see on what terms he must mediate, and what things he, as a Surety, must fulfil. As the rights of Deity must be vindicated, so the Father, in the economy of salvation, supports them, and prescribes to the Son, as Mediator, these terms or conditions upon which sinners are to be saved. The Son accedes. According to these he was set up from everlasting, and sinners. were chosen in him to enjoy eternal life. In consequence of this transaction he appeared in the world, obeyed the law; suffered, the just for the unjust; and became the end of the law for righteousness to every one that believeth. These terms are so often and so clearly expressed in the sacred oracles that I need not stay to prove it.

THIS transaction may be viewed as properly a covenant. The contracting parties are, in all respects, perfectly equal, and free of all antecedent obligation to each other, so that the one cannot, by any right of natural superiority, prescribe to the other. In cases where one of the parties exists in a state of dependance upon the other, prior to any contract, he is under an obligation to perform these same things about which they contract. The superior has a moral right to dictate any terms in a contract that he thinks proper, and the inferior must receive them. This gives it, in the first instance, the very nature and form of a law, binding the other party to receive and observe it. When a promise of some good, not otherwise attainable, is annexed by the superior to the performance of the obedience prescribed, and the inferior freely accedes to the terms in order to obtain the promise, it assumes the nature of a covenant; or rather an instrument or deed of conveyance of the good promised. Of this sort was the transaction between God and Adam. The cove

nant with the Mediator was very different. He was under no obligation prior to his voluntary stipulation. He indeed says he received a commandment from the Father to lay down his life. This, if taken strictly, as a precept, implies the authority of the Father; but this authority is consequent to Christ's own voluntary engagement. It is in consequence of the economical scheme, in which the Father holds a superiority, that he, rather than the Son, is represented as making the covenant. "I have made a covenant with my chosen, I have sworn unto David my servant." Psalm lxxxix. 3. Though there is an allusion to the typical David in the psalm, yet He to whom the throne of David was promised, is principally intended. Nor will the tenour of the psalm agree well to any other. The descrip+ tions are too sublime, the promises too extensive, the kingdom too durable, and the blessing too great, to be connected only with a type. In making this covenant he proposed the end to be accomplished, prescribed the conditions, and made the promises. But we are certain that the Son also stipulated with the Father, to perform these conditions, and, by so doing, make way for the fulfilment of the promises. This is evidently implied in the promise concerning the Messiah's reign and the administration of the affairs of his kingdom. "Behold the man whose name is the BRANCH:-he shall build the temple of the Lord; and he shall bear the glory, and shall sit and rule upon his throne; and he shall be a priest upon his throne: and the counsel of peace shall be between them both." Zech. vi. 12, 13. Zerubbabel and Joshua cannot be intended, nor the royal and sacerdotal offices in Christ, but Jehovah and the Branch, between whom only the counsel of peace was formed, and by whom it is executed.

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Though the prophecy relates to the application of the covenant to the church, yet the joint execution of it by them, necessarily presupposes their mutual transaction. In another striking prophecy the same truth seems to be still more explicitly asserted. Jehovah, having promised the restoration of Judah and Israel, in the latter days, from all nations where they had been dispersed, and having promised them a blessed state of peace and safety under the gospel, subjoins this remarkable promise, "And their nobles shall be of themselves, and their GOVERNOR shall proceed from the midst of them; and I will cause him to draw near, and he shall approach unto me: for who is this that engaged his heart to approach unto me? saith the Lord." Jer. xxx. 21. These words, "Who is this?" are so emphatical in the original, that they cannot be expressed in a translation. They are certainly intended to excite admiration, and to denote some extraordinary character. This could be none other than the Messiah, who was to proceed from the Jews, and was to be their Governor, the same as "David their king," ver 9. whom God promised to raise up unto them, Compare Ezek. xxxiv. 23, 24. and xxxvii. 24. Hos. iii. 5. "He engaged his heart." The word signifies to become surety for another. Thus Judah when urging his father to let Benjamin go down to Egypt, said, "I will be surety for him." Solomon also says, "He that is surety for a stranger shall smart for it." Christ had, from everlasting, become surety to God for sinners, to pay their debt, and answer every claim that the law could make upon them. them. In consequence of this engagement, he approached unto him, and poured out his soul unto death, as the price of their redemption paid into the hand of his Father,

By this covenant Christ was constituted the head of the elect; all the concerns of their salvation were put into his hand; and all the promises were made to him. This was exceedingly proper. If he charged himself with all their debt, whether of obedience or suffering, it was fit he should be entrusted with that store of blessings from which they were to be supplied, and with the sole management of every thing relating to their salvation; "that in all things he might have the pre-eminence." All the promises in the covenant are made to him, as head and representative of his people, according to that covenant, as all promises in the first covenant were made primarily to Adam. Some of these promises belong exclusively to himself, and terminate on him, in their accomplishment, fitting him. for his work. These were not made to the elect, nor concerning them, nor could they be formally fulfilled to them, though they derive manifold advantages from the completion of them to their Surety. Besides the promise of direction, aid, and encouragement, in his work he had also the promises, of being made "heir of all things, of a numerous seed, an everlasting kingdom, and a name above every name." But all the promises that are made to sinners in the gospel were made to Christ in the covenant. They could not be made to the elect, as they did not then exist; but they were made concerning them, to their Surety. They are all in him, Yea; and in him, Amen." The sum of all these promises is eternal life, including every gracious enjoyment leading to it. This, the Apostle says, "God, that cannot lie, promised before the world began." Tit. i. 2. The same Apostle informs us that, "To Abraham and his seed were the promises made. Not to seeds, as of many; but as of

one.

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And to thy seed, which is Christ." Gal. iii. 16. In this way was grace given us in Christ Jesus before the world began." In the same way "are they the sure mercies of David." They contain all saving blessings promised to Christ, secured by him, and treasured up in him, as the head of his people.

WHEN this twofold view of the promises is considered attentively, the transaction between God and Christ will appear both in the form of a Covenant and a Testament. In respect to Christ, to whom conditions were prescribed, and promises made of a name above every name, and who engaged to perform these conditions, it is properly a covenant. A bloody death was the condition of it, and by it peace and reconciliation between God and sinners were to be secured, and the remission of all sin conferred. In respect to the ele&t it is more properly a testament, or deed for conveying property. God graciously intended to convey the heavenly inheritance to such as he chose in Christ to be heirs of it; and made a grant in their favour to the Son as their representative head, authorising him, on the condition already mentioned, to transfer it to them. He performed the condition, redeemed the forfeited inheritance, and acquired a full right to convey it to the legatees. This is clearly expressed by Christ himself. Luke xxii. "I appoint unto you a kingdom, as my Father hath ap. pointed unto me; that ye may eat and drink at my ta ble in my kingdom." The deed of the Father was federal, the deed of Christ is testamentary. This gives us a twofold view of the blood of Christ. His death as a Surety sealed the Covenant, being a fulfilment of the cendition of it; his death as Testater ratified the promises in that covenant which related to the elect, in virtue of which they assumed a testamentary form. It