The Administration Of The Covenant Of Grace

The Administration Of The Covenant Of Grace

THE ADMINISTRATION OF THE COVENANT OF GRACE

IT remains now to consider the administration of the covenant. And since the salvation of sinners doth entirely depend on this covenant; and that all the dispensations of God toward them, for carrying on and completing that gracious design, are regulated according to it: and since withal it is in itself the deepest secret, being a compact entered into betwixt the Father and the Son, before the world began: it is altogether necessary, that there be an administration of it, whereby it may be rendered effectual to the end for which it was made. And hereof we will have a view, by considering, 1. The party on whom the administration of the covenant is devolved; 2. The object of the administration; 3. The ends of it; and, 4. The nature of it. Of all which in order.

SUCH is the nature of the thing, the weight and importance of this administration, that none who was not fit to be a party-contractor in the covenant, could be meet to be intrusted therewith. Wherefore the administration of the covenant was devolved upon no mere man nor angel, but on the Lord Jesus Christ, the second Adam and he hath it by the covenant itself, as a reward of his work. It was therein made over to him by promise; particularly, by the promise of a glorious exaltation, to be the Father's honorary servant, prime minister of heaven, mentioned before, and now to be more fully and distinctly unfolded. It was for this cause the last Adam was made a quickening spirit, as saith the text, 1 Cor. 15:45, with which we shall compare the promise,

Isa. 49:8, "I will—give thee for a covenant of the people."

These are the Father's words to Christ the second Adam, the great surety-servant, chosen to make reparation of the injury done to the honour of God by the spiritual Israel, ver. 3; the light of the Gentiles, ver. 6, which is none other but he, Luke 2:32; Acts 13:47; whose appearing in the world made the acceptable time, the day of salvation, as in the preceding part of this 8th verse, compared with 2 Cor. 6:2. And they are a promise made to him of a reward of his work, in fulfilling the condition of the covenant by his obedience and death: for they are immediately subjoined to the promise of assistance therein; I will preserve thee, (namely, in the course of thy obedience, doing and dying, so that thou shalt not be utterly swallowed up of death, but swim through these deepest waters safe ashore,) and give thee for a covenant of the people; or simply, of people. Not that Christ was never given for a covenant of the people till he rose from the dead; nay, he was so given immediately after the fall, Gen. 3:15: but that it was always upon the view, and in consideration of his obedience and death he was so given; and that he was at his resurrection and ascension solemnly invested with that office.

This giving, according to the scripture-phraseology, imports a divine constitution or settlement. So it is said, ver. 6, "I will give thee for a light to the Gentiles, that thou mayst be my salvation unto the end of the earth;" i. e. I will constitute or set thee for a light: even as God set (Heb. gave) the sun and moon in the firmament of the heaven, to give light upon the earth, Gen. 1:17. Thus the people making or appointing a captain, are said to give a head or captain, Numb. 14:4; Neh. 9:17. Wherefore, to give Christ for a covenant of the people, is to constitute or make him the covenant; whereby the people, any people, Jews or Gentiles, may become God's people, and receive all the benefits of that covenant-relation to God. This then speaks Jesus Christ to be the ordinance of God for the reconciliation of sinners to God, and their partaking of all the benefits of the covenant: even as the sun is the ordinance of heaven for light to the world, unto whose light all have free access; though in the meantime it doth not enlighten the blind, nor those who will needs live in darkness, because they hate the light. This honour was secured to him in the promissory part of the covenant, in consideration of his fulfilling the conditionary part thereof.

Now, that Christ is by the authority of heaven constituted or made the covenant, imports these two things. (1.) He is constituted administrator of the covenant: as he had the burden of purchasing the promised benefits, so he hath, the honour of distributing and conferring them on sinners. This meaning of the phrase appears from the following words, declaring the end of this constitution; to "establish the earth, to cause to inherit the desolate heritages;" ver. 9, "That thou mayest say to the prisoners, Go forth." See chap. 42:6, 7. (2.) The whole of the covenant is in him: so that he that hath Christ, hath the covenant, the whole of the covenant; he that hath not Christ, hath no saving part or lot in it. This is the native import of this unusual phrase, occurring only here and chap. 42:6, and is confirmed by the following words, to establish the earth. A covenant is an establishing thing. When the first covenant was broken, the foundations of the earth were, so to speak, loosened, that it could no more stand firm, until Christ was given for a covenant, to establish it again: he bore up the pillars thereof, in virtue of the new covenant in himself. And if his administration of the covenant were once at an end on the earth, the earth will stand no longer, but be reduced to ashes. The saying concerning the sacramental cup, "This cup is the new testament in my blood," 1 Cor. 11:25, is somewhat akin to the expression in the text, and serves to Confirm the sense given of it. For it surely bears, (1.) That the sacramental cup is the ministration of the New Testament to believing receivers; so that receiving the one in faith they receive the other too. (2.) That the New Testament is in Christ's blood; so that their communion of the benefits of the testament, is by their communion of the blood of Christ, 1 Cor. 10:16.

Now, from these texts compared, it appears, That the administration of the covenant of grace is devolved on Jesus Christ the second Adam, for that end made a quickening spirit, having the whole of the covenant in him.

This constitution, lodging the administration of the covenant in the Mediator Christ Jesus, is at once suited to the glory of God, the case of sinners, and the honour of Christ himself.

1. It is suited to the glory of God the offended party. In the face of Jesus the administrator, shines forth the glory of the God of the covenant, 2 Cor. 4:7. His spotless holiness, and tremendous justice, appear there; together with his matchless love, freest grace, and tenderest mercy. God is in Christ reconciling the world to himself, with the safety of his glory; giving forth his peace and pardons freely, without any merit of the receivers, and yet not without sufficient satisfaction to his justice, and compensation of his injured honour; as from a throne of grace, stablished upon justice satisfied, and judgment fully executed, the firm bases thereof.

2. It is suited to the case of sinners, the offending party. In Christ the administrator of the covenant, they have to do with a God, whose rays of majesty, that the guilty are not able to behold, are vailed with the robe of a spotless humanity. An inviting sweetness appears in the face of the administrator, "full of grace and truth," John 1:14. In him they may see their salvation so dear to the God that made them, that he himself would put on their nature, to establish, by his own blood, a covenant of peace between heaven and them. He is true man, of the same family of Adam with themselves; unto whom they may confidently draw near, joining themselves to him as the head of the covenant: and withal, he is the true God, undoubtedly able to make the covenant effectual for their salvation, notwithstanding all their unworthiness.

3. It is suited to the honour of Christ himself, the peace-maker, who hath it as the reward of his work. Joseph, being sold for a bond-servant, behaved himself with all meekness, patience, faithfulness in that low character; the which was afterwards, by all-ruling providence, abundantly rewarded with honour, in his being advanced to be the prime minister of the kingdom of Egypt, having the administration of the whole kingdom committed to him, Psalm 105:17–22. Herein he was a type of Christ. The Lord Jesus did voluntarily submit himself to the lowest step of reproach and disgrace, taking upon him the form of a bond-servant, and humbling himself in that form, even unto the death of the cross; and that to perform the condition of the covenant, for the glory of God, and the salvation of his people: and therefore he was exalted to the highest pinnacle of honour, being advanced to the prime ministry of heaven, having the administration of the covenant put into his hand, ruling over all under his Father; whereby is given him a name which is above every name, whether of men or angels, "all things being put under his feet," Philip. 2:7, 8, 9; Eph. 1:20–23. In respect hereof, he is often called the Father's servant, namely, his honorary servant: and his honour in that character is often promised to be made very great, Isa. 49:6, and 52:13, 14, 15; Zech. 3:8, with 6:12, 13.

And forasmuch as the everlasting covenant will continue to be the ground and rule of God's dispensations towards his people for evermore; by the constitution lodging the administration of the covenant in the person of Christ, he is to enjoy that honour and dignity for ever and ever. For "unto the Son he saith, thy throne, O God, is for ever and ever," Heb. 1:8. Even of his kingdom which is given him, that is, his mediatory kingdom and administration there shall be no end, Luke 1:32, 33. The time comes indeed, wherein he will "deliver up the kingdom to God even the Father; presenting to him at the last day, the whole church, and every member thereof, brought by his administration, according to his commission, into a state of perfection. And then cometh the end, 1 Cor. 15:24, namely, the end of the world, but not the end of his administration: for being constituted administrator of the covenant, "there was given him dominion and glory, and a kingdom; and his dominion is an everlasting dominion, which shall not pass away," (as the world shall, 1 Cor. 7:31), "and his kingdom that which shall not be destroyed," (as all the four monarchies have been), Dan. 7:14.

And thus we have seen Christ to be the party on whom the administration of the covenant is devolved.

The object of the administration of the covenant, is, sinners of mankind indefinitely: that is to say, Christ is empowered, by commission from his Father, to administrate the covenant of grace to any of all mankind, the sinners of the family of Adam without exception: he is authorized to receive them into the covenant, and to confer on them all the benefits thereof, to their eternal salvation; according to the settled order of the covenant. The election of particular persons is a secret, not to be discovered in the administration of the covenant, according to the established order thereof, till such time as the sinner have received the covenant, by coming personally into it. And the extent of the administration is not founded on election, but on the sufficiency of Christ's obedience and death for the salvation of all; neither is it regulated thereby, but by the fulness of power in heaven and earth given to Jesus Christ, as a reward of his becoming obedient even unto death.

For confirming this truth, let the following things be considered.

1. The grant which the Father hath made of Christ crucified, as his ordinance for the salvation of lost sinners of mankind. In the case of the Israelites in the wilderness, bitten by fiery serpents, God instituted an ordinance for their cure, namely, a brazen serpent lifted up on a pole; and made a grant thereof to whosoever would use it for that purpose, by looking to it. No body whosoever that needed healing, was excepted: the grant was conceived in the most ample terms, Numb. 21:8, "It shall come to pass, that every one that is bitten, when he looketh upon it, shall live." So all mankind being bitten by the old serpent, the devil, and sin, as his deadly poison, left in them; God hath appointed Jesus Christ the ordinance of heaven for their salvation. There is a word of divine appointment passed upon a crucified Christ, making and constituting him the ordinance of God for salvation of sinners; and God hath made a grant of him as such, to whomsoever of Adam's lost race will make use of him for that purpose, by believing on him; in the which grant none of the world of mankind is excepted. All this is clear from John 3:14, 15, 16, "And as Moses lifted up the serpent in the wilderness, even so must the Son of man be lifted up: that whosoever believeth in him, should not perish, but have eternal life. "For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him, should not perish, but have everlasting life." Now, the administration of the covenant being settled in pursuance of this grant therein made for a reward of the Mediator's obedience, the object of the former can be no less extensive than that of the latter.

2. The Mediator's commission for the administration, is conceived in the most ample terms; and he is clothed with most ample powers with relation to that business. It carries his administering the covenant, not only to the meek, the poor, the broken-hearted; but to the captives, blind, bruised, prisoners, bond-men and broken men, who have sold their inheritance and themselves, and can have no hope of relief but by a jubilee, Luke 4:18, 19; with Isa. 61:1, 2. What sort of sinners of mankind can one imagine, that will not fall in under some of these denominations? Christ is indeed given for a covenant of people; not of this or that people, but of people indefinitely. "All power is given him in heaven and in earth," Matth. 28:18. So there are none on earth excepted from his administering the covenant to them. He is empowered to save the guilty law-condemned world, by administering it to them; "For God sent not his Son into the world to condemn the world; but that the world through him might be saved," John 3:17; forasmuch as he is the ordinance of God for taking away the sin of the world, chap. 1:29; though many to whom he offers the covenant, do refuse it, and so are not saved eventually. Accordingly, from this fulness of power he issues forth the general offer of the gospel; wherein all without exception are declared welcome to come and suck of the full breasts of the divine consolations in the covenant: Matth. 11:27, "All things are delivered unto me of my Father." Ver. 28, "come unto me, all ye that labour and are heavy laden, and I will give you rest." Chap. 28:18, "All power is given unto me in heaven and in earth." Ver. 19, "Go ye therefore and teach all nations." Mark 16:15, "Preach the gospel to every creature."

3. He executes his commission in an unhampered manner, administering the covenant to any sinner of mankind: Prov. 8:4, "Unto you, O men, I call, and my voice is to the sons of man." The object of his administration is not this or that party of mankind, under this or the other denomination; but men, any men, sons of men indefinitely. So the gospel, in which he administers the covenant, is good tidings to all people, Luke 2:10, a feast made unto all people, Isa. 25:6, though many, not relishing the tidings, never taste of the feast. Accordingly, he commissioned his apostles for that effect, in terms than which none can imagine more extensive, Mark 16:15, "Go ye into all the world, and preach the gospel to every creature." The Jews called man the creature, as being God's creature by way of eminence: so by every creature is meant every man. There are in the world, some men, who, by reason of their monstrous wickedness, are like devils; there are other men, who, by reason of their savageness seem to differ but little from brutes: but our Lord saith here in effect, "Be what they will, if ye can but know them to be men, ask no questions about them on this head, what sort of men they are: being men, preach the gospel to them, offer them the covenant; and if they receive it, give them the seals thereof: my Father made them, I will save them."

