say, was the Mediator of the Old
covenant. To this we reply, that he was Mediator only as a type of Christ, who
was even then already Mediator, but is now the only Mediator without any type;
for Christ having come in the flesh, is no longer covered with types.
2. In the
promise of grace concerning the remission of sins, and eternal life granted
freely to such as believe by and for the sake of Christ, which promise was
common to those who lived under the old covenant, as well as to us; although it
is now delivered more clearly, for God promises the same grace to all that
believe in the Mediator. "The seed of the woman shall bruise the serpent's
head." "I will be a God unto thee and thy seed." "He that believeth on the Son
hath everlasting life." "But we believe that through the grace of the Lord Jesus
Christ, we shall be saved even as they." (Gen. 3:15; 17:7. John 3:36. Acts 15;
11.) We here speak of the promise of grace in general, and not of the circum
stances of grace particularly.
3. In the
condition in respect to ourselves. In each covenant, God requires from men faith
and obedience. "Walk before me and be thou perfect." "Repent and believe the
gospel." (Gen. 17:1. Mark 1:15.) The new covenant, therefore, agrees with the
old in that which relates to the principal conditions, both on the part of God,
and on the part of man.
The two covenants differ, 1. in the promises of
temporal blessings. The old covenant had many special promises in relation to
blessings of a temporal character, such as the promise of the land of Canaan,
which was to be given to the Church--the form of the ceremonial worship, and of
the Mosaic polity, which were to be preserved in the land even to the time of
the Messiah--the birth of the Messiah from that people, &c. But the new covenant
has no such special promises of temporal blessings, but only such as are
general, because God will preserve his church even to the end, and will always
provide for it a certain resting place.
2. In the
circumstance of the promise of grace. In the old covenant, the faithful were
received into the favor of God, on account of the Messiah that was to come, and
the sacrifice which he would offer; in the new, the same blessing is obtained
for the sake of the Messiah who has already come, and for the sacrifice which he
has already offered in our behalf.
3. In the
rites, or signs, which are added to the promise of grace. In the old covenant
the sacraments were various, and painful, such as circumcision, the passover,
oblations and sacrifices. In the new, there are only two sacraments--Baptism-
and the Lord's Supper--both of which are simple and significant.
4. In
clearness. The old had types and shadows of good things to come. All was
typical, as the priests, sacrifices, &c. Hence every thing was more obscure and
unintelligible. In the new, we have a fulfillment of all these types, so that
every thing is clearer and better understood, both in regard to the sacraments
and the doctrine which is revealed.
5. In the gifts
which they confer. In the old, the effusion of the Holy Spirit was small and
limited; in the new, it is large and full. "I will make a new covenant." "If the
ministration of condemnation be glory, much more," &c. "I will pour out my
Spirit upon all flesh." (Jer. 31:31. 2 Cor. 3:5. Joel 2:28.)
6. In duration.
The old was to continue only until the coming of the Messiah; but the new will
continue forever. "I will make an everlasting covenant with them." (Jer. 32:40.)
7. In their
obligation. The old bound the people to the whole law, the moral, ceremonial,
and judicial; the new binds us only to the moral, and to the use of the
sacraments of Christ.
8. in their
extent. In the old covenant, the church was confined to the Jewish nation, to
which it became all those who would be saved to unite themselves. In the new,
the church is established among all nations, and is open to all that believe of
every nation, rank, condition, or language. Remark. The old testament, or covenant, is often used in Scripture by a figure of speech, called synedoche, (in which a part is taken for the whole,) for the law, with respect to that part which is especially treated of. For in the old covenant, the law was enforced more strenuously, and there were many parts of it. The gospel was also more obscure. The new testament, or covenant, on the other hand, is for the most part taken for the gospel, because in the new a great part of the law is abrogated, and the gospel is here more clearly revealed.
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