A Discourse of the Two Covenants, Book 2 · Chapter 2 · Section 2

A Discourse of the Two Covenants · Book 2 · Chapter 2 · Section 2

p. 137SECT. II. The Covenant of Grace made with Chriſt, as the Churches Head.

§. 1. THat the Lord Jeſus Chriſt is the perſon with whom primarily and principally the ſecond Covenant is made, muſt be conſidered two ways, (1) In reſpect of the Office that he hath undertaken. (2) As he is the head of the Church, and makes up one body with them. And theſe two are to … diſtinguiſhed, and have in the Covenant diſtinct conſiderations; for there are ſome promiſes that belong unto Chriſt alone, as made unto his office, the promiſe of bringing Jacob to him, of aſſiſtance and acceptance in the work of juſtification by his righteouſneſs, and the honour of having a name above every name, and the Angels of God to worſhip him, of a reſurrection from the dead, without ſeeing corruption; which though promiſed unto David, yet never was fulfilled unto any of the Types, but in his own perſon, as the Apoſtle ſets it forth, Acts 13.36, 37. For David ſaw corruption: And there are other promiſes that are made unto him as he is our Head, and to us in him, in which together with him, we have a ſhare, and are made partakers. And there are ſome acts of office which belong unto him alone, which though we have benefit by, yet we have no ſhare in; for redemption belongs unto him alone, and there is no other name given under Heaven, but one Mediator between God and man, the man Chriſt Jeſus: and as there is but one Mediator for ſatisfaction, ſo but one for interceſſion alſo; for none hath to do with the Cenſer to offer Incenſe upon the Golden Altar, that hath not alſo to do at the Brazen Altar to offer ſacrifice; and though in our juſtification, Juſtitia Mediatoris, the righteouſneſs of the Mediator is imputed unto us, yet not Juſtitia Mediatoria, not the mediatory righteouſneſs: The righteouſneſs of the Mediatorſhip belongs to him alone, who is Jehovah our righteouſneſs.Jer. 23.6.Jer 23:6 Therefore this firſt branch of the Covenant, though it were made with Chriſt for us; (for whatever he was, and whatever he did was for us, for us he deſcended into the lower parts of the earth, and for us he aſcended far above all Heavens) yet it was not a Covenant made with us formally; for the acts were to be performed by him without us, and the promiſes made unto him, p. 138though for our good, yet were not made unto us: But the Covenant that now we are to ſpeak of, is the Covenant of Grace made with us, but with Chriſt primarily and principally and with us in him, as he is the head and we his members.

Doct. The Covenant of grace made with the Saints, is primarily and principally made with Chriſt, as he is the Churches head, and the ſecond Adam. In the opening of this Doctrine, I will (1) give you ſome Demonſtration for the proof of it. (2) Give you the Reaſons or Grounds of it. (3) Anſwer ſome Objections that may ariſe againſt it. (4) Make Application of the point. 1. The arguments and demonſtrations for the proof of it are many.1 Cor. 15.47. Rom. 5.14.1 Cor 15:47Rom 5:14 1. The Lord Jeſus Chriſt is the ſecond Adam; Adam is ſaid to be the type of him that was to come: Now wherein did this type lye? The firſt Adam was a publick perſon, a repreſentative head; and there were two things that made him ſo. (1) He received a Covenant for his poſterity; the Covenant was made with them, but with them in him; therefore in him all ſinned. (2) There was an Image laid up in him, not only for himſelf, but for all his poſterity; and they did all bear the Image of the earthy: ſo is Chriſt the ſecond Adam, being a publick and common perſon in both reſpects, as he had a Covenant made with him; and therefore as we are ſaid to bear the Image of the heavenly,Iſa. 49.8.Isa 49:8 1 Cor. 15.49. ſo he is ſaid alſo to be given as a Covenant to the people, Iſa. 42.6. Therefore as the firſt Covenant was made primarily and immediately with the firſt Adam, ſo was the ſecond Covenant made primarily and immediately with the ſecond Adam alſo.

2. How do all the Saints come into the ſecond Covenant? How does a man become a Covenanter here? How does a man become a Covenanter in the firſt Covenant? It is by Union with the firſt Adam; we muſt be one with him, before we can ſin in him; and therefore Angels are not guilty of Adams ſin, nor men of the Angels ſin; becauſe they were not one with them, they came not under their Covenant. So all men do come under the Covenant of Grace, as they are one with Chriſt the head of the Covenant, Gal. 3.29. If you be Chriſts, you are Abrahams ſeed, and heirs alſo of the promiſe: ſo that as there is not a new Covenant made with every man that is born into the world, but the old Covenant made with Adam in his Creation ſtands ſtill in force, only (as ſoon as a man is born and becomes a man, he is one with the firſt Adam, and is ſo reckoned and counted by God, as under this repreſentative head;) ſo there is not a new Covenant made with every believer, for they all come under Abrahams Covenant, and Davids Covenant, even the ſame Covenant that was made with Chriſt, only they become one with him as members of his body, and ſo they are repreſented and counted by God as under this head, and ſo under this Covenant; therefore in Converſion there is a double change. (1) Moralis, moral, which is a change of a mans Covenant, becauſe there is a change of a mans head; and then (2) Realis, real, or a change of a mans Image, becauſe there is a change of a mans ſpirit, and a man receives another ſpirit different from the ſpirit of this world: but then there is this difference, Our Union with the firſt Adam is natural and neceſſary, we being originally contained, and ſeminally repreſented in him; but the other is voluntary and by conſent, as between a man and his ſurety, who are one in conſpectu fori, in legal account, by the mutual conſent of both parties. Chriſt out of his free love conſenting to repreſent us, and we by an Almighty Power (the Spirit of God giving an effectual power to the will), conſent unto Chriſt to be one with him, and to be repreſented unto God by him: ſo then, as Chriſt has the preheminence in all other things, as he is firſt elected, and we in him; ſo he is primus foederatus, the firſt federate, and we in him, and no otherwiſe in the Covenant but as we are one with him: for if there be a Covenant made between two, and yet afterwards another by conſent of parties be taken into the ſame Covenant; it muſt be granted, that he was not firſt in the Covenant, but came in by conſent, and at ſecond hand.