4. If we inquire, who they are to whom Christ stands related as a Saviour? or, whose Saviour he is, according to the scripture? we find, that considered as an actual Saviour, saving actually and eventually, he is indeed only Saviour of the body, Eph. 5:23; but considered as an official Saviour, a Saviour by office, he is the Saviour of the world, 1 John 4:14; John 4:42. Thus one having a commission to be the physician of a society, in the physician of the whole society, by office; and so stands related to every man of them, as his physician: howbeit, he is not actually a healer to any of them, but such as employ him. Though some of that society should not employ him at all, but on every occasion call another physician; yet he is still their physician by office: though they should die of their disease, being averse from calling him; yet still it is true, that he was their physician, they might have called him, and had his remedies; and it was purely their own fault, that they were not healed by him. Even so our Lord Jesus Christ hath Heaven's patent, constituting him the Saviour of the world; by the authority of his Father he is invested with that office: and wheresoever the gospel comes, his patent for that effect is intimated, 1 John 4:14, "And we have seen and do testify, that the Father sent the Son to be the Saviour of the world." Wherefore, none of us shall perish for want of a Saviour. Jesus Christ is the Saviour of the world; he is your Saviour, and my Saviour, be our case what it will: and God, in and by him, is the Saviour of all men, specially of those that believe, 1 Tim. 4:10. Hence Christ's salvation is the common salvation, Jude 3.: and the gospel is the grace of God that bringeth salvation to all men, Tit. 2:11, marg. Christ then stands related as a Saviour by office to the world of mankind; he is their Saviour: and he is so related to every one of them, as sinners, lost sinners of that society, 1 Tim. 1:15, "Christ Jesus came into the world to save sinners." Luke 19:10, "The Son of man is come to seek and to save that which is lost." Let no man say, "Alas! I have nothing to do with Christ, nor he with me; for I am a sinner, a lost sinner." Nay, upon that very ground there is a relation between him and you. Since you are a sinner of mankind, Christ is your Saviour: for he is by office Saviour of the family whereof you are a branch. If you will employ another than him, or pine away in your disease, rather than put yourself in his hand, ye do it upon your peril: but know assuredly, that you have a Saviour of your own, chosen of God for you, whether you employ him or not. He is by his Father's appointment the physician of souls: ye are the sick; and the less sensible ye are, the more dangerously sick; there is a valuable relation then betwixt Christ and you, as such, Matth. 9:11, 12. He is the great burden-bearer, that gives rest to them that labour and are heavy laden, Matth. 11:28; Psalm 55:22. Ye labour, spending your labour for that which satisfied not: and are laden with iniquity, even heavy laden; and nothing the less so, that ye are not duly sensible thereof: there is a relation then betwixt Christ and you, on that very score. Now, if Christ stands related to the world of mankind-sinners, as their Saviour, then they are the object of his administration of the covenant.

5. Lastly, If it were not so, then there would be some excepted persons of the world of mankind-sinners, for whom there is no warrant, more than for devils, to take hold of the covenant, by believing in Christ: contrary to the constant voice of the gospel, John 3:16; Mark 16:15. For surely they have no warrant to take bold of the covenant, to whom the Administrator is not empowered to give it. Which of the world of mankind-sinners can these excepted persons be? Not pagans, and other infidels, who hear not the gospel: for howbeit, in the depth of sovereign wisdom, that warrant is not intimated to them; yet it doth really extend to them; as included under that general term, whosoever, John 3:16. And if it did not extend to them, the covenant could not lawfully be preached and offered to them by ministers of the gospel; more than a crier could lawfully go and proclaim and offer the king's indemnity to those who have no concern in it, but are excepted out of it. The ministerial gospel-offer is undoubtedly null and void, as far as it exceeds the bounds of the object of Christ's administration of the covenant; as being, in so far, from one or more having no power to make it. Neither are any who hear the gospel excepted: for the not taking hold of the covenant by faith in Christ, is the great sin and condemnation of all who, having the gospel, do so entertain it, Prov. 8:36; John 3:19; Mark 16:16. But it could not be the sin of such persons; because it can never be one's sin, not to do a thing which he hath no warrant from God to do. Much less are the non-elect excepted: for at that rate, not only should their unbelief be none of their sin; but the elect themselves could never believe, till such time as their election were, in the first place, revealed to them, which is contrary to the stated method of grace: for none can believe in Christ, till once they see their warrant; forasmuch as that warrant is the ground of faith.

Wherefore we conclude, that sinners of mankind indefinitely are the object of Christ's administration of the covenant; that he is empowered to administer it to you, and every one of you, whatever you are, or have been; and that you must either take hold of the covenant for life and salvation, or perish as despisers of it, since ye have heard the gospel.

The ends of the administration of the covenant, which make the business of the Administrator as such, are these three: to wit, (1.) the bringing of sinners into the covenant; (2.) the management of them therein, according to it, in this world; and, (3.) the completing of their happiness, according to it, in the other world.

1. The bringing of sinners personally and savingly into the covenant, Isa. 49:5, "And now, saith the Lord that formed me from the womb, to be his servant, to bring Jacob again unto him, though Israel be not gathered, yet shall I be glorious in the eyes of the Lord." Though the covenant was concluded from eternity, when we could neither consent nor dissent; yet, by the constitution thereof, it is provided, that, even to the end of time, any sinner of the race of Adam, who shall believe, his receiving and embracing the covenant by faith, shall be as good and valid to enter him into it, as if he had personally subscribed it at the making thereof, John 3:16. Thus it is left open to mankind-sinners, that they may come into it, taking place therein under Christ the head; and so become personally confederate with Heaven, to their eternal salvation. And there is room enough within the compass of the infinite name of the second Adam, for all of us to subscribe our little names. Wherefore, notwithstanding of all that have already subscribed, in that name, saying, "I am the Lord's," i.e. the Lord Christ's, Isa. 44:5, since Eve first set down her name there, by believing the promise first, whereby she then commenced, and actually was the mother of all living, Gen. 3:20; yet the voice of the gospel still is, and will be even to the end, "And yet there is room," Luke 14:22. For typifying which Noah's ark was, by the appointment of Heaven, made all little rooms, Gen. 6:14, called in the margin there, nests. Now, the Mediator is authorised to treat with sinners, rebels to God, and subjects of Satan's kingdom, to bring them over to Heaven's side again; and for that effect to administer the covenant unto them, to propose it to them, and gather them into the bond thereof. Wherefore, having gone forth on that errand, he testifies his earnestness in the work, Matth. 23:37, "How often would I have gathered thy children!" and declares himself the door of the sheep, John 10:7, 9.

2. The management of them in the covenant, according to it, during their continuance in this world. When sinners are, by the Mediator's administration, brought within the bond of the covenant, they are not thenceforth trusted with the management of themselves and their stock: but their stock being lodged with him, they are put under his hand as their sole manager, the chief Shepherd and Bishop of souls, unto whose oversight the strays once returned are committed, 1 Pet. 2:25. Whatever they need, they must receive from him: he is to dispense all the benefits of the covenant, of whatever kind, unto them. Are they to be justified? he is to pass the sentence, "Thy sins be forgiven thee," Matt. 9:2, 6. Are they to be brought into a new saving relation to God? he is to give them power to become the sons of God, John 1:12. Are they to be sanctified? he is to wash, sanctify, and cleanse them, John 13:8; Eph. 5:26; and to give them repentance, as well as forgiveness of sins, Acts 5:31. Are they to be caused to persevere? he is to keep them, and to account for each one of them to his Father, John 17:12. Are they to be seen to in all their temporal concerns? The care of them all lies upon him, 1 Pet. 5:7. He is our Joseph, who hath all the stores of the covenant in his hand: and of him God hath said, as Pharaoh said to his famishing people crying unto him for bread, "Go to Joseph," Gen. 41:55. Moreover, they must receive all their orders from him, touching their duty in all points. They must receive the law at his mouth; since it is by him God speaks unto them, according to the constitution of the covenant: for which cause God hath given a solemn charge to all the covenant-people, saying, "This is my beloved Son, in whom I am well pleased: hear ye him," Matt. 17:5.

3. And lastly, The completing of their happiness, according to the covenant, in the other world: Eph. 5:27, "That he might present it to himself a glorious church, not having spot or wrinkle, or any such thing." It is the comfort of believers, that Jesus Christ administers the covenant in this world; so that whatever part thereof they may be driven to, they can never be driven to any part unto which his administration doth not extend. Howbeit, the most glorious part of his administration takes its place in the other world: for it is in heaven, that the promises of the covenant have their perfect accomplishment: the which makes heaven home to believers. "O! but the passage betwixt the two worlds is a dark, dangerous, and gloomy one! Who can without horror think of the Jordan of death, and the darksome region of the grave!" But withal, God's covenant-people should remember, that their Lord hath business in that passage, as well as on either side of it. The line of the covenant is drawn through it, making a path by which the redeemed safely pass. So there also is the scene of Christ's administration of the covenant; he hath the keys of hell and of death, Rev. 1:18. It is great weakness, to think that he doth only, as it were, stand on the other side of the river, directing the believer in his passage, and ready to receive him when he comes ashore: nay, it lies on him, as administrator of the covenant, even to go into the water with the passenger, to take him by the arm, and going between him and the stream, to break the force thereof unto him, and to bring him safe ashore: Psalm 23:4, "Though I walk through the valley of the shadow of death, I will fear no evil; for thou art with me." In the Israelites passing over to Canaan, the ark went first into Jordan, and was last in coming out, being there till all the people were passed clean over, Josh. chap. 3:4. The ark being a type of Christ, as Canaan was of heaven, this teacheth us, that our Lord Jesus will have business in the passage between the two worlds, as long as there is one of his people to pass that way; and that his administration there will never be at an end, until the last man within the bond of the covenant is safely landed on the other side. This done, he is to administer the covenant to them there also, completing their happiness by a perfect accomplishment of all the promises thereof unto them. As Jesus is the author, so he is the finisher of our faith, Heb. 12:2. In which texts there is an allusion to the races famous among the ancient Greeks, wherein there was one that opened the race, ran it, and went on the head of all the rest; another who was set on a throne at the end of the race, and gave the prize to such as won it. In the spiritual race, Christ acts both these parts. As performer of the condition of the covenant, in the course of his obedience, wherein he endured the cross, despising the shame, he is the author of our faith, or the chief leader, expressly called the forerunner, chap. 6:20, in bringing many sons unto glory, going on their head as captain or chief leader, chap. 2:10. Then, as administrator of the covenant, he is the finisher of our faith, or the perfecter that gives the crown to the runners, and is set down at the right hand of the throne of God. And thus it is his business to put the crown of glory on the heads of those whom by his grace he hath made conquerors. From his hand Paul expected it, 2 Tim. 4:8, "Henceforth there is laid up for me a crown of righteousness, which the Lord, the righteous Judge," to wit, Christ, the judge of the world, "shall give me at that day." To him it belongs to grant to the overcomers to sit with him in his throne, Rev. 3:21. And therefore I cannot help thinking, that the text, Matt. 20:23, may safely be read without the supplement, "To sit on my right hand, and on my left, is not mine to give, but for whom it is prepared of my Father." So the particle but is used exceptively, 2 Cor. 2:5, for save, Mark 9:8. The fulness of power given to the Mediator, comprehends all power in heaven, as well as in earth: accordingly he prepares the place for his several people in his Father's house, having the whole at his disposal as administrator of the covenant. And he is to administer the covenant to them, not only at their first entrance into the regions of bliss, but all along through the ages of eternity, being to remain the eternal bond of union and mean of communication betwixt God and the saints for ever, Heb. 7:25; Rev. 6:17.

And these are the ends of the administration of the covenant. Follows,

The nature of this administration offers itself to our view, in the relations Christ hath to the covenant as he is administrator thereof. We have already seen, how that Christ became the Mediator of the covenant, both substantial and official; and have observed, that his official mediation runs through the whole of the covenant; and we have taken notice of a threefold relation of his unto it, namely, his being 1. The Kinsman-redeemer in it; 2. The Surety of it; and, 3. The Priest, the sacrificing priest, of it; the which parts of his mediation, respecting the condition of the covenant, do belong to the making of it. We shall now consider his other relations thereto, bearing those parts of his mediation, which, respecting the promises of the covenant, do belong to the administration of it. And they are these five. 1. He is the Trustee of the covenant; 2. The Testator of the covenant: 3. The Prophet of the covenant; 4. The King of the covenant; and 5. The Intercessor of the covenant: each of which is a syllable of the name above every name, given him of the Father, as the reward of his work. And in viewing these in order, the nature of the administration of the covenant will plainly appear.

