the Lord Christ did voluntarily subject himself unto it for us, and his obedience thereunto was for us, and not for himself."* I may subjoin to these answers to the objection, that it cannot be consistently advanced by those who acknowledge the representation of Adam, and believe that, although he was subject to the law on his own account, and bound to obey its precepts for himself, yet, if he had fulfilled the terms of the covenant, his descendants would have been entitled to the promised reward on the ground of his obedience. If his obedience could have been considered as virtually the obedience of his posterity, there is evidently no reason why the obedience of Christ should not have been accepted on the behalf of his people, and have entitled them to the reward promised in the covenant of grace, even although it were true that he was himself personally bound to perform it. The will of God was sufficient to establish a relation between the acts of the representative and the represented, in the one case as well as in the other. In the second place, I proceed to observe, That the Father required from our Surety satisfaction for the sins of his people. When a covenant is broken, the promise made by the other party is no longer binding, and the penalty, if there be one, is inflicted. Hence man, having failed to perform the stipulated obedience, became subject to the curse; and the justice of God demanded the execution of it. There were only two ways in which he could escape his righteous doom; either by an act of mercy on the part of his Judge remitting the punishment, or by the substitution of another person, who should bear it in his room. To the first method were opposed the purity and rectitude of the Divine nature, which holds sin in abhorrence, and will not permit it to pass with impunity. The second was therefore adopted. Let it be here observed that, while the claim of the law to a full compensation for the wrong which it had sustained was established, there was in the present case a relaxation of its severity, by the admission of a substitute. It is evident that its original sanction required the punishment of the transgressors. "In the day thou eatest thereof," the law said to Adam, "thou shalt surely die,t and not another for thee;" and on this ground he and all his descendants might have been called upon to answer, each for himself. The law itself does not know a substitute, and would not admit one. It was owing, therefore, to a gracious dispensation of the Lawgiver that Jesus Christ was constituted the Surety of sinners. The sovereign will adopted this expedient as the only one by which our ruined race could be restored, and the glory of all his perfections could be displayed in our salvation. As the execution of the penalty upon the actual transgressors, would have involved them in total and irretrievable perdition, a substitute was appointed who was able to bear it. "All we, like sheep, have gone astray; we have turned every one to his own way, and the Lord hath laid upon him the iniquity of us all." The satisfaction of Christ was an eminent part of the condition of the covenant, and is mentioned as such in several places of Scripture: "When thou shalt make his soul an offering for sin," or rather, "when his soul shall offer a sin-offering, he shall see his seed, he shall prolong his days, and the pleasure of the Lord shall prosper in his hand." The condition enjoined is, that he should be an expiatory sacrifice; and the promise is, that he should be rewarded with immortal life, and the redemption of his spiritual seed. "He hath made him to be sin for us, who knew no sin; that we might be made the righteousness of God in him.”[ He who was perfectly immaculate could be made sin only by imputation; which does not imply that he was polluted with sin, or accounted an actual transgressor, but merely that he was made answerable for the sins of those whom he had undertaken to represent. "Christ hath redeemed us from the * Owen on Justification, chap. xii. + Gen. ii. 17. curse of the law, being made a curse for us."* The curse is the sentence dooming the transgressor to punishment; and Christ was made a curse, by being subjected to that sentence, in consequence of his voluntary assumption of the office of a Surety. How, it may be asked, could the sufferings of Christ be satisfactory for the offences of others? We acknowledge in this case a relaxation of the law; but does it not defeat the ends of justice? It is not, perhaps, sufficient to say, that he was legally one with them; for, although this is true, and was necessary to his suffering in their room, he was in reality a totally different person, and his sufferings were not literally theirs. If the ends of justice had required that the transgressors of the law should undergo the penalty in their own persons, it is plain that Christ would have died in vain, because substitution could not have been admitted. But, if it was only required that compensation should be made to the law for the injury which it had sustained, the sufferings of Christ might be available for us, as we see in the case of a debtor whose creditor is fully satisfied by the payment of the surety, although the debtor himself should be forever insolvent. The death of Christ, in consequence of his superior dignity, established, still more than the death of the guilty would have done, the authority of the law, and fully demonstrated that its precepts are just as well as holy: that its penalty is not a vain threatening, but that between sin and punishment there is an inseparable connexion; that God is righteous, and shall not be disobeyed with impunity. This is all that would have been accomplished by the execution of the penalty upon sinners themselves, and all that was necessary to uphold the moral government of God. There was a mixture of grace in this dispensation; but it did not set aside, or in any degree impair the rights of the law. But how, it may be asked again, could the sufferings of Jesus Christ satisfy for the sins of a great multitude which no man can number, out of all nations, and kindreds, and people, and tongues?" The common answer is, that the transcendent value of his sufferings was the consequence of the dignity of his nature; and it seems to be sufficient. His sufferings were limited in degree, because the nature in which he endured them was finite; but their merit was infinite, because the suffering nature was united to the Son of God. An idea, however, seems to prevail, that his sufferings were the same in degree with those to which his people were