3. In whom the righteouſneſs of the Covenant is, with him primarily the Covenant was made; but the righteouſneſs of the Covenant is to be found in Chriſt alone; he is made unto us of God,Jer. 23.6. 1 Cor. 1.30. Heb. 7.22.Jer 23:61 Cor 1:30Heb 7:22 Righteouſneſs, Sanctification, and Redemption, and therefore he is the ſurety of the Covenant: he is one that did ſtrike hands with the Lord, and did ingage himſelf for our debt. Now in a ſuretiſhip there are two things: (1) The principal one that is chiefly bound to pay the debt, and of whom in a legal way the creditor will expect it. 2. In caſe of failure of the party, the ſurety is engaged for it as truly as if it were his own: now in the firſt reſpect Chriſt is not ſo properly a ſurety, for God did never make a Covenant with Chriſt with any intention to exact or expect any thing of us:Pſal. 89.9.Ps 89:9 but I have laid help upon one that is mighty, which is a word often uſed of Chriſt: he is called the mighty God, Iſa. 9.6. and Pſal. 45.3. Gird thy ſword O moſt mighty; as if the Lord had ſaid, I know that theſe will fail me, and are every way unable p. 139to pay, therefore I will lay it upon a ſubſtantial perſon, one that has ability to give me ſatisfaction, and of him will I expect the debt. But in the ſecond reſpect it is, that Chriſt is ſaid to be the ſurety, as one that has undertaken to pay in our ſtead what we were never able, neither could it be expected from us; Chriſt became a ſurety of the ſecond Covenant and every part thereof, he did not only undertake to ſatisfie God in his Law and Juſtice, both in reference to the Precept and the Curſe that all lay upon him as his debt, he being made ſin for us, and a curſe for us, and we by the imputation of it as being in him are excepted from it; for in his juſtification we were juſtified alſo; for he died as the ſurety of the Covenant, and ſo he roſe, and therefore is ſaid, 1 Tim. 3.16. to be juſtified in the ſpirit: as he is ſaid to be quickened in the ſpirit, 1 Pet. Heb. 9.14.Heb 9:14to offer himſelf by the eternal ſpirit of the godhead; and being raiſed thereby, he is ſaid in his reſurrection to be juſtified, becauſe that did declare that the debt was paid; and therefore God ſent an Angel as a publick Officer and Miniſter of juſtice to roll away the Stone, and to let him out of Priſon, and therefore, 1 Cor. 15. the Apoſtle doth reaſon from the reſurrection of Chriſt, that if he be not riſen, we are yet in our ſins, but Chriſt being riſen, and thereby juſtified, we alſo are juſtified and accepted, becauſe that did declare that the debt was paid by our ſurety, and he receiving a diſcharge, in him we are diſcharged alſo: Moreover, as the ſurety of the Covenant, he hath not only undertaken to pay our debt, but alſo to work in us whatever God requires of us ſhould be done by us in the Covenant of Grace; ſo Pareus ſays, he was a ſurety, ſpondens Deo populi nomine fidem & obedientiam: So that the righteouſneſs of the Covenant being only to be found in him, and to be made ours by imputation, and a gracious acceptation, as we are one with him; thence it doth plainly appear, that the Covenant is made with him in the firſt place, and we come to have an intereſt in the everlaſting righteouſneſs of it at ſecond hand, as we are one with him; and ſo we are made the righteouſneſs of God in him, 2 Cor. 5. laſt.

Queſt. But is not the righteouſneſs of the Covenant required of us alſo?

Anſw. It is true, that perfect obedience in nature and life is required of us, as well as of Adam in the ſtate of innocency, and ſo far as we come ſhort of it, we ſin; but yet in the Covenant of Grace it is not required as the righteouſneſs of the Covenant, and as that righteouſneſs by which I am to ſtand righteous before God, (as afflictions in the Covenant of Grace, are not laid upon the Saints for ſatisfaction to God, but for correction, &c.) but it is required and that perfectly, 2 Cor. 7.10. That we ſhould cleanſe our ſelves from all filthineſs, and perfect holineſs in the fear of God, to manifeſt the truth of our union with Chriſt. The branch cannot bear fruit of it ſelf;Joh. 15.5.John 15:5 without me, ſaith Chriſt, you can do nothing; and you do hereby manifeſt that you are one with me: As James 2.24. Abraham was juſtified by works; according to James, a man is juſtified not by Faith only, and yet Paul ſaith, that a man is juſtified by Faith alone, without the works of the Law, Rom. 4. A mans faith doth juſtifie his perſon before God, and a mans works do juſtifie his faith before men, and it is that we may ſhew forth the vertues of him that hath called us,1 Pet. 2.9.1 Pet 2:9 and that it may appear that our union with Chriſt is not a notion, and no more, but that it is real and powerful; and our Faith is lively, becauſe it is a working Faith; and this righteouſneſs now imputed unto us, as we are in him, he will never leave till he hath perfected in us, Epheſ. 5.27. That he may preſent us unto himſelf without ſpot or wrinkle; this is a work that he hath undertaken unto his Father, but yet ſo as the righteouſneſs of the Covenant is to be found in him alone, and made to be imputed only as we are one with him in Gods account and acceptation; ſo that ſtill the Covenant is made with him primarily, becauſe in him only the righteouſneſs of the Covenant is to be found, and comes unto us at ſecond hand.

4. All the promiſes of the Covenant are made unto him primarily, and unto us only at ſecond hand, and as we are one with him; they are made firſt unto him, and therefore they are called the ſure mercies of David, and Epheſ. 1.3.Iſa. 55.3.Isa 55:3 God has bleſſed us with all ſpiritual mercies in heavenly places in Chriſt: 2 Cor. 1.20. they are made in him, that is, unto us as we are in him, and ſo they are accompliſhed: If the promiſes of God were by deed of gift only from the free grace of God, they might be made unto us immediately, for God may give to whom he will; but they are all of them a jointure, or an endowment upon a Marriage, which can neither be either rationally or legally claimed without an intereſt in the perſon. All the Promiſes are as the lines and circumference, they all meet in union with Chriſt as the center; for they are all made unto Chriſt, and unto us only ſo far as we are members of Chriſt, Gal. 3. laſt. Being Chriſts we are become heirs of the Promiſe, and no otherwiſe. God deals with a people p. 140in this, as a Father takes an inheritance of a Child in his infancy, or it may be unborn, and he keeps it in his own hands for him till he comes to years, and then puts him into poſſeſſion thereof: So it is with the Saints, they are maintained a long time in the womb of Gods election, before they are brought forth in a work of calling and regeneration; and being called, they are not capable of receiving of many of the promiſes, they are in their infancy, but yet theſe promiſes are conveyed from God to Chriſt as an inheritance, which he receives as a publick perſon, a common Father in their behalf, which in Gods time he will put them alſo in poſſeſſion of.