Our Lord Jesus as administrator, is, in the first place, the Trustee of the covenant; having the covenant, and all the benefits thereof, committed to his trust: Col. 1:19, "For it pleased the Father, that in him should all fulness dwell." This greatest of all trusts, too great for any mere man or angel, our blessed Redeemer was perfectly qualified for; and so was set over the house of God, the most precious things thereof being put under his hand. What is sealed up from the highest angel, he hath access to; he is trusted to loose the seals, for he is worthy, Rev. 5:2–5. A holy jealous God put no trust in his servants, and his angels he charged with folly: for they were fallible; there was a possibility of their betraying their trust, Job 4:18. But it pleased him to trust the blessed Jesus, that in him, as an infallible administrator, all fulness should dwell.

This high trust was a necessary prerequisite of the administration: and therefore, upon his engagement to fulfil the condition of the covenant, reputed in heaven as sure as if it had been actually performed, all the benefits of the covenant were not only made over to him in point of right, but were delivered over into his hand in actual possession, that he might dispense them to sinners, according to the method therein stated and agreed upon: John 3:35, "The Father loveth the Son, and hath given all things into his hand." Matth. 11:27, "All things are delivered unto me of my Father." Ver. 28, "Come unto me, all ye that labour, and are heavy laden, and I will give you rest." Hence it was that he entered upon the administration of the covenant, long before his incarnation; even as soon as there was any place for the administering thereof, which was in paradise after the fall: though the solemnity of his investiture and taking possession, was reserved unto his ascension into heaven, when the man Christ was set at God's right hand, Gen. 3:8, 15; with Psalm 68:18; Eph. 1:20–22.

Thus the fulness of the covenant is in him: and this trust makes the unsearchable riches of Christ, not to be particularly inventoried by us, since they are unsearchable. But, agreeable to what hath been said before, we shall, for opening thereof, mark the following things:—

1. The unseen guard of the covenant is under his hand. There is given unto him all power over natural and spiritual things, to manage the same for the preservation, protection, and restraint of those sometime to be brought into the covenant; while yet they are strangers from it, and neither perceive the guard about them, nor the commander thereof: John 5:22, "The Father—hath committed all judgment unto the Son." Hos. 11:3, "I taught Ephraim also to go, taking them by their arms, but they knew not that I healed them." Sometimes they are, during their state of blindness, in eminent hazard of their lives, and narrowly escape, before the stream of strong temptations threatening to carry them quite away; and yet the force of these is broken one way or other, and they brought back from the very brink of ruin; and they never truly know, whose debtors they are for these things, nor see the love-design in them, until converting grace has reached them; and then they hear the captain of that guard saying to them, as he said to Cyrus, Isa. 45:5, "I girded thee, though thou hast not known me." So the mountain was full of horses and chariots of fire, for the defence of Elisha and his servant; while yet the servant saw none for them, but against them, until the Lord opened his eyes, 2 Kings 6:17.

2. The quickening Spirit of the covenant is in him, whereby to quicken dead sinners, and cause them to live. The Spirit of life behoved to be purchased for sinners, otherwise there was no life for them. Now, the fulness thereof is purchased, and actually lodged in the Mediator, according to the covenant. Hence Christ proposeth himself to dead Sardis, as having the seven spirits of God, Rev. 3:1; and saith to the Jews, John 5:25, "The dead shall hear the voice of the Son of God;" that is, dead souls shall be quickened, and being quickened, shall believe. The first Adam being made a living soul, was capable to communicate natural life; but not being made a quickening spirit, he could not restore life once lost: but the last Adam was made a quickening spirit, to restore spiritual life to sinners dead in trespasses and sins. So, in Christ as the Trustee of the covenant, is the fountain of life. Adam's sin put out the lights of the whole world; and his natural offspring were all left by him as so many blind candles: but the second Adam is made, and set up, a flaming lamp to light them again; and as many of them as it toucheth, do instantly flame too: and could they all but touch it, and none are forbidden, they should all be lighted again, and shine with the light of spiritual life, partaking of the Spirit of life in Christ Jesus.

3. The righteousness of the covenant is in him, whereby to justify the ungodly that have no righteousness of their own. Hence his name is, "The Lord our righteousness," Jer. 23:6. Righteousness of man before the Lord was quite worn out: there was nothing of that kind left upon any of Adam's children, "as it is written, there is none righteous, no not one," Rom. 3:10. But Jesus Christ having, in his birth, life, and death, wrought out the righteousness of the new covenant, brought it in, and presented it unto his Father, Dan. 9:24, with Lev. 16:15. And it was sustained and accepted as the new-covenant righteousness, for justifying all that believe; and was lodged with the worker thereof, intrusted with it as Administrator of the covenant. Hence he is said to be made unto us righteousness, 1 Cor. 1:30, namely, by a divine constitution, even as he was made the covenant. And intimation hereof is made unto sinners in the gospel, for a ground of faith, Isa. 45:24, "Surely, shall one say, in the Lord have I righteousness," Heb. Only in the Lord (concerning me he hath said) is righteousness. They are the words of the Lord Jesus Christ, narrating the divine constitution concerning himself. Compare ver. 23; with Rom. 14:10, 11. Wherefore, the gospel is called the ministration of righteousness, 2 Cor. 3:9; and his ministers, ministers of righteousness, chap. 11:15; he being intrusted with the new covenant righteousness, for to administer it to sinners, unto justification of life, as the phrase is, Rom. 5:18.

4. The new covenant right to God is in his person as Mediator: and he is actually possessed of the fulness of the Godhead, as he is administrator of the covenant, to communicate of that fulness to all that shall believe, Col. 2:9, "For in him dwelleth all the fulness of the Godhead bodily." Ver. 10, "And ye are complete in him, which is the head." Our Lord Jesus, as the eternal Son of God, had a natural indefeasible right to the fulness of the Godhead: but as the second Adam, he took out a new right thereto, purchasing the same by his obedience and death; and as such, it is now lodged with him, to be communicated by him. And thus the peaee of the covenant, peace with God, is in him, Eph. 2:14; the sonship of the covenant, the adoption into the family of God, is in him as the firstborn among many brethren, Psalm 89:27; with John 1:12; the covenant interest in God as one's own God, is in him, John 20:17. And to obtain all these in one, let the sinner but receive Christ by faith, and he hath them; for they are all under his hand as trustee of the covenant, yea, in him as the storehouse of the covenant.

5. The covenant fulness of the Spirit of sanctification is in him, whereby to make sinners holy: Col. 1:19, "It pleased the Father, that in him should all fulness dwell." John 1:16, "And of his fulness have all we received, and grace for grace." Having purchased the same with his own blood, it is lodged in him as administrator of the covenant, in respect of which he is said to be made unto us sanctification, 1 Cor. 1:30. Therefore out of his pierced side came there forth blood and water; blood to remove the guilt of sin, water to wash away the defilement thereof. So he is the fountain opened for sin and for uncleanness: not a vessel of that water of purification, which, how full soever, would lack as much as it should communicate; but a fountain, a living spring of it, to supply the needs of the unclean, without any lack in itself: "For God giveth not the Spirit by measure unto him," John 3:34. Wherefore there is in him such a fulness of the Spirit of holiness, as is, by the infinite efficacy thereof sufficient to sanctify the whole family of Adam, and even the worst of them. There is a fulness of all grace in him, to be communicated for the repairing of the lost image of God in us. There is grace enough in him to melt the hardest heart into evangelical repentauce, Acts 5:31, to mortify the strongest lusts, Gal. 5:24, and to quicken, and to strengthen unto holy obedience, 2 Tim. 2:1.

6. The establishing grace of the covenant is in him, whereby to cause the most fickle and inconstant, once in him, to persevere unto the end: Jude, ver. 1, "Them that are sanctified by God the Father, and preserved in Jesus Christ." He is constituted the head of influences for all his mystical members, which are to have their nourishment ministered from him, Col. 2:19. The giving out of continued pardons, necessary for them in this their state of imperfection, is also in his hand, as the Trustee of the covenant, "exalted to be a Prince and a Saviour, to give repentance unto Israel, and forgiveness of sins," Acts 5:31. Thus he is fully furnished for preserving them in a state of grace, having a fulness of grace in himself to communicate unto them, suitable to all their exigencies, whether in respect of the power, or of the guilt of their sin.

7. The temporal things of the covenant are all in his hand, whereby to provide for, and afford protection to his people, during their continuance in this world. In the covenant there was made to him a promise of his inheriting all things, as the first-born of the family of Heaven; and in his person as the last Adam, the ancient dominion over the creatures was restored, as we heard before. Now, as he is the Trustee of the covenant, the heritage of the world, and all things therein, is actually delivered over into his hand: so that he is not only Lord of the world in point of right, but in fact; having the power of all therein, from the smallest rag for covering of nakedness, even to the crowns and sceptres. This he himself witnesseth, Matt. 28:18, "All power is given unto me in heaven and in earth." Chap. 11:27, "All things are delivered unto me of my Father." Hence to encourage his impoverished people in their building of the second temple, he saith, Hag. 2:8, "The silver is mine, and the gold is mine," namely, to give them to whom I will. And that these are Christ's words, appears from ver. 6, compared with Heb. 12:26. Accordingly, from Psalm 24:1, "The earth is the Lord's, and the fulness thereof," the apostle clears believers' right to the creatures, 1 Cor. 10:25, 26. And thus he is fully furnished for affording all manner of provision to his people, in temporal things: and all protection from whatever dangers they can be in while here. The sun, moon, and stars, the earth, sea, and air, with all that in them is, are under his hand as the Trustee of the covenant; and he can dispose of them all for the ends of the covenant, as the glory of God and the welfare of his people do require.

8. The covenant-fulness of power over death and the grave is in his hand, whereby to disarm death of its sting, and bring about a glorious resurrection. "I," saith he, "have the keys of hell and of death," Rev. 1:18. Death goes through the world as a mighty conqueror, whom none is able to resist; the grave follows, and none can keep back its prey, nor cause it to give it up again. But the Mediator hath an effectual check upon them both. They are not absolute potentates, as mighty as they are: there is one above them, to whose orders they must precisely stick. Death may indeed enter in within the boundaries of the covenant, and carry off the covenant-people as well as others: but at the border it must drop its sting, and enter without it; for the power of death is now in Christ's hand, and he will not suffer it to enter there with it. And the time cometh wherein he will say to the grave, Give up: and then the bars thereof will be broken asunder, the gates thereof fly open, and it will deliver up to him its lodgers; for he is intrusted as administrator of the covenant, with full power over death and the grave.

9. Lastly, The eternal consummate happiness of the covenant is in his hand, whereby to render the souls of his people happy immediately after death, and then soul and body together happy at the last day: for all power in heaven is given him. The Father hath made him the great repository of eternal life, the fountain from whence it shall stream forth to all the heirs of life; and the dispensing of it is intrusted to him: 1 John 5:11, "God hath given to us eternal life: and this life is in his Son." John 17:2, "As thou hast given him power over all flesh, that he should give eternal life to as many as thou hast given him." Wherefore his dying people do in faith commit their souls to him, as Stephen, Acts 7:59, "Saying, Lord Jesus, receive my spirit." And at the last day he pronounceth the sentence, and solemnly receives them into the kingdom of heaven, Matth. 25:34.

And thus Christ is the Trustee of the covenant.

In the next place, our Lord Jesus is the Testator of the covenant, as the apostle teacheth, Heb. 9:15–17. By the conditionary part of the covenant, God had a compensation of the wrong done to his glory by sinners: and by the promissory part, Christ had unsearchable riches to communicate unto them, whereby they might be made happy, and being to die in the cause, according to his covenant, he timely made his testament, as a deed of conveyance thereof unto them; turning the promissory part of the covenant respecting lost sinners, into a testament in their favour, 1 Cor. 11:25, "This cup is the new testament in my blood."

