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2. How these two dispensations differ. They were, indeed, the same for substance, both before and since the coming of Christ, as was before observed, when we considered that the covenant of grace, notwithstanding the different dispensations thereof, is but one. And this farther appears, in that the blessings promised therein were the same, to wit, redemption through the blood of Christ, and compleat salvation by him. He was the Mediator and Fountain of all that happiness which his people enjoyed, either before or after his incarnation; nevertheless, the way of administering this covenant, under the gospel dispensation, differs from its former way;

(1.) In that it was, before this, predicted and signified, that Christ should come, and therefore the Old Testament-church. waited for his appearing; and accordingly they are represented as saying, Until the day break, and the shadows flee away; turn, my beloved, and be thou like a roe, or a young hart upon the mountains of Bether, Cant. ii. 17. But the New Testament-church adores and magnifies him, as having appeared to put away sin by the sacrifice of himself, and fully accomplish the work of our redemption thereby; and, in the preaching of the gospel, he is represented as having abolished death, and brought life and immortality to light, and done every thing for us that is necessary to bring about our redemption. And this is also signified by the sacraments of the New Testament, Baptism, and the Lord's Supper, which, though they may be justly called gospel-types, or external signs of Christ, and the blessings of the covenant of grace; yet they differ from the types under the ceremonial law, not only in the matter of them, but in that they refer to the work of redemption, as fully accomplished by him, which the ceremonial law could not from the nature of the thing, be said to have done.

(2.) The gospel-dispensation differs from the legal, and very much excels it, as grace and salvation is therein held forth in more fulness, evidence, and efficacy, to all nations. This is founded on what the apostle says, 2 Cor. iii. 7-11. when comparing the two dispensations together, he calls one the ministration of death, or condemnation, and describes it, as that which is now done away, which while it continued, was glorious; the other he calls, the ministration of the Spirit, or of righteousness, and speaks of it, as excelling in glory. Whether the former is styled, The ministration of death, because of the terrible manner in which the law was given from mount Sinai, upon which occasion the people said to Moses Let not God. speak with us, in such a way, any more, lest we die; or whether it respects the many curses and threatenings, denounced in that dispensation, to deter the people from sin, we will not determine: but it is certain, that the apostle speaks of the gosVOL. II.

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pel-dispensation, as excelling in glory, which is the principal thing we are now to consider, and this it might be said to do, 1st, As grace and salvation are therein held forth with greater clearness, or evidence. This we may truly say without supposing the legal dispensation to be so dark, as that none of the church, in any age thereof, could see Christ, and the way of salvation by him, to be signified by any of its types or ordinances. We may observe, that when the apostle speaks of this dispensation, he does not say absolutely that it had no glory, but that it had no glory in this respect by reason of, or compared with, the glory that excelleth. Now the gospel-dispensation excels the legal, as to its clearness, or fulness of evidence, in that the accomplishment of the predictions, or the making good of the promises of redemption and salvation by Christ, affords greater evidence of the truth and reality of these blessings, than the bare giving the promises could be said to do; for though one gave them the expectation, the other put them into the actual possession thereof, when Christ the Substance, was, as was before observed, exhibited, and the ceremonial law had its accomplishment in him.

2dly, Under the gospel-dispensation, grace and salvation revealed therein, are attended with greater efficacy; for as the greatest part of the Old Testament-church were not so much disposed, as they ought, especially in some ages thereof, to enquire into, or endeavour to attain a clearer discerning of the spiritual meaning of the ceremonial institutions, through the blindness of their minds, and the hardness of their hearts, so the effect and consequence hereof, was answerable thereunto, inasmuch as there was but a small remnant of them, who obtained mercy to be faithful, who rejoiced to see Christ's day, and embraced the promises which they beheld afar off; whereas, in the gospel-dispensation, the word of the Lord had free course, and was more eminently glorified in those places where it was made known: but this will farther appear, if we consider,

3dly, That it excelled in glory, in regard of the extent thereof; for it was under this dispensation that that promise was to have its accomplishment, that Christ should be a light to the Gentiles, and God's salvation unto the end of the earth, Isa. xlix. 6. or that God would destroy the face of the covering cast over all people, and the vail that was spread over all nations, chap. xxv. 7. It was then that a commission was given to preach the Gospel to every creature, Mark xvi. 15. or that Christ should be preached unto the Gentiles and believed on in the world, 1 Tim. iii. 16. In this respect, the gospel-dispensation certainly excelleth in glory, and it is owing hereunto that we enjoy, at present, this invaluable privilege. But if this present

dispensation be only reckoned the dawn and twilight, or the beginning of that glory that shall be revealed at Christ's second coming, as grace is sometimes styled glory begun; or if the apostle's description of it, when he says, that we are come unto the heavenly Jerusalem, and to an innumerable company of angels, to the general assembly and church of the first-born, and to the spirits of just men made perfect, Heb. xii. 22, 23. contains an intimation, that the glory, which still remains to be revealed, is nothing else but the perfection of this present dispensation, that we may conclude that it far excelleth all others in glory.

From what has been said, in comparing the former, and present dispensation of the covenant of grace, we may infer.

[1.] The care of God extended to his church, in all the ages thereof; so that he never left them without the means of grace, which, how various soever they have been as to the matter of them, have yet tended to answer the same end, namely, leading the church into the knowledge of Christ.