5. All the graces of the Covenant be firſt beſtowed upon him: The Spirit, as the Oil, is poured firſt upon the head, and afterwards it runs down upon the skirts of his garments, Pſal. 133.2. So Pſal. 45.7. He is anointed with the oil of gladneſs above his fellows, and 1 John 2.20. We receive an unction from the holy one; Joh. 1.16. Of his fulneſs we receive grace for grace. 1 Joh. 5.11. God has given us eternal life, and that life is in his ſon: It is laid up in him as in a common treaſury, even the whole Image of God, that he doth intend to beſtow upon us in grace and glory, it is given unto us, and laid up in him for us, but yet it is in him, and not in us; he has received the ſpirit without meaſure, he is the Son of righteouſneſs,Iſa. 6.57.Isa 6:57 and our healing is in his wings. There are, as you may ſee, three ſteps or degrees of conveyance in this life, (1) The living Father as the fountain. (2) Chriſt ſaith, I live by the Father. And it is given him to have life in himſelf, as the chanel or way of conveyance. (3) You live by me: All the graces of the Covenant do actually belong unto him, and unto us, as we are one with him, and therefore it is commonly called the grace of the Lord Jeſus Chriſt, as that which is originally in him, as in the fountain or principle, and conveyed unto us only by union; as we are members of his body, ſo we have an influence from him as the head, and no otherwiſe.

6. All the priviledges of the Covenant do primarily belong to him, and unto us only as we are in him; he is the Son, and from him we receive power to become the Sons of God; he is the heir,Jo. 1.12. Pſal. 8.4. Heb. 2.John 1:12Ps 8:4Heb 2 and we co-heirs with him, Rom. 8.17. He has put all things under his feet, all ſheep and oxen, &c. This is ſpoken primarily and principally of the man Chriſt Jeſus, he is called Gods ſervant, and in him we are ſervants alſo; he is a King and a Prieſt, and we are made by him Kings and Prieſts unto God the Father, Rev. 1.6. he is the firſt beloved, and we in him; he firſt accepted, and we in him; he firſt juſtified, and we in him; he firſt overcomes, and we in him; we overcome by the blood of the Lamb, and by the word of our Teſtimony; we ſit together in heavenly places: He judges the world, and we in him; and when we come to Heaven, we ſhall but enter into our Maſters joy. Thus every thing that concerns the Covenant belongs firſt unto him, and then unto us; and therefore we may ſafely conclude, that the Covenant made with the Saints of Chriſt, it is with Chriſt primarily and principally, and with us at ſecond hand.

7. Laſtly, the great and principal reſpect that God hath in this Covenant is to him alone, and unto us only as we are in him, in all the tranſactions of the Covenant. (1) In all the ſervice that we tender unto God, by vertue of this Covenant, God doth not primarily reſpect it as it comes from us, but as it comes from Chriſt, as fruit in him, Joh. 15.2. 1 Pet. 2.5. as the Lord doth not meerly make that a ground; for Chriſt ſays, I do not ſay that I will pray the father for you, Jo. 16.27.John 16:27for the father himſelf loves you; he would thereby pitch their faith upon another ground, to aſſure them, that the prayers he makes in our behalf are anſwered, and that it is the love of the Father, as well as the mediation of the Son; but he loves them in him alſo, and therefore reſpects their prayers principally as they do proceed out of the Angels hand. (2) In all the mercies of the Covenant, the primary reſpect is unto him, and it is beſtowed upon you only for his ſake: For thine own ſake, and for thy words ſake: 2 Sam. 7.21.2 Sam 7:21Which Glaſſius and ſome others do apply unto Chriſt, that Word of the Father; though it may be meant, as others do expound it, for his own promiſe ſake, reſpecting his truth, Mic. 7. laſt. therefore Zach. 1.14. though they pray never ſo long, Seventy years, yet it is never accompliſhed till Chriſt prays, and then the Lord anſwers the Angel with good words, and comfortable words, he is by and by zealous for Jeruſalem: And therefore Daniel ſays,Dan. 9.17.Dan 9:17 Hear the prayer of thy ſervant, cauſe thy face to ſhine upon thy ſanctuary that is deſolate, for the Lords ſake. Now if all things that concern the Covenant be in this manner made unto Chriſt primarily, and unto us only as we are in him; to him for his own ſake, and unto us only for his; this doth plainly ſhow, that the Covenant of Grace, though it be made with the Saints, yet it is primarily and principally made with Chriſt.