Hence it appears, that this belongs to the administration of the covenant, committed unto him, for making sinners partakers of the covenant-benefits; yea, and that it is the first and fundamental act of that his administration, laid as a foundation of all the other acts thereof, which are but so many means of executing the testament. Upon the Mediator's undertaking to fulfil the condition of the covenant, the Father made to him a disposition of the covenant-benefits contained in the promissory part: and the benefits so disponed, were actually delivered over into his hand, as the appointed trustee of the covenant, as we have already seen. Now, he having them all thus in his hand, hath made a disposition of them to poor sinners, by way of testament, Luke 22:29, "And I appoint unto you a kingdom, as my Father hath appointed unto me." Or, "and I dispone to you, as my Father disponed to me, a kingdom." The word here used, signifies to dispone; and hath in it the notion of a federal or covenant disposition, and a testamentary disposition too. Of the former sort was the disposition made by the Father to Christ, namely, a federal disposition; as being made on a most onerous cause, a condition properly so called, to wit, his making his soul an offering for sin: and it can by no means be a testamentary disposition, since "where a testament is, there must also of necessity be the death of the testator," Heb. 9:16; the which, it is evident, could have no place in the case of the Father. Of the latter sort is the disposition made by Jesus Christ to sinners, namely, a testamentary disposition, which, of its own nature, is a deed or conveyance of grace and liberality, without conditions properly so called: and forasmuch as sinners were under an utter disability to perform conditions properly so called, it was therefore necessary for their behoof, to make it a testamentary disposition or testament.

For clearing of the nature of this testament, which is of so great importance for all to know, who have any concern for their salvation, we shall consider, 1. The making thereof; 2. The legatees; 3. The executor; and, 4. The legacies.

First, As to the making of Christ's testament, it is first of all to be observed, that though the covenant was indeed from eternity, the testament was not so. For Christ made his testament as administrator of the covenant; which administration he did not enter upon but in time. He was from eternity the trustee of the covenant, which grand trust was a necessary prerequisite of his administration: yet forasmuch as his commencing testator of the covenant was an act of his administration thereof, there could be no place for it until there was place for administering the covenant, which there was not, till once the covenant of works was broken. And hereto best agreeth the nature of a testament, which is not simply a will, but a will declared, testified, and signified by word or writ, or some one or other external sign pleadable by the legatees, in order to their obtaining of the legacies bequeathed.

Christ's testament, which for substance is but one, is yet twofold, in respect of different circumstances wherewith it hath been vested; namely, the old or first testament, and the new testament, 2 Cor. 3:14; Heb. 9:15.

Christ's old testament is the declaration of the last will of our dying Saviour, touching his unsearchable riches, confirmed by slain sacrifices of divine institution, sealed with the seals of circumcision and the passover, and enduring in the church till the fulness of time, and the manifestation of himself to Israel in the flesh, Heb. 9:20; Rom. 4:11; 1 Cor. 5:7; Luke 16:16. This his testament was originally made by word of mouth; which kind of testament is called a nuncupative testament: but it was afterwards committed to writing; so that there was not only a word of the testament to be heard, but a book of the testament to be read, by the legatees, Heb. 9:19, 20. And so we have it a written testament, in that part of the holy scripture called by the name of the Old Testament.

Christ's new testament is the declaration of the same last will of our dying Saviour, touching his unsearchable riches, confirmed by his own death on the cross, sealed with the seals of baptism and the Lord's supper, and to continue for evermore, 1 Cor. 11:23, 24, 25; Matth. 28:19; Heb. 7:12, 16, 17. This also was originally made by word of mouth, in the time of his public ministry, wherein he declared his will anent the great salvation, which, as the apostle observes, at first began to be spoken by the Lord, Heb. 2:3. And it was in like manner afterwards committed to writing: and we have it too a written testament, in that part of the holy scripture called by the name of the New Testament.

If we look for the original date of Christ's old or first testament, we find his testament to be of a date as early as the nature of the thing could bear, being made in paradise, on the day of Adam's fall, in the cool of the day, Gen. 3:8, otherwise called the time between the two evenings, Exod. 12:6, that is between three and six o'clock in the afternoon. At the which time, our Lord Jesus did, in the promise of the seed of the woman to bruse the head of the serpent, which should bruise his heel, Gen. 3:15, signify his death, and declare his will for the benefits of his purchase their accruing to sinners thereby. And that day I judge to have been the sixth day of the creation, the same day wherein man was created; reckoning that the scripture teacheth, that Adam lodged not one night in honour, as some do, agreeable to the original, read Psalm 49:12. They who cannot think that the events recorded from Gen. 3:7, to the end of the third chapter, were crowded within the compass of one day, may weigh therewith the events relating to the death of Christ, which are recorded Luke 22:66, to the end chap. 23:1–33; John 19:1; Matth. 27:27, 28; John 19:2, 5, 9–15; Matth. 27:24. All which things were done in the space of half a day: for Christ was crucified about twelve of the clock, Luke 23:44–46.

Some, through an unwillingness to think of their death, do put off the making of their testaments unto a death-bed: but so very willing was Christ, the second Adam, to die for us, that he set his house in order, and so prepared himself for death, that very day wherein the first Adam fell. The business of the great King, and the business of the ruined world of mankind, required haste. The whole fabric of the world was by Adam's fall so unhinged, that it was hastening to a total dissolution, and mankind about to perish in the ruins; till the second Adam went in, and bore up the pillars thereof, in virtue of his death to establish the earth again, Is. 49:8. Wherefore in paradise he made his testament in a few words, containing a disposition of the benefits of the covenant, in favour of poor sinners, Gen. 3:15, and typically went in under that weight of wrath, which was pressing down all: and so he established the earth again. In this form it was, that they of the first ages of the world had the testament. But it was repeated and renewed to Abraham, to whom the promises were made, Gal. 3:16, comprehended under the name of the covenants or testaments of promise, Eph. 2:12. As also to Israel in the wilderness, whom Moses sprinkled with blood, "saying, This is the blood of the testament," Heb. 9:19, 20. And this was Christ's old testament, upon which all that believed, from Adam to Christ, built their faith, and hope of obtaining the legacies left therein; though it was upwards of four thousand years, from the first making of the testament, unto the death of the Testator, by which the new testament was confirmed.

Now, the apostle saith that, "a testament is of force after men are dead: otherwise it is of no strength at all whilst the testator liveth," Heb. 9:7. Was Christ's testament then of no force all that time? Yea, it was of force; and that by means of a pre-confirmation, being confirmed before, Gal. 3:17. The confirmation of a testament, in the sense of the holy scripture, is by the death of testator; as the apostle, in the forecited text, teacheth the Hebrews. And in scripture-reckoning, there was a twofold death of the Testator here: one typical, another real. In respect of the former of these Christ was the Lamb slain from the foundation of the world, Rev. 13:8, having died typically in the sacrifices then offered, Gen. 3:21, and thereafter all along under the Old Testament. And by that death of the Testator was the pre-confirmation of the testament: so that from the day it was first made, it was of force, for the legatees obtaining the legacies therein bequeathed; forasmuch as it was then also confirmed. Wherefore the apostle observes, that, in full consistency with that known maxim anent testaments, Heb. 9:17, above-cited, "Neither the first testament was dedicated without blood," ver. 18. What the apostle means by the dedication of the testament, will be plain, if it is considered that what our version of the Bible calls dedication, is, in the scripture-use of words so rendered therein, nothing else but an entering on, or a first, or new using of a person or thing, to what they were designed for: insomuch that the very dedication of the temple was no more but that, as appears by comparing 2 Chron. 5:13; chap. 6. and 7:1, with 4. 5. Wherefore by the dedication of the testament, must be meant the legatees beginning to claim and obtain their legacies, upon the testament. And this, the apostle saith, was not done without the testament's being confirmed by blood, or death: the which, though really the blood or death of beasts sacrificed; yet, according to the apostle's reasoning, were reckoned the blood or death of the Testator, they being sacrificed as types of him.

And hence it appears, that whatever have been the different circumstances wherewith the testament in different periods hath been vested; the Old and New Testament, nuncupative and written, are for substance but the one testament of Jesus Christ the same yesterday, and to-day, and for ever, Heb. 13:8, having the same force and effect for full remission of sin and eternal salvation, legacies claimed and obtained by faith, in virtue of the testament, Acts 15:11; Rom. 4:13: only, what was first declared by word of mouth, the same was thereafter written. The legacies at first bequeathed in general comprehensive terms, were afterward particularly nominated: and in the New Testament they are more clearly expressed than in the Old. The former was a copy of the testament, fitted for the times before the testator really died: the latter, fitted for all times thereafter, to the end of the world; and therefore no other copy is to be accepted after it.

Secondly, It is to be inquired, Who are the legatees, the parties in whose favour the testament was made, and who may, in the method of the testament, claim and obtain the legacies therein bequeathed? Christ's making his testament, being the fundamental act of his administration of the covenant, as we have already seen; the legatees in the testament must needs be the same as the objects of his administration of the covenant, that is to say, sinners of mankind indefinitely: for if Christ is authorized by the Father to administer the covenant to sinners indefinitely, and hath accordingly made his testament for that effect; surely none can be excepted out of the testament, that are not excepted out of his administration. Therefore the apostle lays down, for the foundation of faith, to those who had even imbrued their hands in the blood of the Lord of glory, their interest in the promise, Acts 2:39, "For the promise is unto you, and to your children, and to all that are afar off, even as many as the Lord our God shall call." To whomsoever then the gospel comes, we may warrantably say the promise is to you, and to you, and every one of you; even the promise of the testament: and ye have access to claim it by faith, as your own legacy, your own mercy, Jon. 2:8. And all the arguments adduced on the head of the object of Christ's administration, which need not to be repeated here, do prove this.

And it is most agreeable to the nature of the thing. In Christ's testament, the legatees are not expressed by their names, as in testaments where the testator hath his children and friends about him, to whom he leaves his legacies: but it is here as in the case, wherein some of the children or friends of the testator are not come into the world at the time of the making of the testament; who must therefore have their legacies left to them under some general designation. Multitudes, multitudes of Christ's legatees were not born when he died; and multitudes of them have not to this day seen the sun: nay, when Christ first made his testament, there were but two persons in the world. Therefore the legatees have been expressed in it under a general designation, as those of such a family. Now, this general designation of the legatees in Christ's testament, is not actual believers, that is, such as have already believed: for actual believing is the legatees' claiming of the legacies left them; whereby they are put in possession thereof; the which claim must of necessity have a foundation in the testament prior unto it. And indeed the testament is the ground of faith. Therefore it was made before there was one actual believer in the world, being made in paradise, and there recited in the hearing of our guilty first parents, who, upon the hearing of it, Gen. 3:15, believed, and so were put in possession of their legacies. And thus will it be to the end of the world: faith will come by hearing of the testament, Rom. 10:17; Gal. 3:2. Neither is it the elect: for howbeit in them only is the testament effectual, yet it is not to them only the legacies are left; they are not the only persons in whose favour the testament was made. For election being a secret not to be known by us, until once we believe, cannot be the ground and warrant of believing, or embracing the testament, and claiming the legacies. Besides, at that rate, unbelievers continuing so to the end, could not be justly reckoned refusers and slighters of Christ's testament, as having no portion nor concern in it, more than fallen angels. But the general designation of the legatees in Christ's testament, is mankind sinners indefinitely: to those of the family of Adam are the legacies left, to be claimed and possessed of them by faith: Prov. 8:4, "Unto you, O men, I call, and my voice is to the sons of man." Rev. 22:17, "Whosoever will, let him take the water of life freely." John 6:37, "Him that cometh to me, I will in no wise cast out."

Put the case, that a rich man should, for the love and favour he bears to a particular family, leave his substance to them by testament, to be divided among them: in this case, it is evident, that however numerous that family be, all and every one of them are this man's legatees, howbeit their names are not particularly expressed in the testament; and they need no more to clear their claim, each to his share of the legacy, but that they are of that family. And upon the executors' making lawful intimation to that family, that, such a testament being made in favour of them, they come, claim, and get their legacies, in the method of the testament: it is manifest, that all of them, who accordingly come and make their claim, as members of that family, will obtain a share of the legacy: but in case there be any of them, who will not come and make any claim thereto, they will justly lose the benefit thereof, and may die of want for all the legacy that was left them in that testament. Our Lord Jesus Christ has made such a testament: the lost family of Adam, is the family constituted his legatees: and the gospel is the lawful intimation made to them, to come to the executor and receive their legacies. All that believe get the legacy; all unbelievers lose it, and perish under the want thereof; and they perish without all excuse. They cannot pretend, that there was nothing left them by the testator; which is the case of the fallen angels: nor yet, that it was not intimated unto them; which is the case of those that never heard the gospel. But they perish, because, howbeit there was a rich legacy left them, yet they undervalued the testator's kindness, and would never come and claim it by faith. Hence the benefits of the covenant of grace, even in respect of unbelievers, are called their own, namely, in virtue of the right they have to them by the tenor of Christ's testament: Jon. 2:8, "They that observe lying vanities, forsake their own mercy." Accordingly, to the elder brother in the parable, Luke 15 the father saith, ver. 31, "Son, all that I have is thine." So chap. 16:12, "If ye have not been faithful in that which is another man's, who shall give you that which is your own?" that is, "the true riches," ver. 11. And their ruin is lodged at the door of their unbelief, in not coming to Christ to receive them, John 5:40, "And ye will not come to me, that ye might have life." Christ's promises in his testament are to mankind-sinners, as the promise of Canaan was to the Israelites in Egypt, indefinitely, those not excepted whose carcases fell in the wilderness, Exod. 6:6, "Say unto the children of Israel, I am the Lord."—ver. 8, "And I will bring you in unto the land concerning the which I did swear." Thus was there a promise left them of entering into the rest of Canaan: and those who believed it, got the possession accordingly; those who believed not, did lose it. And they fell short of it, not because it was not left to them; but because, though it was left to them, as well as to those that entered, yet they believed it not. So says the apostle, "They could not enter in because of unbelief," Heb. 3:19. And this was no imputation on the faithfulness of God: for even in promises, as well as in covenants, there is a necessity of a mutual consent unto the same thing; the party to whom the promise is made, his acceptance thereof being necessary to complete the obligation on the promiser to make it effectual: because none making a promise of a benefit to another, can in reason be thought either to bind himself thereby to obtrude his benefit on the other against his will; or yet to give up with it, as a thing to be abandoned by him at any rate. Now, to this very purpose the apostle makes use of that case of the Israelites having the promise of Canaan left them, and yet coming short of it through unbelief, Heb. 4:1, "Let us therefore fear, lest a promise being left us of entering into his rest, any of you should seem to come short of it." Ver. 2, "For unto us was the gospel preached, as well as unto them: but the word preached did not profit them, not being mixed with faith in them that heard it." Compare Exod. 6:9, "And Moses spake so unto the children of Israel: but they hearkened not."