[2.] We may farther infer the necessity of external and visible worship, which the church was never wholly destitute of, for then it would have ceased to have been a church; and also the necessity of divine revelation, as to what respects the way of salvation by Christ; and therefore we must not conclude, that the church was, at any time, without some beams of gospellight shining into it, or that they were left, as the Heathen are, to seek the Lord, if haply they might feel after him, as the apostle speaks, Acts xvii. 27. or that, before the gospel-dispensation commenced, salvation was to be obtained, by adhering to the light and dictates of nature, which discovers nothing of the way of salvation by Jesus Christ, or of that remission of sin, which is only to be obtained through him,

[3.] Christ's having been revealed to, and consequently known by the Old Testament church, as the promised Mes siah, may give some light to our understanding what we often read in the New Testament concerning persons believing in him, upon his working of miracles, or using some other methods to convince them that he was the Messiah, when, at the same time, we do not read of any particular discovery made to them relating to the glory of his Person, and offices, and the design of his coming into the world, which was necessary to their believing him, in a saving way, to be the Messiah. Thus when he converted the woman of Samaria, by revealing himself to be that Prophet, whom the church expected, when he told her some of the secret actions of her life, she immediately believed in him, John iv. 18, 19, 29. and many of her fellowcitizens believed on him, upon the report that she gave them hereof, ver. 39. and, when he opened the eyes of the man that

was born blind, he only asked him this question, Dost thou believe on the Son of God? and then discovers that he was the Person; and it immediately follows, that he believed and worshipped him, John ix. 35, 37, 38. And there were many other instances of the like nature in the New Testament, in which persons believed in Christ, before he gave them a particular account of his design in coming into the world, barely upon his working miracles, which gave them a conviction that he was the Messiah; whereas faith supposes not only a conviction that Christ is the Messiah, but a knowledge of his Person, and the offices he was to execute as such. This may very easily be accounted for, by supposing that the Jews had been before instructed in this matter, and therefore they wanted no new discoveries hereof; accordingly they believed in him, and worshipped him, as being induced hereunto, by those intimations that were given to them, under the Old-Testament dispensation, that the Messiah, whenever he appeared, would be the Object of faith and worship.

[4.] Since the gospel is more clearly preached under this present dispensation, than it was before; this tends to aggravate the sin of those who despise Christ, as revealed therein, as our Saviour says, This is the condemnation that light is come into the world, and men loved darkness rather than light, because their deeds are evil, chap. iii. 19. Before our Saviour's incarnation, the Old Testament-church might be said to reject the covenant of promise, or not regard the gospel contained therein; but, under the New Testament-dispensation, sinners reject the covenant of grace, as confirmed, ratified, and sealed, by the blood of Christ; and, as the apostle says, Count the blood of the covenant wherewith he was sanctified, an unholy thing, and therefore are thought worthy of much sorer punishment, Heb.

x. 29,

QUEST. XXXVI. Who is the Mediator of the Covenant of Grace?

ANSW. The only mediator of the covenant of grace is the Lord Jesus Christ, who being the eternal Son of God, of one substance and equal with the Father, in the fulness of time became man, and so was and continues to be God and Man, in two entire distinct natures, and one Person for ever, QUEST: XXXVII. How did Christ, being God, become Man?

ANSW. Christ, the Son of God, became Man by taking to himself a true body, and a reasonable soul, being conceived

by the power of the Holy Ghost, in the womb of the Virgin Mary, of her substance, and born of her, yet without sin.

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TEXT to the covenant of grace, and its various administrations, we have, in some following answers, an account of the Mediator thereof, who is set forth in the glory of his Person; the offices that he executes, and the estate in which he either was, or is, together with those accessions of glory, with which he shall perform the last part of his work in the close of time. The first thing to be considered, is the constitution of his Person, as God-man, Mediator; and here,

I. He is set forth as the only Mediator of the covenant of grace. How we are to understand his being Mediator, has been already considered *, and it was observed, that he did not make peace, by intreating, that God would remit the debt, without giving that satisfaction, which was necessary to be made, for the securing the glory of the divine justice. Herein we militate against the Socinians, who suppose him to be styled a Mediator, only because he made known unto the world those new laws contained in the gospel, which we are obliged to obey, as a condition of God's being reconciled to us; and giving us a pattern of obedience in his conversation; and, in the close thereof, confirming his doctrine by his death; and then interceding with God, that, on these terms, he would accept of us, without any regard to the glory of his justice, which he is no farther concerned about, than by prevailing that it would desist from the demands which it might have made, and so pardon sin without satisfaction; But this is directlycontrary to the whole tenor of scripture, which represents him as giving his life a ransom for many, Matt. xx. 28. upon which account it is said he made peace through the blood of his cross, Col. i. 20. and that God brought him again from the dead through the blood of the everlasting covenant, as the God of peace, Heb. xiii. 20. and, at the same time, appeared to be a God of infinite holiness and justice, and Christ a Mediator of satisfaction: But this will be farther considered, when we speak concerning his Priestly office t.

That which we shall, at present, observe is, that he is styled the only Mediator: Thus it is said, There is one Mediator between God and men, The man Christ Jesus, 1 Tim. ii. 5. In this we oppose the Papists, who greatly derogate from the glory of Christ by pretending that the angels, and glorified saints, are mediators of intercession, and that they not only offer up supplications to God in the behalf of men here on earth, but with them they present their own merits, as though Christ's *Sec Page 379. Vol. I. See Quest. xliv.

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