liable; that he suffered not only in their room, but that quantum of pain and sorrow which, if he had not interposed, they should have suffered in their own persons through eternity; and so far has this notion been carried by some, that they have maintained that his sufferings would have been greater or less, if there had been one more, or one fewer to be redeemed. According to this system, the value of his sufferings arose, not from the dignity of his person, but from his power. The use of his Divine person in this case, was not to enhance the merit of his sufferings, but to strengthen him to bear them. If this is true, it was not necessary that he should have taken human nature into personal union with himself; it was only necessary that he should have sustained it; and this he could have done although it had subsisted by itself. That the sufferings of the man Christ Jesus were greater than those which a mere mortal could have borne, will be readily granted; but, although it does not become, us to set limits to Omnipotence, yet we cannot conceive him, I think, considered simply as a man, to have sustained the whole load of Divine vengeance, which would have overwhelmed countless myriads of men through an everlasting duration, By its union to himself, his human nature did not become infinite in power; it was not even endowed with the properties of an angel, but continued the same essentially with human nature in all other men. Nor is the supposition which we are considering, at all necessary; for as, in virtue of the union, the sufferings of his human nature were the sufferings of the Son of God, they acquired an incalculable intensity of value, and were equivalent to the sufferings of all his people, as his obedience was equivalent to the obedience which they were bound individually to perform. The will of God determined their degree, and the dignity of his person imparted a worth to them above all price. This view of the subject does not occur, I believe, in some of our Theological systems, and in our popular books; but I persuade myself that it is just, and is preferable to the loose declamatory expressions which we often hear with respect to the greatness of his sufferings. I have now shown you what was the condition of the covenant of grace. It included the obedience of our Surety to the precepts of the law, and his satisfactory sufferings. These constitute his righteousness, by which we are justified; a term of frequent occurrence in the Scriptures, which signifies his perfect conformity to the law, in all its demands. I now proceed to speak of the promises of the covenant. They are distinguished into two classes; the one including the promises which immediately respected Christ himself; and the other, the promises which respect his elect. In relation to Christ himself, God promised to furnish him with all necessary preparation for the arduous work which he had undertaken to perform. The promise of a human nature in which he might fulfil the law, is referred to in the following words, which were formerly quoted: "Sacrifice and offering thou wouldest not, but a body hast thou prepared me;"* and it was performed when the power of the Highest overshadowed the blessed virgin, and the holy thing which was born of her was called the Son of God. The promise of the holy and supernatural endowments by which that nature would be fitted for the discharge of its duty, is thus expressed by the prophet Isaiah : "The Spirit of the Lord shall rest upon him, the spirit of wisdom and understanding, the spirit of counsel and might, the spirit of knowledge, and of the fear of the Lord; and shall make him of quick understanding in the fear of the Lord." In the writings of the same prophet, our Saviour himself describes, in figurative language, his preparation for his office by the power of his Father:-" The Lord hath called me from the womb; from the bowels of my mother hath he made mention of my name. And he hath made my mouth like a sharp sword; in the shadow of his hand hath he hid me, and made me a polished shaft; in his quiver hath he hid me; and said unto me, "Thou art my servant, O Israel, in whom I will be glorified." These promises were performed by the abundant communication, the communication not by measure, of the Holy Ghost in his graces and gifts, of which there was a visible sign at his baptism, when the Spirit descended like a dove, and rested upon him. L Again, the Father promised to support him in his work. It was a work attended with such difficulties, that created power, although unimpaired by sin, would have been totally inadequate to it; and it was to be performed in human nature, which had failed in an easier undertaking, even when possessed of untainted innocence, and of faculties in all their freshness and vigour. Our Saviour was encouraged by the assurance of the Divine presence and assistance: "Behold my Servant whom I uphold; mine elect, in whom my soul delighteth: I have put my Spirit upon him, and he shall bring forth judgment to the Gentiles. He shall not fail, nor be discouraged, till he has set judgment in the earth; and the isles shall wait for his law. I the Lord have called thee in righteousness, and will hold thine hand, and will keep thee, and give thee for a covenant of the people, and for Ib. xlix. 1-3. • Heb. x, 5. † Isa. xi. 2, 3. a light of the Gentiles; to open the blind eyes, to bring out the prisoners from the prison, and them that sit in darkness out of the prison-house." Accordingly we find him firmly depending upon these promises on the most trying occasions. The Lord God will help me, therefore shall I not be confounded; therefore have I set my face like a flint, and I know that I shall not be ashamed." In the spirit of unshaken faith, when his enemies were conspiring against him, and his few friends were about to forsake him, he said to his disciples, "Behold the hour cometh when ye shall be scattered, every one to his place, and shall leave me alone; but I am not alone, for the Father is with me."