Thirdly, It is to be inquired, who is the executor of the testament? In testaments among men, the testator and the executor are always different persons: and it must needs be so, because the testator dying cannot live again to see his will executed; therefore one or more, who live when he is gone, must be nominated for that purpose. But here that reason ceaseth. Jesus Christ could well be the executor of his own testament, and needed not to appoint any other to see to that matter. He was the Lord of life and death; and it was not possible he should be holden of death, Acts 2:24. Though he was really to die, to confirm his testament; yet he was quickly to rise again, for the effectual execution thereof: accordingly the apostle observes, that he was delivered for our offences, and was raised again for our justification," Rom. 4:25. And he lives for evermore. Even when he was in the grave, he was capable of executing his testament, being God as well as man, having a life which could not be lost, no not for a moment; namely, the divine life. And the executing of it then, when the human nature was in the state of death, was much the same as his executing of it before he had actually assumed the human nature at all.

And that Jesus Christ really is the executor of his own testament, appears from his being constituted by the Father Administrator of the covenant, to dispense the benefits thereof as great Steward of the house of heaven; and from the acts of his administration, both in this life, and in that which is to come: for he it is that hath in his hand the conferring of grace, both real and relative, on sinners; and the conferring of glory on saints: the which are the executing of his testament, as well as the administering of the covenant: the former being subordinated to the latter. Meanwhile it cannot be refused, that he executes it by his Spirit, and employs gospel-ministers in the matter. Wherefore, whosoever would have any saving benefit by Christ's testament, or would partake of the legacies therein bequeathed, must come to himself to receive them; since he is the Executor of his own testament. And therefore the constant call of the gospel to perishing sinners, is to come to Christ for life and salvation; and the complaint on those who forsake their own mercy, is, that they will not come to him, John 5:40. And the whole life of believers must be a coming to him, 1 Pet. 2:4, that is, a living by faith in him, Gal. 2:20, whereby they may be daily receiving of the legacies, according to their exigencies.

Fourthly, In the last place, it is to be inquired, What are the legacies left in Christ's testament, to poor sinners of mankind, his only legatees? In the general, there is left to them therein what is sufficient to make them happy for time and eternity; even all the benefits of the covenant to be received by faith. These are Christ himself, and all things in and with him, Rom. 8:32. And the general clause of the testament is, "According to your faith be it unto you," Matt. 9:29. It being beyond our reach fully to reckon up the particulars, it shall suffice to point at a few things, as the comprehensive legacies, left by Jesus Christ in his testament, to sinners of mankind indefinitely.

Legacy 1. His own complete righteousness, to cover us before the Lord; hence called the gift of righteousness, Rom. 5:17, as being made over to us in his testament, to be received by faith; in which sense it is said to be revealed unto faith, that is, to be believed or trusted on, and so received and put on, chap. 1:17. Dying persons are wont to leave suits of mourning to their poor friends: but our dying Saviour left to all his legatees, the garments of salvation, the robe of righteousness, Isa. 61:10; beautiful garments, chap. 52:1; white raiment, Rev. 3:18, as a suit of rejoicing: for that, though he was dead, he is alive, and lives for evermore. Our father Adam left us naked, to our shame: yet need we not go naked, nor our shame be seen. For, by the second Adam's testament, sufficient clothing is left to our father's broken family; even the robe of his own righteousness: and nothing remains, but that we receive it as his legacy to us, and put it on. A holy God cannot admit us into his presence in our spiritual nakedness: the law requires us to appear before him in unspotted holiness of nature, and perfect righteousness of life, as the condition of life; and withal, with a satisfaction to justice, by suffering, because we have sinned. But how can we make such an appearance before him? We can by no means put ourselves in such a condition, by any thing we can do or suffer. Yet is our case not hopeless. We have a good friend, the Lord Jesus Christ, who hath left us by testament the holiness of his nature, wherewith he was born; the righteousness of his life, even all the good works he wrought in obedience to the ten commandments, during his life on earth; and the satisfaction made by his death, and sufferings from the womb to the grave: he hath made all these one undivided gift of righteousness, and bequeathed the same to us in his testament, to be received by faith. By means hereof, the most wretched sinner of us all may be beautified in the sight of a holy God, have wherewith to answer all the demands of the law for life, and obtain a full pardon and acceptance with God as righteous in his sight. How shall we escape, if, never claiming this legacy, we trample on the Testator's kindness?

Legacy 2. His new-covenant interest in God, whereby to render us happy: Heb. 8:10, "I will be to them a God." Our father Adam left his whole family without God in the world, Eph. 2:12. This was an unspeakable loss, a ruining loss: all misery in time and eternity was wrapt up in it. It was a loss that could never have been compensed: and to us it was irrecoverable. But Jesus Christ hath recovered for us the lost covenant-interest in God, and bequeathed it to us in his testament. This is a legacy full beyond our comprehension. Who can conceive fully what is in that, "I will be your God?" Surely all blessedness is in it, for time and eternity: Psalm 144:15, "Happy is the people whose God is the Lord." Herein is left you peace, and reconciliation with God, John 14:27; adoption into the family of God, 2 Cor. 6:16, 17, 18; yea, that ye shall have God for your own God, your own heritage, in a joint-heirship with Christ, Rom. 8:17: all the persons of the Godhead to be yours; the Father to be your Father, the Son your Saviour, the Holy Ghost your Sanctifier: and all the attributes of God to be employed for your happiness. Nothing on Christ's part, nothing on God's part, stands between you and all this: nothing can make you come short of it but unbelief. That new-covenant interest in God is purchased by the blood of the everlasting covenant; it is given over unto Jesus as Administrator of the covenant; and he again hath made it over to you by testament. And what remains, but that ye come to the Executor, and receive your legacy, by faith? Alas! that any should be found who have no heart to it.

Legacy 3. His Spirit of grace, we so much need. Hear the words of the testament, Prov. 1:23, "Turn you at my reproof: behold, I will pour out my Spirit unto you." Christ hath the seven spirits of God, even a fulness of the Spirit in himself, to communicate; and hath made over the same, by his testament, to sinners of Adam's race: withal, as Executor of the testament, he hath made intimation thereof, declaring himself ready to give the Spirit unto all that come to him accordingly: John 7:37, "Jesus stood and cried, saying, If any man thirst, let him come unto me, and drink." Ver. 38, "He that believeth on me, as the scripture hath said, out of his belly shall flow rivers of living water." Ver. 39, "But this spake he of the Spirit, which they that believe on him, should receive." O suitable legacy for Adam's children! Here is life for us, life for our dead souls: for his Spirit is the Spirit of life, loosing the bands of sin and death, Rom. 8:2. How shall dead souls live? Our Lord himself answers that question at large, John 6; shewing himself to be the life-giving bread, that giveth life unto the world, ver. 33; that it is by eating this bread souls shall live, ver. 57; that the quickening Spirit is in it, ver. 63; and that it is to be eaten by faith, ver. 35, 63, 64. Whither then should the soul go for life, but to Christ as executor of his own testament? ver. 68. For as we derived death from the first Adam, so we must derive life from the second Adam, else we cannot have it, ver. 53. Here is regenerating and sanctifying grace for us, whereby our natures may be changed, Ezek. 36:26, the image of God repaired in us, through grace received, answering to the grace in the man Christ, as the wax to the seal, John 1:16; for all this worketh the Spirit of Christ in those who believe, Eph. 1:13. Here is made over to us grace whereby we may be enabled to true evangelical repentance, Zech. 12:10; Ezek. 36:31, to walk in newness of life, ver. 27, and to mortify the deeds of the body, Rom. 8:13. Here is bequeathed unto us enlightening grace, whereby we may discern our duty: for the Spirit is the Spirit of light and direction, John 16:13; exciting and strengthening grace, which comes by the supply of the Spirit, Phil. 1:19; Eph. 3:16; comforting grace, in all trials and afflictions, for he is the Comforter abiding for ever where once he comes, John 14:16; and establishing grace, whereby the sinner once in Christ, is for ever kept from falling away, either totally or finally, ver. 17, 1 John 2:27. In a word, Christ having left us the Spirit of grace in his testament, all grace suitable to our needs lies open to us. Wherefore none that hear the gospel remain destitute of grace, but because they will not come to Christ for it.

Legacy 4. A suitable portion of the good things of this life, as infinite wisdom sees needful: Psalm 37:3, "Thou shalt dwell in the land, and verily thou shalt be fed." Christ in his testament has disponed to sinners a kingdom, even the kingdom of God, and added those things thereunto, Matt. 6:33. His testament is suited to all our needs, even in temporal things; he hath seen to our provision and protection, according to the promises made thereanent in the covenant. These promises primarily made to himself in the eternal covenant, he hath by his testament, as it were, indorsed to us, to be made forthcoming to all who by faith embrace it, and claim them upon it. Wherefore believers may go to Christ for their daily bread, as well as for spiritual benefits; pleading the testament for the one, as for the other. And to receive the bread and the water in virtue of Christ's testament, will be more satisfying to a Christian in the exercise of faith, than all the fulness of worldly men can be; forasmuch as at that rate they have them as the purchase of the precious blood of the Testator, and his Father's blessing therewith.

Legacy 5. An unstinged death: John 8:51, "If a man keep my saying, he shall never see death." Men in their testaments make provision for the comfortable life of their legatees; but they can leave them nothing to make death safe and comfortable to them. But in Christ's testament there is special provision for his legatees in death, as well as in life: and in the faith thereof, the saints have welcomed the grim messenger, dying comfortably in the faith of the sealed testament, Heb. 11:13. Our Lord Jesus being to encounter death armed with its sting, and that in its full strength given it by the broken law, was perfectly sure of the victory: so making his testament, he left it as a part of his last will, that sinners of Adam's race should be free from the sting of death, through faith in him. A precious legacy which he could well bequeath, because purchased by his own death; and which he can and will make effectual, since the fulness of power over death and the grave is in his hand, and he is executor of his own testament. How lamentable is it, that men knowing they must die, should slight the testament, and the kindness of their best friend, appearing here, where none else are capable to help!

Legacy 6. And last. Everlasting life on the other side of death: John 6:58, "He that eateth of this bread, shall live for ever." Christ's testament looks not only to this, but the other world: in it is provision made not only for time, but for eternity: he hath disponed in it a kingdom, the kingdom of heaven, as an everlasting inheritance for the legatees, Luke 22:29. This comprehends the happiness of the soul in its separate state; the glorious resurrection of the body at the last day; and the complete happiness of soul and body together, from thenceforth, and for evermore. The importance thereof who can express? But whatever is in it, it is in the testament made over to sinners of mankind: and whosoever of them come to Christ for it, shall, upon the ground of his faithfulness, without all peradventure obtain it.

These are the comprehensive legacies of Christ's testament. To enter more particularly into the detail of them, there would be no end. Ye have the book of the testament, both old and new, among your hands: read it diligently; and that as Christ's testament, as indeed it is: and in every page ye will perceive of the unsearchable riches. Withal remember that it nearly concerns you, and every one of you, as parties legatees in whose favour it was made: since ye are men, sons of men, Prov. 8:4. The testament is lawfully intimated to you, both by the preaching of the word, and by putting a copy of it, a Bible, in your hands. And ye are called to come to Christ, as executor of it, by faith in him, to receive your legacies. Happy will you be, if ye answer the call. But if ye do not, it will be "more tolerable for Tyre and Sidon at the day of judgment than for you:" for it will aggravate your condemnation, that not only were all these legacies left you in Christ's testament, but the same was intimated unto you, and ye were called to come to the executor to receive them, but ye believed not, ye would not.

