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CHRIST as actually united to the divine nature, and actually consenting to the terms of this covenant, since it was the human nature which was to endure the sufferings; then there will be no need for proleptical figures to interpret the language of scripture, since the literal sense is just and true.

And not only in the making of what is commonly called the covenant of redemption, but also in the publishing of it as a covenant of grace to men in all ages, the existence of CHRIST as GOD-MAN appears necessary to constitute him a proper mediator. Can any one suppose it consistent with this covenant that the vengeance of GOD should run on for four thousand years, without any proper mediator, or undertaker on the part of man? In the very nature of it, it includes two real distinct parties, GoD and man; and the title mediator requires that man should be represented before the communication of the benefits of it to man in the most early ages. This is clear from the apostle calling the mediator in that covenant the MAN CHRIST JESUS:* which shews that the human nature was signally concerned in the mediation. And for the same reason the book of life is said to belong to the Lamb, which name may be properly applied to the human nature of CHRIST in union with the divine, but with no kind of propriety can it be applied to the divine nature without such union,

I must here mention another very remarkable instance wherein orthodox divines are inconsistent with themselves, viz. in their manner of representing the doctrine of the trinity, and the covenant of redemption, or the transaction between the Father and the Son before the world. In the doctrine of the trinity, commonly called orthodox, it is asserted,

• 1 Tim. ii. 5.

that God is but one simple, infinite, and eternal Spirit; consequently the divine essence, powers, and essential properties of Father, Son, and Holy Ghost, in Deity, are numerically the same. That it is the same numerical consciousness, understanding, will, and power, that belongs to the sacred three, who are distinguished by the properties of paternity, filiation, and procession; but their thoughts, ideas, volitions, and agencies, must be (according to this scheme) numerically the same.

Now it is plain that the whole of what divines have said about the covenant of redemption, whether as to the parties contracting-the business transacted the manner of transacting-the articles agreed on-the performance of stipulations-or the date of the transaction-all is directly contrary to any ideas we can have of their doctrine of the trinity. For it is not possible to have any idea of CHRIST'S Deity transacting this affair with the Father, and at the same time believe, that their Deity, perfections, powers, will, and consciousness, are numerically the same. This is to maintain contradictions. Mere personalities cannot consult and transact in a way of contract, proposal, and consent. It requires two distinct consciousnesses-distinct wills to enter into such a covenant.-But there are no such distinctions in the one infinite Spirit.

But this matter is put beyond all dispute by the account we have of this covenant and its articles, one of the beings, persons, or parties, contracting, is evidently inferior to the other; and is capable of receiving commissions, orders, support, and recompence from the other. But if no more of CHRIST existed at that time than his Deity, and the Deity of CHRIST and the FATHER be the same, what need of orders, commissions?-why promises

of support and recompence? How can the Deity of CHRIST be supported and recompensed by the FATHER who has the same numerical glory and power? Hence all the pathetic representations of this covenant can amount to no more than the simple decree or volition of the one eternal infinite Spirit.-An absolute decree of the GREAT GOD, that the man JESUS CHRIST when formed, should undertake and fulfil this work four thousand years after the world was made.-It was only the Deity of CHRIST that decreed that the human nature should exist, be united to Deity-and suffer death for men.-Perhaps some of these difficulties may seem to be solved by the help of figures of speech, without admitting CHRIST's pre-existent soul, but I am certain they cannot all be either solved or explained by all the devices of men. Whereas admitting CHRIST to be the first born of every creature-the beginning of the creation of GOD, and intimately united to Deity, then we have proper subjects for these federal transactions before the foundation of the world.

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The LORD JESUS CHRIST and the elect are federally united, they stand in one covenant,— CHRIST in the everlasting contracts of grace represented his people as their head-he covenanted for them as a public person, who was to manage all the great affairs of this covenant. Pray how could this covenant take place, if he who was a party in it, and the manager of it, were not in being? Can we say that GOD communicated his mind to a non-entity? that he covenanted and contracted with nothing?-With that which was to have no existence till four thousand years after Adam's fall? If this be true, then JESUS CHRIST was not a real, but an imaginary mediator; consequently it was no more than an imaginary covenant, and man's salvation is no more than imaginary-for

it can never be proved, that GOD covenanted with CHRIST after his incarnation; so that our salvation is founded on an imaginary CHRIST, and an imaginary covenant.-Blessed be GOD that things are otherways, and that this covenant is well ordered in all things and sure, by which is manifested the ancient, transcendent love of GOD and CHRIST, the foundation of all that has been done to restore sinners to the happiness they had forfeited by transgression. Admitting the ancient existence of CHRIST'S Soul, every thing coincides admirably well, and answers all the various expressions in scripture on this subject, without straining the words with needless tropes and figures:-it becomes so plain that he who runs may read it, and every unlettered christian may understand these early grounds of his hope, and the sure foundation laid by GOD, on which rests all that is dear to him in time and eternity.

3. Another argument to support this doctrine may be taken from the descriptions of CHRIST'S coming into the world, mentioned in scripture. This great event is always expressed in some corporal language, such as denotes his taking on him animal nature, a body,-or flesh, without ever mentioning his taking a soul. By consulting the scriptures impartially, so much will be found in this argument as to shake the foundation of these prejudices: which have prevailed against a doctrine so conspicuous on the face of many texts. I shall mention a few of these that are conclusive in this argument. "The Word was made flesh, and dwelt among us.---He was made of the seed of David according to the flesh.-GOD sending his own Son in the likeness of sinful flesh.-GOD sent forth his Son made of a Such texts must literally apply to the

woman.

→ John i. 14. Rom. i. 3.-viii. 3. Gal, iv. 4.

material corporal body, and not to the soul."He was made in the likeness of men, and was found in fashion as a man."* Shape or fashion, peculiarly refers to the body not to soul." For as much as the children were partakers of flesh and blood, he also himself likewise took part of the same, that he might in all things be like his brethren." Here the apostle is treating professedly of the incarnation of CHRIST, and plainly supposes his soul existed before, and in that particular he was already like the children of GoD. The apostle says, "he took on him the seed of Abraham. Though seed may frequently include both body and soul, yet the body has the most proper and literal right to that name, and must particularly mean this here, consistent with the apostle's connection. "In the days of his flesh he offered up prayers and supplications with strong crying and tears."§ It is plain here that the apostle means when he had taken FLESH and dwelt in it. From a passage which the apostle translates, "a body hast thou prepared me; it appears evident that CHRIST, who is the speaker, had a soul already, but that a body was necessary to finish the bloody work he had to do. The apostle John often speaks of JESUS CHRIST being come in the FLESH, plainly intimating that the person who was vested with the name and character of JESUS and CHRIST, had every requisite for his work before but FLESH.

But if we suppose, that CHRIST, when he was born of the virgin, did take a human soul, or the whole complex nature of man, is it not astonishing that there should not be one text of scripture in either the old or new testament, which should give such a hint to us, that he then took a reasonable

• Phil, ii. 7. 8. + Heb. ii. 14-17. § Ibid. v. 7.

Ibid. x. 5.

↑ Heb ii. 16.

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