§. 2. Now we come to the Grounds, why this Covenant muſt be made with Chriſt firſt, and with us only as we are members of Chriſt, and in him. 1. Becauſe the Covenant of Grace is a tranſcript of the eternal purpoſe of God in election, and doth fully ſet forth p. 141the way how the ends of Gods electing love ſhould be effected. Now the ends of Gods electing love are (1) The praiſe of the glory of his Grace. (2) The glory of his Son. (3) The holineſs and happineſs of the Saints. Theſe ends are ſuitably accompliſhed by this Covenant, Epheſ. 1.3, 4, 5.Epheſ. 1.3, 4, 5.Eph 1:3Eph 1:4Eph 1:5 He has bleſſed us with all ſpiritual bleſſings in heavenly things in Chriſt, according as he has choſen us in him. Here three things are obſervable, (1) It is ſpoken of Chriſt as Mediator, as God-man; for in him we are bleſſed, in him we are choſen; but our bleſſings proceed from Chriſt as Mediator. (2) The order of the election, we are choſen in him, that is in him as the head; and therefore he is firſt elected, as he is firſt beloved: In whom I am well pleaſed; well pleaſed with his people,Matt. 3.17.Matt 3:17 all the members of Chriſt, but firſt with Chriſt, and with them only as they are in him, and one with him. (3) According to this order, ſo are all the bleſſings of the Covenant of Grace diſpenſed; for he hath bleſſed us in him, as he hath choſen us in him; according to the order of election, ſuch is the order alſo of benediction: Now the bleſſing of the Covenant of Grace being only in purſuance of the Election of God, the Order of God therein muſt be anſwerable to the Election, which is firſt of Chriſt, and afterwards of all the Saints of God in him. It's true, there is but one Election, as there is but one Covenant; but yet there is an Order in Election, as well as there is in the Covenant; firſt Chriſt is elected, and we in him; as the Lord entred into Covenant firſt with him, and with us in him as a head. Here conſider [1] that the great and the higheſt end of the counſel of God in Election next unto his own glory, was the glory of his Son; for this is the Order of God, that the Father may be glorified in his Son, and the Son glorified in the Saints; and in the laſt day Chriſt ſhall be admired in them that believe, 2 Theſ. 2.10. and that in the glory of Chriſt God the Father may be glorified, and that God may be all in all, when the Son alſo is ſubject to him. Therefore they that make Chriſt to be choſen only, in remedium peccati, 1 Cor. 15.1 Cor 15and bring him in only by accident for the reparation and reſtitution of man fallen, I think, entertain an opinion diſhonourable to Chriſt, and far below that great plot of God in Chriſts Election. He is ſaid to be the firſt-born of every creature; Col. 1.15.Col 1:15which I conceive not to be ſpoken ſimply of Chriſt as God, but as Mediator; it is ſaid before, that he is the image of the inviſible God: If it be ſpoken of him as God, then he is equally inviſible with the Father; but as Mediator in whom all the glorious Attributes of God do ſhine forth, ſo he is the Image of God; and ſo I conceive it to refer to the Election of Chriſt, as being Jeſus the firſt-born in the womb of Election; the like unto that is Prov. 8.23, &c. and in the firſt going forth in his Decrees towards the creature, therefore Chriſt was firſt elected; and the higheſt ends of God in the counſels of Election, next unto the glory of himſelf, was the glory of his Son. [2] This glory of the Son he doth intend to accompliſh two ways. (1) He will in the fulleſt manner communicate himſelf to the Son, he will in the higheſt way delight in him; there could not be towards any creature the fulleſt communication and communion, becauſe all communion is founded in union, and the higher the union, the more glorious the communication: Now between God and the creature there was a natural union, as between the cauſe and the effect; and there was a voluntary union by Covenant; and anſwerable to theſe was the communication of God to the creature either ordine naturae, or gratiae; but yet there being a higher union, this muſt make way for a higher communication; and therefore God intending to communicate himſelf to his Son in the higheſt way, he doth firſt in order priviledge him to be perſonally united to a created nature, and in this nature he can take full delight, which he could not do in any meer creature whatſoever; for the more of God is in any creature, the more God can delight in it; and the leſs of God, the leſs delight: Now it is only in Chriſt, that the fulneſs of the Godhead doth bodily dwell, and he is his Image, therefore there can be a full delight in none but in him; he charges his Angels with folly, not with actual but poſſible folly, but yet the humane nature of Chriſt is impeccable by reaſon of its union; for actiones ſunt ſuppoſiti, and therefore in him he takes full delight.Iſa. 42.1.Isa 42:1 (2) God did intend to glorifie his Son, by making him the fountain of all that goodneſs and glory that ever he did intend to beſtow upon the creatures, that he ſhould be a fountain of all good unto the creature upon whom he ſet his love, ſutable unto their condition and neceſſity. [1] If the elect Angels retain their integrity and keep their firſt habitation, abide in the truth, Chriſt ſhould be to them medium confirmationis. [2] If man be fallen, he ſhall become unto him medium reconciliationis. And this I conceive to be the Order of the Election of God, he doth chuſe Chriſt as the perſon to whom he will in the fulleſt manner communicate himſelf, and in whom he will glorifie himſelf in the higheſt way, and as that perſon that ſhall be the fountain of all good to the creature ſutably unto their neceſſity and condition, whatever they be; if they ſtand, to confirm them, if they fall, to repair them: And ſo he was firſt choſen and elected, and they in him as in their head; and ſo the Lamb hath a p. 142Book of life, Rev. 13.8.Rev 13:8as well as the Father, and he ſaith, all theſe are mine, and mine are thine; there is not a ſoul in Gods Book that is not in Chriſts Book, they were choſen in him, and given unto him in their Election. Now the Covenant of Grace is but a Copy or counter-pain of this electing love of God; it muſt therefore proceed in the ſame way that election doth; election is firſt of Chriſt as the head, and of us in him.

2. The new Covenant was given in the hand of a Mediator, Gal. 3.19. therefore after the fal… there could be no Covenant made with man immediately, but with a ſecond, or a middle perſon, a days man, that might lay hold upon both. This is evident, 1. from the neceſſity of a ſatisfaction,Job 9.Job 9 ſome have very curiouſly diſputed, Ʋtrum Deus per potentiam abſolutam poteſt peccata remittere ſine ſatisfactione? Whether God could pardon ſin without ſatisfaction,Matt. 36.39. meerly out of ſovereignty and prerogative? But Chriſt ſaith, If it be poſſible, let this cup paſs from me; nevertheleſs not as I will, but as thou wilt: And it ſeems to me to ſilence all ſuch diſputes, when I conſider, that every creature is ſubject to the will of the Creator, by the Law of his creation; for there are many acts of ſovereignty, that belong to the Creator. (1) To appoint the creature an end, and to give it a Law, which may bring it unto this end. (2) That this Law every creature is bound to obey, and yield obedience to, from his own election and choice: For it muſt be reaſonable ſervice, Rom. 12.1. and a man muſt chuſe the way of truth. (3) That every aberration or deviation from this will of the Creator, hath an evil and an iniquity in it, being an undue act, that doth intrinſically carry with it great obligation to puniſhment. (4) That the ſame Law-giver that hath power to give the Law, hath alſo power to threaten, and inflict a Curſe, and puniſhment for the tranſgreſſion of that Law. (5) Mans ſin being wilfull, (a choſen tranſgreſſion) the puniſhment whereof he was before inſtructed in, he doth moſt juſtly bring himſelf under that Curſe and puniſhment that God had threatned upon ſuch a tranſgreſſion: For God was his judge, having given him a Law; as before he was his Creator, in giving him a being: he was ſubject to his will, as his Creator; and was ſubject to his ſentence, as his Judge. (6) This ſin God could not ſuffer to go unpuniſhed. [1] In teſtimony of his holineſs, that he might ſhew that he was of purer eyes than to ſuffer it, Hab. 1.13. and that no evil could dwell with him, Pſal. 5.6. being that which he hates, and therefore can be contented with nothing but its deſtruction, [2] Becauſe of the Covenant wherein the truth and faithfulneſs of God was ingaged, The day thou eateſt thou ſhalt dye: He had eſtabliſhed a Law againſt ſin,Matt. 5.18.Matt 5:18 which he could in no wiſe aboliſh, for Heaven and Earth ſhall paſs away rather than one tittle of it. It was ſtrange if that which did provoke the juſtice of God unto the execution of the Law, ſhould procure the abrogation of the Law; therefore here is only place for a puniſhment to be inflicted, but none for a Covenant to be eſtabliſhed, without a Mediator: For the old Covenant is broken, and till there be a way found to ſatisfie the Curſe of the firſt Covenant, there can be no place for a ſecond. Now this ſatisfaction muſt be in our ſelves, or in ſome other that ſhall undertake it, by the appointment and acceptation of God in our behalf. In our ſelves it is impoſſible, the redemption of a Soul is ſo great; for whatever man can do for time to come, is but a debt; and to pay a debt or ſervice that we owe at preſent, will not ſatisfie for a debt that we contracted before; and the demerit of ſin is infinite, being againſt an infinite God; infinite glory is debaſed, and infinite juſtice deſpiſed; and man is but finite in his being, and his ſervices are all but finite, and between finite and infinite there can be no proportion; therefore there can be no ſatisfaction; for ſatisfaction is that which is equivalent, &c. Wherefore if the Lord will be ſatisfied, it cannot be in a mans ſelf, therefore it muſt be in a Mediator:1 Tim. 2.6.1 Tim 2:6 And whereas there is a double need of a Mediator, one of Interceſſion, and the other of ſatisfaction, there is ſuch a one required; and ſo was Chriſt. Thus the ſecond Covenant is a Covenant of friendſhip,Hoſ. 2 19. Rev. 19.Hos 2:19Rev 19 Abraham my friend; and it is a Marriage Covenant, the bride the Lambs wife; and God could not take a creature into his boſom immediately, unleſs his Juſtice were ſatisfied; for by the rules of his government he muſt deſtroy them, he could not covenant with them, or propound any terms of reconciliation to them, the Curſe of the firſt Covenant muſt be born, and thereby aboliſhed. Thus God could not enter into Covenant with man immediately, but it muſt be by a Mediator, that ſhould bear the Curſe, and ſatisfie the Covenant. 2. This Curſe being born, and ſatisfaction being made, God could not enter into Covenant with man immediately in the ſecond Covenant, for he did intend it ſhould be an everlaſting Covenant, that by which all the elect ſhould be ſaved;2 Sam. 23.5.2 Sam 23:5 This is all my hope, and all my ſalvation, ſays David, &c. Now there is no creature that is intrinſically unchangeable, either in his being or working; the beſt of the creatures, the Angels, are ſubject to change, he is ſaid to charge them with folly, not with actual, but with poſſible folly all of them; for they be of themſelves, and in their own nature ſubject to change; and ſo was man before his fall: Therefore much more muſt he be ſo afterwards. p. 143If the Lord ſhould have received a ſatisfaction for his ſin in Chriſt, and afterwards left him in the hand of his own Counſels, man would have immediately brought himſelf into the ſame condition, and would have had great need of a new ſatisfaction, and ſo Chriſt might have ſuffered often, and have become, as the beaſts were, a daily ſacrifice; therefore Chriſt is called the ſurety of the better Covenant, Heb. 7.22.Heb 7:22not only a ſurety of the old Covenant in paying our debt, but of the better Covenant in undertaking our duty, that by the one he may deliver us from ſin, and by the other he may confer upon us immortality and life. And thus God could not, looking upon man as fallen, enter into a Covenant of Grace and reconciliation with him immediately, without a ſurety, for ſatisfaction to pay the debt he owed; and therefore it muſt a Covenant in the hand of a Mediator, and ſo the Lord enters into Covenant with Chriſt the ſurety, and takes his word for both, which we were never able to perform; and ſo he doth ſweeten the heart of man to draw near to God, and in him we have acceſs with boldneſs, but not in our ſelves immediately.Jer. 31.20. Epheſ. 3.12.Jer 31:20Eph 3:12

