head of the election, did two things, whereby he entered actually into the covenant with his Father.

1. He accepted of the gift of the particular persons elected by name, from all eternity, by his Father, made to him, Heb. ii. 13.; and in token thereof owns them in particular as his brethren, ver. 11. Like as the first Adam, in the making of the first covenant, stood alone without actual issue; yet had destinated for him a numerous issue, even all mankind, who should with him be comprehended in the same covenant; which Adam, virtually at least, accepted: so God having chosen a certain number of lost mankind, he, as their original proprietor, gives them to Christ, the appointed head, to be his members, and comprehended with him in the second covenant, though as yet none of them had a being; and he accepts of the gift of them, is well pleased to take these in particular for his body mystical, for which he should engage engage in covenant to his Father, John xvii. 6. 10. 2. Christ did in the name and stead of these particular persons elected unto life, and given unto him, consent unto the conditions and terms of the covenant, proposed by the Father for life and salvation to them. And thus the covenant was concluded, Psal. xl, 6, 7, 8. Isa. liii. 10. As the first Adam, representing all his natural seed, did in their name and stead consent to the terms and conditions of the first covenant, and so entered into that covenant for them; so the second Adam representing all his spiritual seed, did as a public person, in their name, consent to the terms of the second covenant. And as he had in the eternal decree taken on him their nature, so he did from all eternity put on their person, answer to their names as being in law one person with them, even as the cautioner is with the principal debtor, and the husband with the wife in case of debt, who are one in the eye of the law; and, having heard all the demands of law and justice upon them, he struck hands with the Father, to satisfy all these demands to the utmost.

For clearing of this purpose I shall shew,

1. That the second covenant was made with Christ, as the last Adam, head and representative of the elect. 2. Why it was made so with him.

First, I am to shew, that the second covenant was made with Christ, as the last Adam, head and representative of the elect. Consider,

1. Covenants typical of the covenant of grace were made with persons representing their seed. The covenant of royalty, a type of this covenant, was made with David, as representative of his seed; therefore the covenant of grace typified by it was made with Christ, as the representative of his seed. Hence in our first text the party covenanted with and sworn to is called David, which is one of the names of Christ typified by David, Hos. iii. ult. for which cause the mercies of the covenant are called the sure mercies of David,' Isa. lv. 3. And this David is God's servant having a seed comprehended with him in the covenant, Psal. lxxxix. 4. To the same purpose it may be observed, that Phinehas' covenant of priesthood was a type of the covenant of grace; and in it Phinehas stood as representative of his seed, typifying Jesus Christ representing his spiritual seed in the covenant of grace, Numb. xxv. 12, 13. This is evident from Psal. cx. 4. where the everlasting priesthood promised to Phinehas has had its full accomplishment in Jesus Christ. Hereto may be added, that the covenant made with Noah and his sons was made with them as the heads of the new world, and representatives of their seed, Gen. ix. 9, 11. And that this covenant was a type of the covenant of grace, and Noah therein a type of Christ, is clear from its being established on a sacrifice, Gen. viii. 20, 21.; from the nature of that covenant, viz. that there should not be another deluge, chap. ix. 11.; typical of the wrath of God against the elect, Isa. liv. 9, 10. confirmed by the rainbow about the throne, Rev. iv. 3. Wherefore, since in the covenant of royalty, by which the covenant of grace is typified in our text, and in other covenants typical thereof, the parties with whom they were made stood as heads, public persons and representatives of their seed, it is evident, that the covenant of grace typified by these was made with Christ as the head and representative of his spiritual seed: for whatever is attributed to any person or thing as a type, hath its accomplishment really and chiefly in the person or thing typified.

2. This appears also from his being the last Adam, as he is called in the second text; the reason of which must be taken, not from the nature common to the first and last Adam, for all mankind partake of that; but from their common office of federal headship and representation, in thẹ

respective covenants touching man's eternal happiness, which is peculiar unto Adam and the man Christ. Accordingly Adam is called the first man,' and Christ the second man,' 1 Cor. xv. 47. But Christ is no otherwise the second man, than he is the second federal head or representative in the second covenant, as Adam was the first federal head and representative in the first. Wherefore, as the first covenant was made with Adam, as the head and representative of all mankind, the second covenant was made with Christ, as the head and representative of all the elect.

3. The promises of the covenant were made to Christ, as the second Adam, head and representative of the elect, Gal. iii. 16. Unto Abraham and his seed were the promises made. He saith, And to thy seed, which is Christ.' I own that here is meant Christ mystical, the head and members: To them the promises are made, but primarily to the head, secondarily to the members in him; even as the promise of life was made in the first covenant to Adam, and to all his natural seed in him. And so the promise plainly stands, Isa. liii. 10, 11. When thou shalt make his soul an offering for sin, he shall see his seed, he shall prolong his days, and the pleasure of the Lord shall prosper in his hand. He shall see of the travail of his soul, and shall be satisfied: by his knowledge shall my righteous servant justify many: for he shall bear their iniquities.' Thus the covenant is said to be made with the house of Israel, the spiritual Israel, yet is directed, not to them, but to another person, Heb. viii. 10.; the reason of which plainly appears in the promises being made to Christ, as their head and representative. Now, if the promises being made to Christ, as the head and repre sentative of the elect, the covenant was made with him as such; for it is the covenant to which the promises belong, Eph. ii. 12.; and he to whom they were primarily made, was no doubt the party contractor.