‡ It is evident that these promises were not suspended upon the condition of the covenant, like those which will be afterwards mentioned, and may therefore be considered as belonging to the covenant only in this sense, that it was solely with a view to it that they were made. From their nature, some of them anticipated all obedience upon the part of our Surety, and instead of being the reward of his services, were intended to assist and encourage him in performing them. The only stipulation implied in them, was that, if Christ should undertake the work of our salvation, his Father would provide him with the means of accomplishing it; and they are properly expressive of the share which he would take in the execution of the plan that he had devised in concert with his Son. 66 Once more, The Father promised to confer a glorious reward upon his Son, and this promise manifestly depended upon the performance of the condition. Under this head, we may consider, first, that, when his work was finished, he should be invested with honour and power: "The Lord said unto my Lord, Sit thou at my right hand, until I make thine enemies thy footstool." "I will make him my first-born, higher than the kings of the earth." "He shall have dominion also from sea to sea, and from the river unto the ends of the earth." These promises were performed after his resurrection from the dead, when God gave him a name which is above every name; that at the name of Jesus every knee should bow, and every tongue should confess that he is Lord, to the glory of God the Father."|| We may consider, in the second place, the promises which respected the salvation of his people; for this is an eminent part of his reward, as it was with a design to accomplish their salvation that he suffered and died: "He shall see his seed, he shall prolong his days, and the pleasure of the Lord shall prosper in his hand." Such would be the happy result of his propitiatory sacrifice. Having triumphed over death, he should behold a numerous offspring arising in all ages to call him blessed, and rejoicing in the invaluable benefits which he had purchased for them with his blood: "Ask of me, and I will give thee the Heathen for thine inheritance, and the uttermost parts of the earth for thy possession."** I proceed to speak of the promises which immediately respect the elect. I begin with observing, that they were made in the first instance to Christ, with whom alone God transacted in the covenant of grace. In every case which admits of a representative, the other party addresses himself to him, either in proposing the terms, or in stipulating the reward. Hence it is plain, that the promises were made to our Surety; and it is farther evident from the consideration, that the persons, in whose favour they were to be performed, had then no actual existence, as the transaction took place before the foundation of the world: "In hope of eternal life, which God, that cannot lie, promised before the world began." If eternal life was promised before the creation, it follows that it was promised to Christ, who was then constituted the federal head Isa. xlii. 1, 4, 6, 7. Ps. cx. 1. Ib. lxxxix. 27. Ib. lxxii. 8. ¶ Isa, liii. 10. † Ib. 1. 7. John xvi. 32. of his people. It was promised to him, not simply as a Divine person, but as sustaining a public character, and standing in an intimate relation to those whom he was appointed to redeem; and therefore, the promise may be considered as virtually made to them, on whom the blessing will be bestowed at the stated season, and in the proper order. Eternal life comprehends all the blessings of the covenant of grace. The Scriptures make mention of it as the great end of the incarnation and sufferings of Christ: "God so loved the world, that he gave his only-begotten Son, that whosoever believeth in him should not perish, but should have everlasting It is emphatically represented as the promise, to denote not merely its pre-eminence, but its comprehensiveness: "This is the promise that he hath promised us, even eternal life." By reflecting upon the subject, you will perceive that all the blessings of grace and glory are included in it. The enjoyment of it is not confined to the future state; it commences in this world, when the believer not only obtains a title to immortal happiness, but is illuminated, and sanctified, and comforted by the Spirit of grace, and it will be perfected in the world to come. "This is the record, that God hath given to us eternal life; and this life is in his Son. He that hath the Son, hath life; and he that hath not the Son of God, hath not life. These things have I written unto you that believe on the name of the Son of God, that ye may know that ye have eternal life, and that ye may believe on the name of the Son of God." + It will be proper to take a distinct view of the blessings promised to the elect; and not to multiply particulars, I shall content myself with the following summary. First, The Father promised to regenerate the elect. When the covenant was made with Christ in their name, they were considered as persons dead in trespasses and sins, alienated from the life of God, unwilling to return to him, and incapable of faith, by which alone an interest in the righteousness of the Surety is obtained. In this state they are when the gospel is preached to them, and its grace is first displayed by infusing into their souls a principle of spiritual life: "This is the covenant that I will make with the house of Israel: After those days, saith the Lord, I will put my laws in their mind, and write them in their hearts."§ In consequence of this promise, the Holy Ghost enters into them, and, by his almighty power, effects that change which we call regeneration, and which is the commencement of a new life of holiness and peace. It appears from their state prior to this change, that the performance of the promise precedes all qualification, and all dispositions preparatory to the reception of the grace which it communicates. Secondly, The Father promised to forgive their sins. This blessing consists in the repeal of the sentence, which was pronounced upon them as transgressors of the law, and annuls the obligation to suffer the penalty, so that they are as safe as if they had not offended. It, therefore, holds a distinguished place among the blessings of the covenant; "I will be merciful to their unrighteousness, and their sins and their iniquities will I remember no more." It was procured by the atonement of Christ, which satisfied the demands of justice, and is enjoyed by those on whom his blood is sprinkled, or who obtain by faith an interest in his propitiatory sacrifice. It is a comprehensive blessing, which has a retrospective and a prospective influence; for not only is the guilt of their past and present offences cancelled, but they are secured against the imputation of the guilt of such sins as they may afterwards commit: "There is no condemnation to them which are in Christ Jesus." || Thirdly, The Father promised to sanctify the elect. This blessing is virtu John iii. 16. Jer, xxxi, 33, Heb, viii, 10, † 1 John ii. 26. Rom. viii, 1. Ib. v. 11-13, |