3dly. In him alone is the righteouſneſs and the holineſs of this Covenant laid up, and therefore with him only muſt this Covenant be made, and could be with none other: (1) As to the righteouſneſs of the Covenant, we ſee with whomſoever the Lord made a Covenant, the righteouſneſs of the Covenant was laid up in him, that he had an original power from God to perform the duties of that Covenant; as God made a Covenant with the Angels, and therefore their fall was a voluntary defection from the Law of their Covenant; They abode not in the truth, but left their firſt habitation: But we find that all the Angels fell …ot, but only thoſe that had a hand in, and did conſent to the tranſgreſſion; and from …ence we do rightly conclude, that the Covenant was made with every particular Angel for …imſelf, and not with any common head, but that every one ſtood by his own righteouſ…eſs; but men being to come into the World ſucceſſively in their ſeveral generations, and … have their being from another, and not all at once, therefore the Lord doth make a Cove…ant with them by a common head, a publick perſon, for them, and in him the righteouſ…eſs and grace of the Covenant muſt be depoſited;Rom. 41 11. and therefore God condemns man by impu…ation of anothers ſin, and he juſtifies man by imputation of anothers righteouſneſs, and therefore though the woman were firſt in the tranſgreſſion, yet mankind is not ſaid to ſin in her, …ut in Adam, who was the common head. Now unto man fallen there could not be a righteouſneſs laid up in any other; for [1] the righteouſneſs of the ſecond Covenant muſt be a perfect righteouſneſs, ſuch as may make ſatisfaction, not only for the ſins of a few, but of all the elect of God, not only under the New-Teſtament, but under the Old; not only thoſe that had been committed before, but ſuch as have been ſince, thoſe that are paſt, and thoſe alſo to come; and this he could never do,Rom. 3.25. Heb. 9.Rom 3:25Heb 9 unleſs there were a dignity and worth in his perſon anſwerable to, and beyond all the perſons whom he did repreſent: Therefore there muſt be a worth in Chriſts perſon above all the Saints, and infinitely beyond theirs; and if he ſtands in our ſtead, he muſt make God amends, and that is only as being God and Man by the hypoſtatical Union; for the perſon being God-man he is moſt worthy. Now all his ſufferings and obedience became the ſufferings and obedience of him that was God-man; and thus he became a Son of righteouſneſs, Mal. 4.2. 2 Cor. 5. laſtMal 4:22 Cor 5the righteouſneſs of his humane nature being the righteouſneſs of God, not the eſſential righteouſneſs of the Divine nature, which is infinite, and cannot be imputed to a creature; but the righteouſneſs wrought in his humane nature, unto which the Godhead gave an efficacy and excellency, and ſo he is a full and perfect fountain of righteouſneſs; as the Sun is a fountain of light to the World, ſo is his righteouſneſs to all the elect of God. [2] The righteouſneſs of the Covenant muſt be an everlaſting righteouſneſs, or elſe the Covenant could never be an everlaſting Covenant;Dan. 9.24.Dan 9:24 for if the righteouſneſs of the Covenant be broken, the Covenant it ſelf is made void, as we ſee in the Covenant made with Adam, and the Angels; but ſuch a righteouſneſs could not be laid up in any meer creature, which is in its nature ſubject to change; therefore it's ſaid in Job, God put no truſt in the Angels; even the Angels that fell not,Job. the election of God kept them from falling, and they are now confirmed by Chriſt, by whom as miniſtring Spirits they are imployed in the ſecond Covenant, and kept that they fall not, he being the head of all principalities and powers. [3] The righteouſneſs of this Covenant muſt have a merit with it, or elſe it will never anſwer Gods end nor our neceſſity; for if Chriſt had paid the old debt, and we had been reſtored into the primitive ſtate, this had not anſwered the riches of Gods Grace in the new Covenant, nor mans neceſſity: there is not only foreign, a redemption, price to be paid, but foreign,Epheſ. 1.14.Eph 1:14 a purchaſe to be made of an inheritance, the adoption of Sons to be attained, and a Glory to be beſtowed: Now this could not be in any of the creatures, for they were all bound unto the Law, and when they had done all that was commanded, they were unprofitable ſervants, it was no more than was due; and for themſelves only, they had no righteouſneſs to ſpare to another; and p. 144if they had, it would not anſwer this legal debt, there is nothing of a ſinner can give a legal merit; this only can be from him, the excellency of whoſe perſon doth exempt him from the Law, unleſs by voluntary ſubmiſſion he be made under the Law, and by his ſubjection is the Law glorified more than all the tranſgreſſions of the creature could abaſe it. (2) The grace of the Covenant could be laid up in no other, and God will not deal with man, being a ſinner, immediately in any thing, the grace as well as the righteouſneſs muſt be in another, as a middle perſon between God and Man, by whom all muſt be beſtowed. [1.1 Joh. 5.11. Joh. 3.34. Jo. 1.16.1 John 5:11John 3:34John 1:16] It pleaſed the Father that in him ſhould all fullneſs dwell. [2.] The Spirit could be received in its fullneſs from no other; the Spirit without meaſure was in him. [3] It could be derived by no other; the fullneſs that we do all receive muſt be diſpenſed by daily and continued ſupplies from him, Phil. 1.19. for in us it ſhall not be perfect in this life; and who can diſpenſe it, but he that hath the Knowledge and Wiſdom of a God, and an eye over all the earth, according to the condition and neceſſity of his people? and he can give them out of himſelf ſuitable and ſeaſonable ſupplies; and though he be in Heaven, he can be touched with our infirmities.