Thus far of Christ the Testator of the covenant.

The covenant being an eternal transaction, which no creature had access to be witness unto; the being thereof was an absolute secret to the whole creation: and, in that it was a mystery of the manifold wisdom of God, Eph. 3:10, no creature was sufficient to unfold the nature thereof. Upon the which accounts, the apostle calls it the wisdom of God in a mystery, even the hidden wisdom, which God ordained before the world, 1 Cor. 2:7. And thence appears a necessity of constituting a prophet of this covenant: and that none but a divine person was fit to be the original prophet thereof; and this so much the more, that, by reason of the spiritual blindness of the parties unto whom it was to be revealed, a mere objective revelation could not be sufficient in the case: for "the natural man receiveth not the things of the Spirit of God; for they are foolishness to him; neither can he know them, because they are spiritually discerned," ver. 14. Wherefore Jesus Christ was, as administrator of the covenant, constituted the Prophet thereof; being he of whom, by the apostle's testimony, "Moses truly said unto the fathers, A Prophet shall the Lord your God raise up unto you, of your brethren, like unto me, Acts 3:22. And whosoever else were at any time prophets thereof, he alone was the original prophet of it, John 1:18, "No man hath seen God at any time; the only begotten Son, which is in the bosom of the Father, he bath declared him."

And in this character Christ was constituted, (1.) The Messenger, (2.) The Witness, and (3.) The Interpreter of the covenant.

1. In the capacity of Prophet, he was constituted the Messenger of the covenant, Mal. 3:1, to bring the good tidings of that treaty of peace into the world; and not only so, but, by the authority of heaven, to proclaim the treaty to sinners, to offer them the benefit thereof, and to deal with them to accept, by coming into it personally. A covenant surely of unparalleled weight and importance, that had such a messenger thereof.

2. In the same capacity he was constituted the witness of the covenant, Isa. 4:4, "Behold, I have given him for a witness of the people." God knew the world to be a guilty world, whose consciences witnessed the demerit of death; and that therefore they would be very slow to believe the good news from heaven, touching the covenant of peace: and for this cause he would give them one competent to witness the truth thereof; and pitched upon Jesus Christ for that effect. He was a son of Adam; so the more fit to attest it unto men: he was the eternal Son of God; and therefore not liable to error or mistake in his testimony: he was an eye-witness to the eternal transaction; and so he could speak on the matter that which he had seen with his Father, John 8:38. He came down from heaven where the covenant was made, unto earth, in favour of which it was made: wherefore he could witness in the earth what he had seen in heaven about it, chap. 3:31, "He that cometh from heaven, is above all." Ver. 32, "And what he hath seen and heard, that he testifieth." In him we have a twofold witness, which is full evidence in law, He is the amen, the faithful and true witness, Rev. 3:14. In him we have the witness of man; in respect whereof he is the faithful witness: and the witness of God; in respect whereof he is the true witness, even truth itself. Compare John 8:18, "I am one that bears witness of myself;" where Christ being a divine witness, in respect of his Godhead, is said to bear witness of himself, as a man appearing in the world, revealing the covenant. And in respect of both these, he is the Amen, whose witness confirms and determines the truth of the law.

3. He is in the same capacity constituted the interpreter of the covenant, Job 33:23, to teach it unto men. We are not only slow to believe the covenant, but it is hard for us to understand it. It lies so far beyond the reach of our natural understanding, that we cannot understand it in a saving manner, unless the Son of God hath given us an understanding, (a supernatural one), that we may know him that is true, 1 John 5:20. And whosoever shall so understand it, must be all taught of God, John 6:45, that is, of Jesus Christ, ver 46. So he is by the Father constituted interpreter, and great teacher of the mystery of the covenant: and all the children of the covenant must be his disciples, and learn of him.

Now Christ's administration of the covenant, as the prophet thereof, may be taken up in these three things following.

1. His intimating and offering the covenant to sinners, by his word, for bringing them personally into it. This he did from the time of Adam's fall, is now doing, and will do even unto the end of time, that the mystery of God shall be finished. He began the Old Testament dispensation thereof, in person. Appearing in human shape, with his own mouth he gave the first notice of the covenant that ever there was in the world, and made the first offer of it in paradise, Gen. 3:8, 15. He carried it on by prophets and ordinary teachers, whom he commissioned for that effect, and furnished with gifts for the work. The former of these he employed to write in his name, as well as to speak therein, in that matter: and by both he spoke to sinners, intimating and offering the covenant unto them, by their means; whether through the word written or spoken. And thus he managed that work, to the salvation of those who believed, in the patriarchal ages before and after the flood; and all along the time of the Jewish church, from Moses to the end of that dispensation. Then he also began the New Testament dispensation in his own person. Having by his incarnation become man, he applied himself to this work. Though he was born "king of the Jews," Matt. 2:2, and many of them would have had him to have mounted their throne, John 6:15; yet he choosed rather to appear in the character of a prophet, and betake himself unto the work of the ministry, for to preach the gospel, and intimate and offer the covenant to perishing sinners; and so he was a minister of the circumcision, Rom. 15:8. Of him in this capacity particularly, Solomon, that king-preacher, was a type, Eccl. 1:1. And this also he did, and still doth carry on mediately and by proxy, especially after his ascension into heaven; and that partly by his apostles and other extraordinary officers, whom he employed to write, as well as to speak, in his name; and partly by ordinary ministers of the gospel, to be continued in the church to the end of the world, Eph. 4:11, 12, 13. Thus he is now administering the covenant unto us, by putting his written word of the Old and New Testament in our hands, and sending men in his name to preach the gospel unto us. By these means he speaks to sinners, intimating and offering them the covenant: and so he carries on the work, to the salvation of those that believe, and rendering unbelievers inexcusable, 2 Cor. 5:20; Rev. 3:22; Luke 10:16. Wherefore the offer of the covenant made to us in the gospel, is his offer: and though the word is sent to us by men, they are but his voice in the matter, he is the speaker. Then "see that ye refuse not him that speaketh," Heb. 12:25.

2. His making the intimation and offer of the covenant effectual to the elect, by the Spirit, 1 Pet. 1:12, "By them that have preached the gospel unto you, with the Holy Ghost sent down from heaven." The great Prophet of the covenant can effectually teach the most unteachable sinners of mankind; causing light not only to break forth in a dark world, by his word, but in dark hearts, by his Spirit: for the fulness of the Spirit of light is in him, and he hath eye-salve for the spiritually blind, Rev. 3:18. He knoweth who are his, in whose name he contracted with the Father, and received the promise of the Spirit: and, sooner or latter, he so enlightens them, that he rescues them from under the power of their spiritual darkness, and renders the administration of the covenant effectual to them, however ineffectual it be to others, Col. 1:13. And this he doth, by bringing his word to them with power, through the efficacy of his Spirit opening their eyes. In the first place, by his Spirit acting upon them, as a Spirit of bondage, he sets home on their consciences, the holy law in the commands and curse thereof, as of divine authority, and binding on them in particular. Hereby they are convinced of their sin and misery, seeing their sin as henious in the sight of God, and his wrath due to them for their sin: they are filled with remorse, terror, and anxiety; are made to pant for relief, feel an absolute need of. Christ and his righteousness, and despair of relief by any other way, Acts 2:37, and 16:29, 30. And then, by the same Spirit acting within them as a Spirit of life, and communicated unto them from himself, in the word of the gospel, he sets home on their hearts and consciences, the glorious gospel in its free promise of life and salvation to sinners through Jesus Christ, as it stands in the holy scriptures; clearing and demonstrating the same unto them, to be the infallible word of the eternal God, and his word to them in particular: 1 Thess. 2:13, "Ye received it not as the word of men, but (as it is in truth) the word of God." Chap. 1:5, "For our gospel came not unto you in word only, but also in power, and in the Holy Ghost, and in much assurance." This demonstration of the Spirit is that which immediately cleareth to them the ground of their believing in particular; as saith the apostle, 1 Cor. 2:4, 5, "My preaching was—in demonstration of the Spirit, and of power: that your faith should not stand in the wisdom of men, but in the power of God." And it is an internal attestation of the word of the gospel unto them, distinct from the clearest external or ministerial attestation of it; according to the saying of our Saviour, John 15:26, "The Spirit of truth, which proceedeth from the Father, he shall testtfy of me." Ver. 27, "And ye also shall bear witness." By the power hereof, getting, by way of spiritual sight, John 6:40, a knowledge of Christ in his transcendent glory and excellency, exhibited to them in the free promise of the gospel, they are infallibly brought to believe. The Spirit thus applying the word of the gospel to them, they greedily embrace it, and apply it to themselves by faith; as may be seen in these converts, Acts 2:38, "Then Peter said unto them, repent, and be baptized every one of you in the name of Jesus Christ, for the remission of sins." Ver. 39, "For the promise is unto you." Ver. 41, "Then they that gladly received his word, were baptized."

3. Lastly, His teaching and instructing them by his word and Spirit, from thenceforth, as children, of the covenant, his own disciples. The whole plan of salvation is laid down in the covenant, being a mystery of the manifold wisdom of God, whereof there is still more and more to be learned: and Christ is the great Prophet to teach it. And "the secret of the Lord is with them that fear him; and he will shew them his covenant," Psalm 25:14. The saints, by reason of the remains of darkness in their minds while here, are apt to lose sight of the parties in the covenant: but the great prophet is to shew them the Father, and to manifest himself unto them, by the Spirit. The condition of the covenant, the Mediator's own righteousness, the sole ground of all their hopes, cannot be kept in view, but by means of the light of life from himself. And in his light only can they have a believing view of the promises and privileges of the covenant. The duties of the covenant, whereof the exceeding broad law of the ten commands is the rule, are many; and though they be clear in themselves, yet are they often so dark and perplexed to us, that we cannot distinguish between sin and duty: but the children of the covenant have an infallible teacher, whom they may consult in all cases, and of whom they may learn how to steer their course in every point; and "the meek will he guide in judgment, the meek will he teach his way," Psalm 25:9.

The darkness brought on mankind by sin, nothing but the grace of the new covenant can effectually dispel. The true light is a benefit of that covenant, purchased by the blood of Christ, and lodged with him among the rest of the benefits of his great trust: and he hath the dispensing of it, as the great Prophet of the covenant. To him then must we have our recourse for light in all cases, whether we be under the midnight darkness of a natural state, or under the twilight-darkness of the present imperfection of a state of grace: yea, in the mid-day light of glory, the Lamb is the light of the heavenly city, Rev. 21:23.

And thus Christ is the Prophet of the covenant.

The covenant of grace is a matter of so vast importance, both to the honour of God, and the good of souls; and of such a diffusive and general concern to mankind, that the administration thereof required one invested with kingly power and authority for that effect. And the disposition of the parties, objects of the administration, together with the nature of the thing itself, which concerns the inner man chiefly, and the disposal of the choicest of Heaven's favours, at once laid aside the greatest of men, and the highest of angels, as no more fit to bear that office, than to produce another world out of nothing. Wherefore the Father's choice in that matter natively fell on his own Son, the Second Adam: and he was made King of the covenant.

God as Creator of the world, is King of the same, by an original, underived right: and so he hath the supreme power over it, of which he can no more divest himself, than of his being. This is the essential kingdom, common to the three persons in the glorious Godhead, the Father, the Son, and the Holy Ghost.

But the kingdom of the covenant, whereof we speak, is a derived, delegated one, which the Mediator Christ holds of his Father, by the tenor of the covenant, for the administration thereof; as is declared, Psalm. 2:6, "Yet have I set my King upon my holy hill of Zion." Now, the great design of that administration, is to gather together sinners of mankind into one body, under the bond of the covenant; and to make them happy, in the enjoyment of the privileges thereof, in grace and glory, the which body, the church, is the kingdom of the covenant, a kingdom that was to be won, and raised out of the rebel-world of mankind, lying in wickedness; and whereof Christ was, by his Father, constituted the alone King and Head.

