in all points tempted like as we are.

There was nothing in the state in which he stood, nor in the trials he passed through, on account of which it can be said, that he was not liable to fall. The only infallible security of his not failing, was his own personal fund of divine immutability which the manhood enjoyed by its union with the Godhead. But this notwithstanding, he was in all points tempted like as we are; yea, he seems to have had all the temptations laid in his way, that the cruelty of men, and the malice of devils could invent, for then was their hour, and the power of darkness; and all the difference there was between Adam and Christ, with respect to the certainty of the issue of their trials, was owing to the difference there was in their persons.

How long Adam was to have stood a probationer under the first covenant if he had been faithful, is not told us; but the term of trial appointed to our new covenant-head was the whole period of the days of his flesh. It began when he took our nature on him, and lasted till the time of his death, when with his last breath, he said, It is finished.

This obedience of our Savior is not to be viewed as that in which he alone was concerned; but he performed it in the character of a covenant-head; and 'tis improved by him in his executing his meditorial offices, as a part of his mediatorial work, or as that righteousness by which he procures the justification of life for his people. As Adam's offence brought the sentence of condemnation on him, and on his natural seed so the obedience of Christ brings justification on him, and on his spiritual seed. Rom. v. 19, "For as by one man's disobedience many were made sinners so by the obedience of one shall many be made righteous."

2. Those to whom respect was had in these two covenants, are under very different circumstances. The first covenant was made with Adam in a state of innocence, and his seed for whom he stood a covenanthead were supposed to come into the world in an in

nocent state; active obedience therefore was all that was then necessary to the obtaining a title to the promised reward. But the case of mankind since the fall, is widely different, for whom the second Adam acted in the capacity of a covenant-head. We come into the world under sin, our nature is depraved, and our lives filled up with numberless trangressions. The wages of sin are due to us; we lie open to death, not of the body only, but of the soul too, in suffering the vengeance of Almighty God in the eternal state. These wages of sin were considered as due to us when the son of God undertook to be our Savior; and he had this guilt of sin to do away, as well as to provide a justifying righteousness for us by his active obedience. And hence it was necessary to our redemption, that he his own self, should bear our sins in his own body on the tree. This is part of the work the son of God undertook to perform in the covenant of redemption.

Whether Adam would have had any thing further to have done, after he had yielded persevering obeli ence to the first covenant, to the period of his probation state, in order to make his seed partakers of the blessings to which he would have thereby procured for them a title, is a matter about which the holy scriptures are silent: But with respect to our Lord Jesus Christ it is very evident, the work which he undertook in the covenant of redemption, was of much greater extent, and more lasting continuance than his probation-state. That period in which we are to view our Lord Jesus Christ as acting in a state of probation, was from the time he took our nature on him, till he finished his course in death upon the cross. But it is evident, the work of redemption is of much larger extent, and our Savior still had much to do, to make his people partakers of those blessings which he had procured for them by his holy life and atoning death. For as he was delivered for our offences, so he was raised again for our justification; and his work will never be finished till he has brought all his redeem

el ones to the full possession of the promised inher itance of eternal life, and made them complete in glory.

What has been now offered may serve as a gencral view of the covenant of redemption. This is the first and leading part of the dispensation of redceming grace, and is properly the foundation of all that follows, in all the dealings of God with mankind. 'Tis on this covenant of redemption, that the covenant of reconciliation is predicated. Wherefore

2. The covenant of reconciliation is a covenant between God and sinners, through the mediation of Jesus Christ.

The Lord Jesus Christ, by being vested with his several offices, and performing the work he had undertaken in the covenant of redemption, laid a foundation for, and became suitably qualified to carry on a treaty of peace and reconciliation between God and the sinful children of men ; for which cause he is called a Mediator. In the prosecution of this design, he is passed into the heavens, to appear in the presence of God for us, to present his own obedience and atonement on our behalf; and to be our advocate with the Father. He has laid a foundation for the exercise of God's pardoning mercy, that he may become reconciled to sinners, and receive them to his everlasting love, consistent with his holiness and righteousness,. and the honor and glory of his government. And all the favor God shows to sinners, and the blessings, of whatever kind he bestows upon them, are for the sake of Christ, and on account of what he hath done in this mediatorial capacity.

Christ, in performing the work of a mediator, not only thus applies to God for us; but has also to deal with sinners, to bring them to be reconciled to God. In prosecution of this design, he has appeared in our nature, to bring the glad tidings of salvation, has give en a complete revelation of divine truth, has set up his visible kingdom the church, has given rules for the regulation of it, and has instituted a gospel-minis

try, worship and ordinances; by all which, as a mediator between God and sinners, he treats with them about their reconciliation with God; the terms of life are stated, a compliance with them is urged upon sinners, many gracious promises of bestowing the blessings of salvation on all such as comply with the terms fixed, are set before them. All these things are to be considered as being included in the mediation of Christ, by which a treaty of peace is carried on, and the covenant of reconciliation happily concluded between God and the complying soul.

The terms fixed in the gospel, by a compliance with which we become heirs of the promises, are comprised by the apostle in repentance toward God, and faith toward our Lord Jesus Christ. Acts, xx, 21. Hereby it is we close covenant with God, and become entitled to the blessings promised in it.These two christian graces, Faith and Repentance, although in some respects different exercises of the heart, yet are of the same general nature, and inseparably take place in the soul at the same time.

Faith toward our Lord Jesus Christ, is a receiving him, in all his offices, as he is offered to us in the gospel John, i. 12. "As many as received him, to them gave he power to become the Sons of God, even to them that believe on his name." I am sensible the word faith is used in different senses in the gospel; but the faith by which we become interested in the promises, is the faith here described.

Repentance towards God, is the returning of the soul to God, through Jesus Christ. This is a concomitant act with that of receiving Christ. But as there is some difference in these exercises of the heart; so a corresponding distinction is to be made in this covenant of reconciliation. This covenant is represented in two different points of light, in the gospel; or rather, as being in some sense two distinct covenants: as much distinct as faith and repentance are distinct exercises; the one is a coven

ant-union with Christ, and the other a covenant-rciation to, and interest in God, through Christ.

1. This covenant of reconciliation is primarily to be considered as a covenant-relation to Christ, or union with him by faith. Hence the common appellation of the church is, The Church of Christ. It is styled "Christ's own house." Heb. iii. 6. When the church is styled a Kingdom, Christ is the king of of it. And when it is compared to a building, Christ is the foundation, or chief corner-stone. So, when believers in particular are mentioned, they are spoken of as espoused to Christ; and their relation to him is frequently compared to the marriage-covenant. These things being attended to, make it evident, that the covenant of reconciliation completed, is primarily to be considered as a covenant-closure with Christ.

2. This covenant of reconciliation is a covenant-relation to God, through Christ. As faith towards our Lord Jesus Christ is a covenant-closure with him as

our Savior upon the gospel offer; so repentance towards God is a covenant-closure with him, as our God, through Christ. Although faith and repentance take place in the heart at the same time; yet we see, in the order of nature, faith is necessarily before repentance. Hence the apostle speaks of "coming to God by Christ." Heb. vii. 25. And our Lord himself testifies, "No man can come unto the Father but by me." John xiv 6.

When a sinner is brought to this repentance toward God, and faith toward our Lord Jesus Christ, this treaty of peace is concluded; the penitent believer therein obtains a sure and unfailing interest in God and Christ, and a covenant-title to all the sure mercies ́ of Christ, the true David. It is by the mediation of Christ, that this treaty of peace, this covenant of reconciliation is brought about, and thus happy concluded.

These few observations may suffice for a general account of the covenant of grace, and the several