4thly. The Covenant muſt be made with Chriſt, and with us in him, becauſe this makes much unto the Honour of Chriſt the Prince of the Covenant: Chriſt is ſaid to be Head of the Church,Col. 1.18. Iſa 28.16. John 15.1. Rev. 5.5.Col 1:18Isa 28:16John 15:1Rev 5:5 Col. 1.18. and he is not only a head of Influence but of Eminence, and that in all things; and therefore in Scripture all names of precedency and priority are given him; in a building he is the foundation, in a Tree he is the root, nay he is the root of David, and therefore David was by him, David did not bear the root, but the root him. There was a double honour that God beſtowed upon the firſt Adam. (1) He was caput forenſe, a legal Head, as a Covenant was made with him, and (2) Naturale, a natural head, as an Image was laid up in him: Now we deny unto Chriſt one part of his glory, unleſs we acknowledge him to be firſt in the Covenant, a common head of repreſentation, as well as in receiving an Image for us. Therefore, Rom. 11.16. it is the honour of Abraham, that the Covenant after a ſort in reference unto his family began in him;Mic. 7.20.Mic 7:20 but in this Abraham was but a Type, and it muſt be fulfilled in Chriſt, who was to be the Father of many Nations, and in him all Nations ſhould be bleſſed,Iſa. 9.6.Isa 9:6 and is therefore called wonderful counſeller, everlaſting father, &c. They all come under his Covenant, as all the Saints did under Abrahams; and therefore even the Gentiles alſo are called Abrahams ſeed;Heb. 2.Heb 2 and ſo all that come under Chriſts Covenant are called his ſeed; he ſhall ſee his ſeed, and he ſhall at laſt day preſent them to God, with this expreſſion, Here am I, and the children thou haſt given me.

5thly. This doth exceedingly advance the grace of the Second Covenant: for God to enter into Covenant with man after his fall and breach of his firſt Covenant was a great mercy, and to be taken into the ſame Covenant with Abraham was a great mercy; but it is one of the higheſt mercies,Iſa. 49.9.Isa 49:9 that Chriſt is given as a Covenant, to ſtand under the ſame Covenant with the Son of God. (1) Under all bleſſings, whatever we receive, we receive not apart from Chriſt, but as one with him; we are juſtified by his righteouſneſs, ſanctified by his ſpirit, receive his Image here, and in Heaven we enter into our Maſters joy; all not apart from him, but as one with him. (2) All the bleſſings of the Covenant we may claim in Chriſts right, by vertue of the Covenant made with him for us; and therefore,Joh. 20.17. Joh. 1.12.John 20:17John 1:12 to as many as received him, to them gave he power to become the ſons of God; even to them that believe in his name. And Dan. 9.17. For the Lords ſake; for the Covenant is the ſame between God and Chriſt, that is between God and us. (3) We perform all the duties of the Covenant as accepted in the perſon of Chriſt; the Lord receives them all from the hand of Chriſt, who is ingaged by Covenant to perform them, Hoſ. 14.8. In him is all our fruit found. And therefore, Joh. 15.2. it is bearing fruit in him, and they are received as they come out of the Angels hand: All our obedience is looked upon by God as the obedience of Chriſt, and all our ſufferings as the ſufferings of Chriſt unto this day; all our hope is in our head.

6thly. From the great inconveniences that muſt needs follow upon the Doctrine, that the Covenant ſhould be firſt made with us, and Chriſt only come in but at ſecond hand to make up our defects. (1) Thereby Chriſt ſhould in a great meaſure loſe the glory of his headſhip; for if it be an honour to Chriſt to be a Head by receiving an Image, then it is an honour alſo firſt to receive a Covenant,Col. 2.19.Col 2:19 as it was of the firſt Adam. It is as great a ſin, and therefore muſt needs be as dangerous a Doctrine, to look unto our ſelves only for a Covenant, as it is to look into our ſelves only for an Image. (2) This will in a great meaſure take away the ground of our communion with Chriſt. 1 Jo. 1.3. our fellowſhip is with him, we have a communion with Chriſt in his righteouſneſs, priviledges and victories; and the ground of this communion is only the Covenant: We have communion with Adam in his ſin and curſe, becauſe the hand-writing of our Fathers is ours; ſo the ground of our p. 145communion with Chriſt in his righteouſneſs is, as he is a repreſentative head, and as we come under his Covenant; and therefore his obedience is ours, his ſufferings ours, we ſuffered with him, we died in him, riſe with him, becauſe we are under the ſame Covenant with him. (3) In this does the ſtability of the Covenant of Grace lye, it is an everlaſting Covenant and unchangeable, becauſe it is made with an unchangeable head: Adams Covenant, and ſo that of the Angels was ſubject to change, becauſe the perſons were changeable with whom the Covenant was made; if the Covenant were primarily made with us, then our unfaithfulneſs might break the Covenant, as Adams did; but our Image is not blotted out by our ſins, as Adams was; becauſe the fountain of it is not within us,1 Jo. 5.1.1 John 5:1 but in another; and he hath ſaid, becauſe I live, you ſhall live; ſo our unfaithfulneſs makes not the Covenant void, becauſe it is not made with us, but with him, and with us in him; and becauſe he keeps the Covenant, it muſt needs remain ſure to all the ſeed; ſo that as our ſins blot not out our Image, ſo they break not the Covenant, becauſe Chriſt is the root and the head in the one as well as in the other: and ſo it is every way more honourable for Chriſt, and comfortable for us, that the Covenant ſhould be made with him, and he be the perſon upon whom the principal ingagement ſhould lye, and upon us in the ſecond place; that ſo, though we be unfaithful, yet the Covenant may remain ſure, rather than to bring in Chriſt in this Covenant but as our ſurety and ſervant barely to ſupply our defects.