4. This federal headship of Christ, and his representing of the elect in the covenant of grace, is evident from his suretyship in that covenant, whereby he became Surety for them, Heb. vii. 22. Now, he was Surety for them in the way of satisfaction for their debt, and the punishment due to them; and that as for persons utterly unable to answer for themselves, so that he took the whole upon himself. Now, such a surety is a true representative of the parties he is Surety for,

one person with them in the eye of the law. Hence not only is Christ said to have been made sin for us,' 2 Cor. v. 21. to have had our sins laid upon him,' Isa. liii. 6. to have died in our room and stead,' 1 Tim. ii. 6. Rom. v. 6; but also we are said to have been 'crucified with him,' Gal. ii. 20.; to be made the righteousness of God in him,' 2 Cor. v. 21.; yea, to be raised up' and glorified him,' Eph. ii. 6.; and to be made alive in him,' as we died in Adam,' 1 Cor. xv. 22. All which necessarily requires this headship and representation of his in the cove

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5. Christ bears the name of the elect, being called by their name, even as they are by his; a plain evidence of their being one in the eye of the law, and God treating with Christ as their representative in the covenant. The elect are called Israel, viz: the spiritual Israel, Rom. ix. 6; and so is our Lord Jesus Christ, Isa. xlix. 3. Heb. Thou art my servant: Israel, in whom I will glorify myself. This is plainly meant of Christ, ver. 6; and the sense is, Thou art Israel representative, in whom I will glorify myself, as I was dishonoured by Israel, the collective body of the elect. And this may give light into that passage, Psal. xxiv. 6. compare ver. 7. &c. Thus the first man was called Adam, or man, as being the head and representative of all mankind, the person in whom God treated with the whole kind. Accordingly the elect are comprehended under the name of Christ, Gal. iii. 16. Col. i. 24; as all men are under the name of Adam, Psal. xxxi. 5. 11. Verily every man (Heb. all Adam) is vanity.'

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Secondly, I come to shew why the second covenant was made with Christ as a representative, the last Adam.

1. That infinite love might have an early vent, even from eternity. God's eternal love to his elect vented itself in the covenant of grace, which is an everlasting or eternal covenant, Heb. xiii. 20. Hence we find that covenant and that love of the same eternal date, Isa. Iv. 3. I will make with you an everlasting covenant, Heb. a covenant of eternity.' Jer. xxxi. 3. 'I have loved thee with an everlasting love, Heb. a love of eternity.' But since the elect are but of yester day, the covenant of grace behoved to be like the covenant of works, but a yesterday's covenant, a time-covenant, if it was not made with Christ as their representative; it VOL. I.

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could not have been an eternal covenant otherwise; the promise of eternal life, which is undoubtedly a promise of that covenant, could not otherwise have been of so ancient a date, as the apostle says it was. Tit. i. 2. before the world began.'-And how could an eternal covenant be made with time-creatures originally, but in their eternal head and representative? Or how could an eternal covenant be inade personally with them, by way of personal application to them, had it not been from eternity made with another as their head and representative?

the

2. Because otherwise it could not have been made a conditional covenant at all, to answer the design of it. This covenant took place on the breach of the first covenant; and it is a covenant of life, Mal. ii. 5. life to dead sinners; last Adam being made a quickening spirit. It was the great design of it, that dead sinners might have life, Tit, i. 2. Now, in order to this, a holy just God stood upon conditions, without the performing of which that life was not to be given; and they were high conditions, Psal. xl. 6. 1 Thess. v. 10. Now, how could an effectual conditional covenant for life be made with dead sinners, otherwise than in a representative? Can dead souls perform any condition for life pleasing to God? They must have life before they can do any thing, if it were ever so small a condition. Therefore a conditional covenant for life could not be made with sinners in their own persons; especially considering that the conditions were so high for life to the sinner, that man at his best state was not able for them, far less in his sinful state. Therefore, if such a covenant was made at all, it behoved to be made with Christ as the sinner's representative, Rom. viii. 3, 4.

3. That it might be a covenant of grace indeed, and not a covenant of works, to sinners themselves. It is evident, that the design of this covenant was to exalt free grace, and that it is framed so as to be a covenant of pure grace, and not of works to us, whatever it was to Christ, Rom. iv. 16. Eph. ii. 9. And thus indeed it is a covenant of pure grace, the Lord Jesus Christ himself, as representative, being the sole undertaker for, and performer of all the conditions of the covenant in the sinner's name; whereby all ground of boasting is taken from the creature. But this is marred upon the supposition of the covenants being made with the