In subserviency to this kingdom, the kingdom of providence throughout the world was also committed to him, being made the head over all things to the church, which is his body, Eph, 1:22, 23, he was appointed to rule, not only over his willing subjects, but in the midst of his enemies, Psalm 110:2. The management of the wheel of providence, throughout the whole world, was put into the hand of Zion's King. Into the same hand that the Father hath committed the government of the church, he hath also committed the government of the world: for there is no exception. "The Father hath committed all judgment unto the Son," John 5:22, "all power in heaven and in earth," Matth. 28:18. So he is "Lord of lords, and King of kings," Rev. 17:14, and "by him kings reign—princes rule, and nobles, even all the judges of the earth," Prov. 8:15, 16. This headship over the world was necessary to his administration of the covenant, as head of the church; necessary for compassing the ends thereof. Being vested therewith, he sets up and pulls down, in the world, as he sees meet for the great purposes of the covenant: and of what use this is, in the administration thereof, may be learned from Isa. 43:14, "For your sake" (namely, for the sake of the church) "I have sent to Babylon, and have brought down all their nobles, and the Chaldeans." Ver. 15, "I am—your King." Thus the King and Head of the church manageth all things by his providence, as well without as within the church; though in a very different manner, because in a very different relation, as to his own people, and to strangers. The which was typified in David, who for the benefit of his own kingdom, the kingdom of Israel, was made "the head of the Heathen," Psalm 18:43. For David smote the Philistines, and subdued them, 2 Sam. 8:1, and the "Moabites." ver. 2, "and the Syrians," ver. 6, "and all they of Edom became David's servants," ver. 14, "And David reigned over all Israel, and David executed judgment and justice unto all his people," ver. 15.

Now, the chief acts of Christ's administration of the covenant, as he is King thereof, are these.

1. His appointing ordinances of his kingdom, both for bringing sinners personally into the covenant, and for confirming and strengthening the covenanted; as also officers of his kingdom, to administer these ordinances in his name and authority. Both the one and the other were different, under the Old Testament, and under the New; which hath made two different forms of external administration of the covenant; the old, which is passed away, and the new, that will continue to the end of the world: but both were from the same authority, and for compassing the same great designs of the covenant, agreeable to the different times for which they were appointed; and are all of them to be found in the scriptures of the Old and New Testament, the book of the manner of the kingdom. It was the same Lord Jesus, the angel of the covenant which spake to Moses in the mount Sinai, Acts 7:38, who instituted the new testament church and ordinances, and "gave some apostles, and some prophets, and some evangelists, and some pastors and teachers; for the perfecting of the saints, for the work of the ministry," Eph. 4:11. 12. The Saviour, King, and Lawgiver of the church, are one, Is. 33:22, "The Lord is our Lawgiver, the Lord is our King, he will save us."

Emitting his royal proclamations into the world, by the hand of his messengers, in the gospel; bearing, that whosoever will come unto him, and unite with him as the head of the covenant, by faith, shall be readily received into it, and have a right to all the privileges thereof, in him: Mark 16:15, "Go ye unto all the world, and preach the gospel to every creature." Ver. 16, "He that believeth and is baptized, shall be saved." Therein the covenant is published, and offered in his name to every sinner of mankind unto whose ears this voice reacheth: and they are called, commanded, and charged to come into it, and submit to his royal sceptre. His call and offer is their warrant to come: his command obligeth them, that they cannot refuse, but in rebellion and disobedience against his royal authority. The promises are set before them indefinitely, that whosoever will, may, by believing, apply them to themselves. The king's proclamation meddles not with the secrets of the eternal election, to reveal them. But the promises of the covenant, infallibly to be accomplised in some, are, in Christ's testament, as indorsed to sinners of mankind indefinitely, to be fulfilled unto all and every one who shall by faith embrace them: and the proclamation makes lawful intimation of the testament, This intimation is the appointed means of begetting faith, and of bringing sinners into the covenant thereby; for faith cometh by hearing, Rom. 10:17. And it is made effectual to some, by the Spirit, through the grace of the covenant secured by promise for them.

And hence it is, that the covenant being thus administered to all promiscuously, there is an use of conditional phrases in the administration thereof: though in the covenant itself there are no conditions, properly so called, but what were fulfilled by Jesus Christ in his own person. The word of the covenant coming with alike warrant to the elect and the non-elect; to them who certainly will believe, and to them who will continue in their unbelief; the administering of it equally to both in the gospel-proclamation, must needs be by proposing the promises indefinitely as to persons; the which must at length be resolved into conditional phrases. So it is proclaimed in the ears of all, "I will betrothe thee unto me," and "I will be to them a God." And one believes and applies the same; and he is thereupon united to Christ, and instated in the covenant to all saving purposes: another who hath as good a revealed warrant to believe as the former, yet believes not; and so comes short of the promise. Now, to speak alike to those who will thus differently entertain the words of the covenant, it follows of course, to resolve them into such expressions as these, "Believe on the Lord Jesus Christ, and thou shalt be saved:" and "He that believeth shall be saved, he that believeth not shall be damned." Meanwhile the covenant itself is a different thing from the form of the external administration of it.

3. Effectually subduing the elect to himself, through the power of his Spirit so managing the word, that it operates on them like a sword, piercing their souls, conquering their natural aversion and obstinacy, and making them willing to yield, and embrace the covenant. Rev. 1:16, "Out of his mouth went a sharp two-edged sword." What that sword is, and by what a strong arm it is wielded in this case, may be learned from the apostle calling it "the sword of the Spirit, which is the word of God," Eph. 6:17; and what the effect of it is, being managed by that "arm of the Lord revealed," is declared by the Psalmist, Psalm 110:3, "Thy people shall be willing in the day of thy power;" and by the prophet, Isa. 44:3, "I will pour my Spirit upon thy seed;"—Ver. 4, "And they shall spring up."—Ver. 5, "One shall say, I am the Lord's." Christ communicates to them, and every one of them, at the time appointed in the eternal counsel, the Spirit and grace of the covenant, therein secured for them by promise: and thereby they are quickened, enabled, and determined to believe. And whereas he finds them prisoners of hope, he opens the house of their bondage, breaking the yoke of sin, death, and the devil, from off their necks, by his Spirit applying to them his satisfaction. The which has that mighty effect, inasmuch as then the law hath full satisfaction as to them; and the law being satisfied, the strength of sin is broken, and the strength of sin being broken, the sting of death is taken away; and the sting of death being taken away, the devil loseth his power over them; and Satan's power over them being lost, the present evil world, which is his kingdom, can hold them no longer. Thus are they separated from the world lying in wickedness, and constituted members of the kingdom of Christ; delivered from the power of darkness, and translated into the kingdom of God's dear Son, Col. 1:13. And from thenceforth, though they be in the world, yet they are no more of it; but strangers and pilgrims in it, true and lively members of the invisible kingdom of Christ; a society to which the world is an implacable enemy, John 15:19, "Ye are not of the world, but I have chosen you out of the world, therefore the world hateth you." And herein Christ doth, in a special manner, shew himself a King mighty in battle, by the power of his grace overcoming the most perverse and rebellious to a cordial submission, and rescuing them from the bondage and dominion of their enemies.

4. Gathering them and others with them together into a visible church-state, Gen. 49:10, "Unto him shall the gathering of the people be." Thus is erected the visible church or kingdom of Christ in the world; a society separate from the visible kingdom of the devil, and professing faith in, and obedience to Christ, outwardly bearing his badge, and the signs of his covenant. Among them is the ordinary seat of the administration of the covenant, the ordinary means of salvation, and offers of grace. In their land the voice of the turtle is heard, and the singing of birds, in the preaching of the glorious gospel; while there is a lasting winter over all the world besides. They have the Bible, and sabbaths, the ministry of the word, and the holy sacraments. Among them is to be found the communion of saints, and a church-government, instituted for controlling the unruly, suppressing sin and wickedness, and encouraging an orderly walk. And they have the privilege of heaven's protection; insomuch that the church shall be defended, and her enemies so restrained and conquered by her King, that she shall continue while the world stands, maugre all opposition that hell can make against her: Matt. 28:20, "Lo I am with you alway even unto the end of the world."

5. Lastly, Ruling and governing his true and kindly subjects agreeably unto the covenant, by which his royal prerogative is stated, and their privileges are secured, Isa. 9:6, "The government shall be upon his shoulder." Of this his government there are several acts, the chief of which are these following.

1st, He gives them the laws of the covenant; not only intimating the same unto them externally by his word; but teaching them internally by his Spirit, writing them upon the tables of their hearts, and leaving an indelible copy of them affixed there: Heb. 8:10, "I will put my laws into their mind, and write them in their hearts." These laws of the covenant are no other but the laws of the ten commandments, originally given to Adam in his creation, and at his transportation into paradise and settlement there, vested with the form of the covenant of works; and now unto believers in Christ, standing without that form, in the covenant of grace as the eternal rule of righteousness, whereunto they are to be conformed by the grace of the covenant; the effectuating of which is committed by the Father to Jesus Christ as administrator thereof. And accordingly he carries it on, by his word and Spirit, in a suitableness to their nature as rational agents, and to their state; making these laws known to them, as the rule of life, unto which they stand bound by the authority, and matchless love of God their Creator and Redeemer; and withal inclining their hearts unto the obedience of the same.

2dly, He gives them the rewards of the covenant in the course of their obedience: Psalm 19:11, "In keeping of them there is great reward." He puts his people indeed to work and labour; but not to labour in the fire, and for vanity, as the servants of sin do: they are to work and labour, like the ox treading out the corn, which was not to be muzzled, but to have access at once to work and to eat. The service now done to Zion's King, hath a reward in this life, as well as a reward in the life to come. By the order of the covenant, there is privilege established to follow duty, as the reward thereof; the which order is observed by the King in his administration. Accordingly, he proposeth the privilege of comfort, to excite to the duty of mourning, Matt. 5:4, "Blessed are they that mourn for they shall be comforted:" the special tokens of heaven's favour, to excite unto a holy tender walk, John 14:21, "He that hath my commandments, and keepeth them,—shall be loved of my Father, and I will love him, and will manifest myself to him." In like manner to excite the same holy obedience, he proposeth the full reward in the life to come, 1 Cor. 9:24, "So run that ye may obtain." Rev. 3:21, "To him that overcometh will I grant to sit with me in my throne." And so certainly doth he accomplish the promise of the reward of both kinds, that his people may be assured "their labour is not in vain in the Lord," 1 Cor. 15:51: for faithfulness is the girdle of his loins; and, in dispensing the privileges to his people upon the back of their duty, he doth but observe the stated order of the covenant. Not that the order of the covenant is in every particular first—duty, then privilege: nay, it is first, privilege; next, duty; then privilege again; and so forward, till privilege and duty come both to perfection in heaven, not to be distinguished more. We to us if it were otherwise! truly, if it were otherwise, we could neither be brought into the covenant, nor kept within it in life: for how shall one at first believe, till once he is privileged with the quickening Spirit? and how shall a fallen saint renew his faith and repentance, till once he is privileged with new influences of grace? John 15:5, "Without me ye can do nothing." But here lies the matter, the leading privilege bringing in duty, there follows further privilege on the back of duty, according to the order of the covenant: and these further privileges are the rewards we speak of. And the scripture calls them rewards, even in respect of the saints: because they are given to a working saint, on the back of his work. Howbeit they are as far from the nature of a reward, strictly and properly so called, the which on the account of one's work is of debt to him, as the leading privileges are, that produce the working: but both the one and the other are equally the reward of Christ's work, in the most strict and proper notion of reward.

3dly, He ministers unto them the discipline of the covenant, in case of their disobedience. The discipline of the covenant is fatherly chastisement, which their state of imperfection in this life makes necessary to their welfare: and therefore it is secured for them in the covenant, Psalm 89:30, "If his children forsake my law:" ver. 32, "Then will I visit their transgression with the rod." Ver. 33, "Nevertheless"—ver. 34, "My covenant will I not break, nor alter the thing that is gone out of my lips." It belongs to the promissory part of the covenant, and particularly to the promise of sanctification: forasmuch as it is not vindictive, but medicinal; being an appointed means of advancing holiness in them. He chastens for our profit, that we might be partakers of his holiness, Heb. 12:10. And thus it serves to purge iniquity, and to take away sin, Isa. 27:9; namely, in that as a fire melting down the paint and varnish of the defiling objects in the world, in our sight, and as a looking-glass shewing us our pollution, it occasions and excites us unto washing in the only laver of the blood of Christ, by faith. Now, the administering of the discipline of the covenant is committed unto Zion's King, John 5:22, "The Father hath committed all judgment unto the Son." Rev. 3:19, "As many as I love, I rebuke and chasten." And, as to the nature of it, it comprehends all manner of strokes upon their worldly substance, name, employments, and relations; all manner of bodily afflictions, diseases, and pains, incident to sinful flesh; even natural death itself, 1 Cor. 11:30, 32; and generally, all outward strokes which any of the children of men are liable to, Eccl. 9:2, "All things come alike to all." Moreover, it comprehends spiritual strokes, such as desertion, God's hiding his face from them, withdrawing the light of his countenance, their losing some measure of their graces and comforts, woundings of spirit, horrors of conscience, whereby they may be brought to the very brink of despair: so that, howbeit the casting them into hell is not within the compass of the discipline of the covenant, yet the casting a kind of hell into them, making them to roar by reason of disquietness of heart, Psalm 38:1, is within the compass of it. And, what is worse than any of all these, it comprehends their being harassed with horrid temptations, and set up as marks for Satan's fiery darts, Eph, 6:16, the hardening of their hearts, Isa. 63:17, and their being suffered to fall into one sin, and that a gross sin too, for the punishment of another, as in the case of David and Peter. All these things are within the compass of the discipline of the covenant; and believers are particularly and directly threatened with them, in case of their disobedience, to move them to beware of it: yea, and they are often inflicted by Zion's King on his beloved subjects, that, by these marks of his displeasure against their sin, he may correct them, make sin bitter to them, and stir them up to repentance and watchfulness. And the worst of them all, even the very hardening of their hearts, and the punishing of one sin with another, are, by the sovereign grace of the covenant, made effectual for these holy ends: the which grace opening the heart in renewed repentance, godly sorrow for sin breaks forth the more forcibly, as waters do which have been long dammed up. Thus these bitter waters, running in the channel of the covenant, become healing waters: these sharp swords are, by the covenant, beaten into ploughshares; and these piercing spears into pruning-hooks. Of this discipline of the covenant, all the subjects of Christ in this world do partake: and they must be under it, till they arrive at perfection in the other world, Heb. 12:6–8.