Object. §. 3. The Covenant is chiefly ſeen in the promiſes of it, and is therefore called The covenant of promiſe, and preferred before the old Covenant, becauſe ſtabliſhed upon better promiſes; and therefore that which in this verſe is called the promiſe made to Abraham and his ſeed, is verſe 17. called the Covenant; ſo that the nature of the Covenant is chiefly ſeen in the promiſes thereof, the Covenant being nothing elſe but a confluence and collection of promiſes, as the Sea is of Waters, and all the promiſes meet in the Covenant, as the beams in the Sun, or lines in the Center. Now there are many promiſes in this Covenant, that cannot be made firſt unto Chriſt, and then to us; for there are ſome promiſes made unto Chriſt alone, and cannot belong unto us, but unto him only, virtute muneris, by virtue of his office; namely, that he ſhould ſee no corruption, that he ſhould by his knowledge and righteouſneſs juſtifie many, that he ſhould ſee of the travail of his ſoul, and ſhould dye as a grain that he might not abide alone. So there are many promiſes that belong to his members only, and cannot be made to Chriſt; as the promiſe of giving Chriſt, yea,Gen. 3.15.Gen 3:15 even the promiſe of Chriſt himſelf is but part of this Covenant, and the very beſtowing of Chriſt is a fruit of the Covenant: How then can the Covenant be made firſt with Chriſt, when it is by this Covenant that Chriſt is given? And there are ſome promiſes that cannot be applied to Chriſt without diſhonour to him, the promiſe of pardon of ſin, giving repentance, taking away the heart of ſtone, healing backſliding, and pouring upon them clean water, that they ſhall be cleanſed from their filthineſs: now to ſay that thoſe promiſes are made to Chriſt, which ſuppoſe corruption and imply imperfection, were very diſhonourable to Chriſt, who hath no ſin to be pardoned, no corruption to be purged, no backſliding to be healed, no grace to be perfected: But he hath a fullneſs in him, and that fontis, of a fountain for himſelf, and to overflow upon all his members: How can theſe promiſes be looked upon as made unto Chriſt the head of the Covenant?

Anſw. 1. In the Covenant made with Chriſt, God the Father's giving him is to be conſidered two ways: (1) As it is an honour unto him. (2) As it is an act of ſpecial grace and mercy unto us. (1) As it is an honour done to him, and ſo the firſt promiſe of giving Chriſt is made to Chriſt, Iſa. 42.6. the Lord doth promiſe to give him as a Covenant to the Nations: For the Lords intention was from eternity, to glorifie his Son, and to exalt him as the Prince of the ſecond Covenant; for Gods intention was to glorifie himſelf in Chriſt two ways. [1] In a way of meer grace, by conferring upon his humane nature, the higheſt honour and excellency that a created nature was capable of by the perſonal union with the Godhead; which Divines commonly call gratia unionis, the grace of Union, that thereby there might be the fulleſt communication of the Godhead upon him, and the higheſt complacency and delight in him. [2] In a way of reward. Phil. 2.7, 8.Phil 2:7Phil 2:8[1] As a reward of his own obedience unto the will of his Father, therefore God hath highly exalted him. [2] As a reward of his ſufferings for his members; for by the acceptation of the righteouſneſs of Chriſt for them, and imputing it unto them, Chriſt is rewarded, by whom they have acceſs with boldneſs to the throne of Grace; which though it be juſtice unto Chriſt, yet it is mercy unto us: And thus will the Lord make Chriſt the fountain of all good unto his elect, and this is as you have heard, firſt promiſed unto him, that the Lord will prepare him a body, give him a humane nature, take him into perſonal Union with himſelf, and in that nature give him unto man with a Covenant and an Image; and ſo the giving of Chriſt is by promiſe, firſt made unto him, and his coming in the fleſh is but the fulfilling and the accompliſhment of this promiſe.

p. 146(2) We may conſider it as an act of ſpecial grace and mercy unto us, and ſo to us, Iſa. 9.6. a ſon is born, and to us a child is given: So he is the promiſed ſeed unto the Saints, that promiſe which all the Saints of old lived in expectation of, that waited for the conſolation of Iſrael; ſo the giving of Chriſt unto the World, is by promiſe made unto the Saints; and ſo the giving of Chriſt unto the Saints, hath its foundation laid in a promiſe made unto Chriſt, to give him as an head, with a Covenant and an Image; and having promiſed this unto Chriſt, now he adds a promiſe unto the Saints, that he would give him ſo unto them, as the work of vocation in bringing of ſouls home unto Chriſt. It is not ſo properly and formally a promiſe made to us, as it is to Chriſt, That God would let him ſee his ſeed, and prolong his days upon earth, and give him the heathen for his inheritance, &c. and all in purſuance of that antient Covenant between the Father and the Son, when he did agree with him for all the elect, and chuſe them in him as their head; and all that is done in time is the fulfilling of what the Father did promiſe the Son, and they come unto us only at ſecond hand, as we are looked upon as one with Chriſt; and ſo the Lord giving us unto Chriſt, and Chriſt unto us, and we being apprehended of him, he gives us faith to apprehend him again. So it is in this, but ſo, that the very giving of Chriſt is by promiſe made firſt unto Chriſt, and then unto us, as the other great promiſes are, I will be thy God; he is firſt Chriſts God, and then our God, and he is his God as Mediatour no way but by Covenant, and our God in him. And I will ſend my ſpirit; he hath the promiſe firſt made to him to receive it in its fullneſs, and diſpenſe it, and it is conveyed unto us only as we are one with him our head. So the promiſe of Chriſt alſo is made unto him firſt as a point of ſpecial honour, and unto us as a ſpecial favour.

