12.

On this diftinction between Chrift perfonal and Christ mystical, a name they have given the whole body of Chriftians united under him their head, many learned men conclude pofitively, that it is in this last fenfe, and not the other common one, that the Apostle fays, that one feed was Christ. And thus they very ingeniously make him say, that though Abraham had many children, the promife was only to his fpiritual feed, fuch as are his children by faith and of these there are not two feeds, one by the law, and another by the gofpel; but, as he fays, verf. 28. they are all one in Chrift: which they think best anfwers his views in this place.

1

But befides what was already obferved of the plain construction of the Apostle's words as they ftand, he appears to have had another view, of at least as great moment, and which is either loft or greatly obfcured in this conftruction; namely, that in the whole affair of redemption, from the beginning to the completement of it, Christ fo ftands between God and the body of Chriftians in the quality of mediator, or great priest-interceffor, that they can have no dealings with God, nor God VOL. III. Ff with

with them, and particularly that they can receive no bleffing from God, but through his hands. By him he made the worlds in the first creation, and the government of it is upon his fhoulders; all power in heaven and earth, and all judgement, are committed to him. How then can it be otherwife in the new creation? To him the grant and promife of the bleffing was given he performs the terms on which it proceeded, by his obedience to the death: the fullness of the bleffing is lodged in his hand, with abfolute powers to raise the dead, and to quicken whom he will: in one word, he ftands at the head of mankind in relation to the fpiritual and eternal world, in all refpects but the event, as the first man, who the Apostle fays was his figure, did with respect to this earthly perifhing one. "He has the "words of eternal life;" and in his right only it is to be had, and held by faith in him; that work of God, by which only the righteousness of God can be had.

Could we make out diftinctly, and with certainty, the right meaning of the Apostle's words verf. 17. which ftands thus in our tranflation, The covenant confirmed before of

God

God in Chrift, the point would be fully cleared. We have faid enough before of the covenant. The Apostle puts it beyond difpute, that it was the promise made to Abraham, and his one feed, who, he fays, was Christ. On this he founds what he fays here, Thefe promifes were confirmed. The word expreffes the strongest fecurity, as comprehending every thing neceffary to give the fulleft force and authority. And it could not be otherwise, when God was the ratifier, whofe fingle word gives all the firmnefs that can be imagined: for our Lord has told that "heaven "and earth may pafs away; but the least

us,

jot or tittle of his word cannot, until "the whole be fulfilled," Matth. v. 18. But there was still a greater folemnity, indeed the greatest that can be imagined, which we find the Apoftle applying to this very purpose, Heb. vi. 17. 18. that he confirmed it by an oath, as we find it, Gen. xxii. 16. The fame Apoftle makes ufe of another word, Heb. viii. 6. speaking of that Sias, of which Chrift, the Great Priest, is the mediator and furety, that it was established on better promifes. But the word he ufes is peculiarly fignificant, viz. that the bet

ter promises he fpeaks of were put into fuch an authoritative form, as to have all the force of a law, fo às the grant might be pleaded, and must be fuftained in the highest court before the great judge.

The place the Apostle affigns to Chrift in this folemn ratification is fomewhat doubtful, as the fenfe of the particle is by which he expreffes it, which may be rendered either in, as our tranflators do, or to him. The laft is rather the most natural, and feems to be greatly favoured by what he had juft faid of the promises being made to him as the one feed; and thus fets forth to us that folemn tranfaction we have fo often had recourse to; as indeed it is what one may call the key to the fyftem of grace; namely, the Father's appointing the kingdom to his beloved Son, Luke xxii. 29. And thus the deed is completely finished ; the right and property is, and from the time (if we may call it time) that the grant was made, has been in his hands; nay, and the bleffing itself, eternal life, in the utmost extent of it. And thus our tranflators fenfe of the particle is comes in, and unites with the other, the promifes are confirmed in Chrift, i. e. as the Apostle

Apostle fays, "they are in him yea, "him amen."

and in

And hence the juftness and ftrength of the Apostle's reasoning appears with great evidence. The law could not reduce or difannul an unalterable deed, ratified in fuch an express and folemn manner, as left no power in heaven or earth the least permiffion to alter any the least point of it. And thus his conclufion comes out fully proved, that as God gave the inheritance to Abraham by promife, the law could not put it on any other footing. His words are strong to the purpose. The word he ufes does not fignify fimple giving, that may be done in a conditional way, which might put it on the fame bottom with a law, with promifes annexed to the duties injoined. But the word fignifies giving freely, and of mere love and favour; which leaves nothing to the perfon in whose favour the gift is made, but to receive it with gratitude and thankfulness. And thus it ftood then, after the law was given; and thus it ftands ftill, and will ftand to the end of the world, after all the attempts have been made, to fubftitute a law or covenant of man's devifing in its room.

CHAP. iii,