4thly, He gives them the pardons of the covenant; the pardoning of crimes committed against the laws of God, being one of the royal prerogatives of Zion's King, whom "God hath exalted to be a Prince and a Saviour, for to give repentance to Israel, and forgiveness of sins," Acts 5:31. He gives them the first pardon, removing the guilt of revenging wrath, in their justification; and he gives them also the subsequent pardons, removing the guilt of fatherly anger, upon their renewing the actings of faith and repentance, as was observed before. The Father having committed all judgment unto the Son, he hath the dispensing of Heaven's favours, according to the method and order of the covenant; and they are not only conferred for his sake, but by his hand.

5thly, He affords them the defence of the covenant, while in this life they are amongst their enemies, Psalm 89:18, "For the Lord is our defence; and the holy One of Israel is our king." Satan is their enemy, a malicious, subtile, and powerful enemy: but Christ is their friend, and takes them under his protection. He loves them dearly, as the purchase of his own blood, the members of his own mystical body, and bearing his Father's image: he is infinitely wise, and can outshoot the devil in his own bow: and he is the stronger man, who can bind the strong man. The world joins issue with Satan in opposing them; but shall not prevail to ruin them, neither by force nor fraud: for greater is he, than the god of this world and all his dominion, 1 John 4:4, "Ye are of God, and have overcome them: because greater is he that is in you, than he that is in the world." Their worst enemies are within them, namely, the remains of corruption, which, in the depth of sovereign wisdom, are not expelled during this life; but left for their exercise and trial, and for the discovery of the power of the grace of their King. And he manifests his power, in keeping alive in them the spunk of holy fire, in the midst of an ocean of corruption; and causing it to make head against the same, until it quite dry it up: Rom. 7:24, "O wretched man that I am, who shall deliver me from the body of this death!" Ver. 25, "I thank God, through Jesus Christ our Lord." He has all their enemies in chains, that they can act no further against them than he sees meet to permit: and at his pleasure he restrains them, bounding them by his power, as to the kind, degree, and continuance of their attacks, Psalm 76:10, "The remainder of wrath shalt thou restrain."

Lastly, He authoritatively completes the happiness of the covenant in them. He purchased it for them as a Priest: he reveals it to them as a Prophet: but as a King, he doth, in the way of authority, put them in full possession thereof, Matth. 25:34, "Then shall the King say unto them on his right hand, Come, ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world." And by the same authority he will pass sentence against his and their enemies, having fully conquered them, ver. 41. And so he will complete for ever the peace of his covenant-subjects.

Thus far of Christ's administration of the covenant, as he is King thereof.

As for performing the condition of the covenant, Jesus Christ became the priest, namely, the sacrificing priest of it, as hath been said in the due place: so, for the administration of the covenant, he became the intercessor, namely, the interceding priest of it. Christ's intercession did not take its place in the making of the covenant. The love and grace of God made the motion for a new covenant freely: and the breach betwixt God and sinners was of another nature, than to be made up by a simple intercession; the which might have moved mercy, but could not have satisfied justice, that, requiring a sacrifice for sin, could not be satisfied by pleading, but by paying a ransom: Heb. 9:22, "Without shedding of blood is no remission." Neither doth Christ's sacrificing take its place in the administration of the covenant: there is no need of any new sacrificing there; "For by one offering he hath perfected for ever them that are sanctified." chap. 10:14. But his sacrificing natively took its place in the making of the covenant, and fulfilling the condition thereof; and his intercession, in the administration of the covenant, and fulfilling the promises of it. Accordingly, for the administration of the covenant, he is the intercessor thereof: Rom. 8:34, "It is Christ that died, yea rather, that in risen again, who is even at the right hand of God, who also maketh intercession for us."

And indeed there was need of an intercessor for that effect: since an infinitely holy God, and sinful creatures, could neither come together into a state of peace, nor continue in it, with the safety of God's honour, without an intercessor. Wherefore Jesus Christ being appointed thereto, is, in that character, "entered into heaven itself, now to appear in the presence of God for us," Heb. 9:24, to manage the business of the covenant for our behoof; willing the merit of his sacrifice to be applied to all those in whose room and stead he died, and that for all the intents and purposes of the covenant in their favours, according to the method laid down and stated therein. And this his intercession is always effectual, as he himself testifieth, saying unto his Father, John 11:42, "I knew that thou hearest me always. Whence it appears, that the object of it is not of equal latitude with the object of the administration of the covenant, and of his acting in the other relations belonging to that administration; but that it is restricted unto those whom he, as second Adam, represented in the eternal transaction. And this is very agreeable to the nature of the divine contrivance for the salvation of sinners; in which the eternal purpose hath made a difference of persons, according to sovereign will and pleasure: this being, as it were, one clause in the constitution of the administration, peculiarly in favour of the objects of electing love. So the intercessor himself teacheth us, John 17:9, "I pray not for the world, but for them which thou hast given me:" ver. 20, "For them which shall believe on me." Ver. 24, "Father, I will that they also whom thou hast given me, be with me where I am."

Now, Christ administers the covenant as intercessor thereof, these following ways chiefly.

1. Effectually procuring, by his interest in heaven, the actual inbringing of his elect, at the time appointed, into a covenant-state of union, communion, peace, and favour with God: John 17:20, "Neither pray I for these alone, but for them also which shall believe on me through their word:" ver. 21, "That they all may be one, as thou, Father, art in me, and I in thee; that they also may be one in us." They are by nature in a state of enmity with God, even as others: but through Christ's intercession the peace is made between Heaven and them. He purchased it for them by the blood of his sacrifice; it was promised to him in the covenant on that score; and by his intercession he actually obtains it unto them. His intercession is the spring that puts all the wheels in motion, that are set a-going, in the time of loves, for bringing one out of the state of nature, into a state of grace. Providence manageth favourably towards the conversion of the man; the word powerfully affects him, while on others it falls like rain on a rock, running off as fast as it comes on; the business of eternal salvation is closely laid to heart with him; the law doth its office upon him, and so doth the gospel also in its turn: and these things cease not, until he is brought into a new state, and is become a new creature. Whence did all this take its rise! Why, the man had an unknown friend in the court of heaven, who spoke for him to the King: and all this is the fruit of that intercession made for him.

2. Appearing for them, and in their name taking possession of heaven, and all the other benefits of the covenant, which they have a right to, in virtue of their new covenant state: Eph. 2:6, "And hath raised us up together, and made us sit together in heavenly places in Christ Jesus." Heb. 6:20, "Whither the forerunner is for us entered." That moment wherein a sinner enters into the covenant by believing, he hath a right to all; for if children, then heirs, Rom. 8:17. Howbeit, in the case of most of the children of God, the possession seems to be delayed long after that time. But it is to be considered, that possession may not only be taken by a man in his own person; but also in the person of another: thus one may by his attorney take possession of an estate which he never saw; and a minor, by his representative, may be possessed of what it is not as yet meet to give him into his own hand. So, howbeit, the believer's possession of all in his own person is indeed delayed: yet in this respect it is not delayed one moment after his believing in Jesus Christ: for his intercessor acts for him in the matter. What should hinder this manner of possession one moment after believing? For the covenant of promises is an undoubted right; the sinner, though on earth, doth by faith plead it before God in heaven; and Christ is there, as his representative and intercessor, to take possession in his name. Wherefore every believer shall justly reckon himself, though having nothing, yet possessing all things, 2 Cor. 6:10, and complete in him, Col. 2:10.

3. Maintaining the peace between God and them while they are here in this world. Having purchased their peace with heaven, by the sacrifice of himself, and by his intercession brought them into a state of peace, he doth not leave it to themselves to maintain it. If it were so, it would soon be at an end. There are so many failures on their part, while they are compassed with the body of sin, that their own consciences have whereof to accuse them every day; and the devil is an incessant accuser of the brethren: but Christ intercedes for them, to the preventing always a total rupture betwixt heaven and them; however they may for their sins fall under God's fatherly displeasure: upon the ground of his satisfaction for them, he answereth all accusations against them, and takes up all emerging differences between them and their covenanted God: 1 John 2:1, "If any man sin, we have an advocate with the Father, Jesus Christ the righteous:" ver. 2, "And he is the propitiation for our sins." Hereupon the apostle triumphs over all their accusers, Rom. 8:33, "Who shall lay any thing to the charge of God's elect? It is God that justifieth:" ver. 34, "Who is he that condemned? It is Christ that died, who also maketh intercession for us." Wherefore their state of peace with God is inviolably maintained; though, for their correction, they may indeed lose the sight and sense of it for a time. Having once become their friend in Christ, he may indeed severely chastise them for their faults, but he never becomes their enemy again, even in the way of legal enmity, far less in the way of real enmity, Rom. 8:1; Isa. 54:9.

4. Procuring them access to God, and acceptance with him, notwithstanding of their imperfections, while in this life. Saints on earth never want business in the court of heaven. Yet being sinful, they are in themselves unfit to come into the presence of the King. But the Intercessor of the covenant introduceth them, procuring them access by his interest in the court; "For through him we have an access by one Spirit unto the Father," Eph. 2:18. And by this means they are allowed access with boldness, chap. 3:12. He makes their persons accepted, notwithstanding of the sinfulness cleaving to them: they are accepted in the beloved, chap. 1:6. And in him they have an altar that sanctifies their gifts, Heb. 13:10. So that their spiritual sacrifices, howbeit they want not their blemishes, yet are acceptable to God by Jesus Christ, 1 Pet. 2:5. Their prayers made in faith, though smelling rank of the remains of the corruption of nature, yet being perfumed by the Intercessor with the incense of his merit, are accepted in heaven, and have gracious returns made them, Rev. 8:4. Their doing service, and their suffering services, which howsoever costly, could not be accepted for their own worth, because imperfect, are through his intercession accepted, as being washed, and made white in the blood of the Lamb, chap. 7:14.

5. Lastly, Obtaining their admittance into heaven, in the due time; and continuing their state of perfect happiness there for ever and ever: John 17:24, "Father, I will that they also whom thou hast given me, be with me where I am." Our Lord Jesus Christ was by his Father constituted a priest for ever, Psalm 110:4. Nevertheless, after his having once offered himself a sacrifice on the cross, he offereth no more sacrifice. Therefore he must be, not a sacrificing Priest for ever, but an interceding Priest, as the apostle explains it, Heb. 7:25, "He ever liveth to make intercession for them." Now, the spirits of just men being made perfect immediately after death, there is no more imperfections about their souls morally considered, Heb. 12:23; and after the resurrection, there will be no more imperfection about their bodies neither, 1 Cor. 15:53. The effect then of Christ's intercession for ever, must be the everlasting continuation of their happy state; their Intercessor externally willing the continuance of the same, on the ground of the eternal redemption obtained for them, by the sacrifice of himself. The infinite merit of his sacrifice will be eternally presented before God in the holy place, while he shall appear there in our nature continually: and this will be the everlasting security for the continuation of the saints' happiness. The which happiness issuing from the merit of his sacrifice as their Priest, will be communicated unto him as their Prophet and their King: for these his offices will never be laid aside. As he is a Priest for ever, so of his kingdom there shall be no end, Luke 1:33, and the Lamb will be the light of the heavenly city, Rev. 21:23; the saint's communion with God there, being still in and through the Mediator, in a manner agreeable to their state of perfection, chap. 7:17.

And these are the chief acts of his administration of the covenant, as Intercessor thereof.

Thus far of the fourth head, namely, the administration of the covenant.

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