2. For the other ſort of promiſes of pardoning of ſin, giving grace and repentance, they are made firſt unto Chriſt, as the price of his blood, and part of his purchaſe, and of that reward that the Lord did intend to beſtow upon him; for God gives no ſouls to Chriſt but thoſe that he hath purchaſed; and beſtows no grace upon them, but it is done unto Chriſt as a reward of his purchaſe, and ſervice, and as a perfecting of his myſtical body, till they come unto the fulneſs of the age of the ſtature of Chriſt; for the Church it ſelf is a purchaſed poſſeſſion, Act. 20.18.Acts 20:18whether it be in grace or glory; and therefore Chriſt looks upon all graces, and all priviledges, as part of his due from God the Father, and that they ſhould be beſtowed upon them for whom he laid down a price. And therefore we read that though Chriſt, while he was upon earth, was a man of ſorrows, and had little comfort in this World; yet he did take delight in this, the fulfilling of the promiſes unto him in the converſion of Souls, and perfecting Saints. When the Woman of Samaria was converted, he ſaid,Luk. 16.20.Luke 16:20 'Twas his meat and drink to do the will of his father, he rejoyced in ſpirit that ſouls were converted, and that the myſteries of the Goſpel were revealed unto babes. And Joh. 11.15. when he called Lazarus from the Grave, they ſaid, he is dead, and he ſaid, I was glad for your ſakes, to this end that you might believe; he rejoiceth that there was an opportunity to add unto their faith, and that it might grow and increaſe one degree more: It was the joy of his heart to ſee of the travel of his ſoul.Iſa. 53.Isa 53 And there are three things that Chriſt hath reſpect unto herein. [1] His ſufferings paſt, and therefore he doth in his interceſſion always ſprinkle his blood before the mercy ſeat, his blood is a ſpeaking blood, he hath laid down the price, and therefore ſurely he expects the purchaſe. [2] It is the joy of his heart now he is in Heaven, to ſee the graces of his people grow and flouriſh, it is the meat that he is ſaid to ſeed upon, as we ſee Cant. 5.2. I have mingled my wine with my milk, and eat my honey, &c. and thou art the faireſt amongſt women, thou haſt raviſhed me with one of thine eyes; &c. It's a joy to the Angels when a ſoul is converted; and a joy to the Miniſters, the Angels upon earth, when they grow in grace, and ſtand faſt in the faith: And if the ſervants and children of the Bridegroom rejoyce in it, how much doth the Bridegroom himſelf rejoyce in it? [3] In reference to the glory that is to come, at the day of Judgement he comes to be admired in his ſaints, 1 Theſ. 1.1 Thess 1and afterwards he doth preſent the Church unto God the Father; which ſome conceive to be the giving up of his Kingdom, that God may be all in all; and he ſhall have an eternal glory that ſhall be reflexed upon him from the Saints, who ſhall ſing for ever hallelujah unto him, who is the head and King of Saints: Therefore all theſe promiſes are made firſt unto him, and do principally belong unto him, and he is moſt concerned in them, that if they be not fulfilled he ſhall be the greateſt loſer by them, loſe his ſufferings paſt, and his delight for the preſent, and his glory to come; ſo that in the performance of them, God hath a ſpecial reſpect to Chriſt, and they belong unto us, and are fulfilled unto us only as we are in Chriſt, and no otherways. 2. There is in theſe promiſes an active and a paſſive, a giving and a receiving; (1) They are made unto Chriſt as the giver, and unto us only as thoſe that muſt receive all things from him, the Oil is poured firſt upon his head;Iſa. 53.Isa 53 and the pleaſure of the Lord ſhall proſper in his hand; of his fulneſs p. 147we receive grace for grace; he hath given him power over-all fleſh, John Epheſ. 5. Heb. 12.2.Eph 5Heb 12:2that he may give eternal life unto thoſe that are given him: he gives repentance unto Iſrael, and forgiveneſs of ſins; he waſheth them and ſanctifies them, for he is the prince of life, Act. 3.15. the author and the finiſher of our faith, the Captain of our ſalvation, that in all things he may have the preheminence. (2) The paſſive part of theſe belong unto the Saints, but it is as they are one with him, and as they have an intereſt in all this grace received by their head, that it may by him be diſpenſed unto them; for 1 Joh. 5.11. he hath laid up all their life in him, for all the promiſes are made unto his ſeed, though in a different order, and in different reſpects, ſome promiſes made formally to him, and ſome promiſes fulfilled in his members.

Object. 2 This will bring Chriſt under both Covenants; for we heard before,Gal. 4.4.Gal 4:4 that he came under the Covenant of works, he was made under the Law, and now this Doctrine doth bring him alſo under the Covenant of Grace.

Anſw. Indeed no meer man can ſtand under both Covenants, Gal. 4.Gal 4no more than he can be born of two Mothers: The two Covenants are the two Mothers, and a man can no more be under both Covenants, than it's poſſible for him to grow upon a double root, to be a member of the firſt, and at the ſame time to be a member of the ſecond Adam: But the Lord Jeſus Chriſt came under both Covenants.Tit. 1.2. 2 Tim. 1.9.Titus 1:22 Tim 1:9 (1) The Covenant of Grace was made with him from all eternity, and therefore there is a promiſe made, and eternal life given us before the World began; and it was in this Covenant, that Souls were given to Chriſt, all that he ſhould ſave, and therefore he hath a Book of Life:Rev. 13.8.Rev 13:8 Thoſe that were given him in Covenant, he took their names, and upon this Covenant he did rejoyce in the habitable parts of the earth, before there was either earth or inhabitant.Prov. 8.31.Prov 8:31 And it was the Covenant of Grace that was firſt made, and was firſt intended, as being ſtabliſhed between God and Chriſt before the World began; as a Parent may make a Covenant, or take a Leaſe in behalf of his Child before he is born, or in being: but this Covenant was not actually to take place, it being a Covenant of reconciliation, and in the hand of a Mediator, till the firſt Covenant was broken, and then comes in the manifeſtation of the ſecond Covenant, life and immortality being brought to light by the Goſpel. (2) But when this Covenant was to take place, Chriſt finds all mankind under the Covenant of their Creation, and that broken, and they brought under the curſe of it; and now the Covenant of Grace cannot take place, unleſs he will come under the firſt Covenant, and thereby aboliſh it; the ſin againſt the firſt Covenant could never be pardoned, unleſs he be made ſin; and the curſe of the firſt Covenant could never be ſatisfied, unleſs he be made a Curſe; and the Covenant it ſelf never aboliſhed for any, unleſs he be made under the Law, to redeem them that were under the Law as a Covenant, that they may be tranſlated, Gal. 4.5. Only there is this difference, Chriſt being under both Covenants, man was firſt under the Covenant of Works, and Chriſt came in in the ſecond place, as our ſurety, ſtanding in our ſtead, paying our debt, and therefore he puts his name to our bond by his own free and voluntary condeſcenſion. We were firſt ſin, and he was made ſin for us; we a curſe firſt, and he made a curſe for us; ſo we were firſt under the Covenant of Works, and he did freely ſubject himſelf to be made under the Law: he took our nature, that he might communicate his to us; ſo he takes our Covenant, and ſubjects himſelf to it, that he might impart unto us his Covenant, and bring that into the World. But as for the Covenant of Grace, it was made firſt with him, and we come under this Covenant only by Union with him;Gal. 3. laſ….Gal 3 his voluntary union with us as our ſurety, brought him under our Covenant; and our voluntary union with him as our head, brings us under his Covenant: The curſe came upon him by our Covenant which we were firſt in, and the bleſſing comes upon us by vertue of his Covenant in which he was firſt.