The Ark of the Covenant Opened, Chapter 1

The Ark of the Covenant Opened · Chapter 1

p. 1CHAP. I. Of the Foundation of the Covenant of Grace, or of the Covenant of Redemption. Where, 1. 'Tis proved that there is ſuch a Covenant with Chriſt. 2. That this is the foundation of the Covenant made with us.

AS the Covenant of Grace hath its riſe from God only, and from Grace; ſo 'tis founded and bottomed upon nothing in us, but upon God's Covenant with Chriſt, whom he gave for a Covenant of the people, Iſa. 49.8; whom he layed in Zion for a foundation, a ſure foundation, Iſa. 28.16. The Covenant made with us, did ſpring out of the Covenant made with Chriſt; and as 'tis commonly diſtinguiſhed, the Covenant of reconciliation, whereby we are actually recovered and reconciled unto God, is bottomed upon the Covenant of Redemption; or as others ſpeak, the Covenant of ſuretiſhip, whereby the recovery, redemption and reſtitution of fallen man, was tranſacted betwixt God and Chriſt. I ſhall therefore ſpeak a little of the Covenant of Redemption, to make way for the better underſtanding of the whole Treatiſe of the Covenant of Grace; and particularly what relates to Chriſt the Mediator.

And, 1. That there is a Covenant betwixt God and Chriſt; though the name of this myſterious tranſaction, which we call the Covenant of Redemption and Suretiſhip, be not found in the Scripture, in ſo many words (which may be among the reaſons why moſt Writers have been ſilent about the thing); yet the thing it ſelf being ſo evidently held forth in the Scripture,F. Socinus de Servats l. 2. cap. 16. that the Socinians who enervate and ſtudy to make void the Suretiſhip of Chriſt, yet do not deny a Covenant wherein he is Surety p. 2or Mediator,Saltmarſh of free-Grace. Obſ. 6. & 38. as they underſtand his Suretiſhip. And the Antinomians, Who upon the matter do own no Covenant of Grace properly ſo called,D. Criſp. Tom. 1. Serm. 6. made with us; yet they do acknowledg a Covenant betwixt God and Chriſt.Ja. Arm. Orat. de Sacerd. Chriſti p. 16, 17. The Arminians alſo acknowledg the ſame, though in a ſenſe different from ours.Mr. Ruthtry. Treat. Of …b. Covenant. p. …. c. 6. The Scriptures (I ſay) being ſo very pregnant in this proof, I ſhall the more briefly diſpatch it,E. Bulk Goſp. Covenant, p. 29. and refer the Reader to what is written of it by others, every way more fit to open this myſterie, than I am.

The firſt proof I take from Iſa. 59.20, 21, And the Redeemer ſhall come to Zion, and unto them that turn from tranſgreſſion in Jacob, Jo. Cocc. Summa doctrinae de ſoedere. c. 5.ſaith the Lord: As for me, this is my Covenant with them, ſaith the Lord, &c. Where we read of a Covenant betwixt the Lord and the Redeemer, that was to come unto Zion, which can be no other but the Covenant of Redemption. For clearing of this, Conſider 1. That he to whom the Lord ſpeaks there, moſt be Chriſt and no other; For 1. 'Tis he only, whoſe ſeed have the Spirit and Word enſured unto them; for the ſeed of no Church-Society upon earth hath the Spirit and the Ordinances appropriated and enſured unto them, only Chriſt's ſeed have the promiſe of the Spirit and the Word appropriated and enſured unto them for ever, Gal. 3.29, And if ye be Chriſts, then are ye Abrahams Jeed, and heirs according to the promiſe. And the Churches ſeed have this Promiſe and Covenant only in ſo far as they are Chriſt's ſeed, Iſa. 44.3, I will pour my ſpirit upon thy ſeed, and my bleſſing upon thy off-ſpring. 2. Becauſe 'tis Chriſt only, who hath in ſtore the Spirit which is given to all his ſeed; though all Chriſt's ſeed receive of the fame Spirit of the Lord, yet it cannot be ſaid of any of them, nor of the Church in general, that their ſeed receive the Spirit that is upon them, or in them; to wit, by communication of any part of the meaſure and proportion given to them; but of Chriſt's only, who received not the ſpirit by meaſure, Joh. 3.34. Nor can it be ſaid, My ſpirit that is upon thee—ſhall not depart from thy ſeed, Gal. 4.6. And becauſe ye are Sons, God bath p. 3ſent forth the ſpirit of his Son into your hearts, crying Abba, father.

2. Let it be conſidered, that this is not only a Covenant made with Chriſt; but it muſt needs be the Covenant of Redemption: For although, 1. There be mention here made of his ſeed, which are not Parties in the Covenant of Redemption; yet nothing is ſpoken to them, but only to Chriſt, and of them, as a party not treated with, but about whom there was treaty and Covenant 'twixt God and Chriſt; for ſtill the ſpeech is to Chriſt in the ſecond perſon, upon thee, thy ſeed, and thy mouth, &c. 2. Although there be here mention of a Covenant with them that turn from ungodlineſs in Jacob, and of Promiſes concerning the ſeed of Chriſt; yet that amounts to no more, than that they are the ſubject matter of the Covenant tranſacted betwixt God and Chriſt; and that the Covenant with them ſprings out of the Covenant with him, and is the reſult and execution thereof. So that I take the meaning of the words, This is my Covenant with them, my ſpirit that is upon thee, &c. to be, This is my Covenant that I have made with thee upon their account, and for their behoof; or the Covenant that I have made with them, to wit, virtually, when I covenanted with thee, and made promiſes to thee for their behoof; the reſult whereof, ſhould amount unto a Covenant with them actually. And I ſay, it can be no other upon the matter but the Covenant of Redemption: 1. Becauſe 'tis made with the Redeemer that ſhould come out of Zion, or with Chriſt as deſigned Mediator and Redeemer in the counſel of God, long before he came in the Fleſh. 2. Becauſe 'tis a Covenant about the Redemption and recovery of the Elect people of God, who are the only ſubject matter treated about in this Covenant; as appears from the Text, v. 20, 21.

2. Proof, I take from Pſal. 89, where the Covenant made with Chriſt is held forth as the Original, Foundation and Eſtabliſhment of the Covenant made with his ſeed; and Chriſt is ſpoke of under the name of David, with whom he changes Names in the Scripture, and who was a type of Chriſt in many things, but eminently in the Covenant that God made with him, and that he was a publick perſon, and a King by Covenant, v. 3, I have made a Covenant with my choſen. God having choſe Chriſt, for performing the work of Redemption, p. 4did make a Covenant with him. Two things being cleared in that Pſalm, it will amount to a full proof of the point in hand: 1. That the Covenant ſpoken of there, is made with Chriſt. 2. That it is the Covenant of Redemption that is here intended. For the firſt, that the perſon ſpoken of under the name of David, and with whom the Covenant was made, is Chriſt and no other, is evident from feveral expreſſions which are peculiar to Chriſt's Perſon and Kingdom, and cannot be applyed to David, further than he was a type of Chriſt: This David is the mighty one upon whom God laid the help of his people, v. 19. 'Tis he upon whom the enemy ſhall not exact, v. 22. 'Tis he who is higher then the Kings of the earth, v. 27. whoſe ſeed endures for ever, and his throne as the days of heaven, and to all generations, v. 4, 29, 36, 37. 'Tis he who is diſtinguiſhed from his ſeed by this difference, that they may ſin and be chaſtiſed, v. 30; which caſe is not put of himſelf, but only of his ſeed; 'tis he, by the force and vertue of whoſe Covenant, his ſinful ſeed are not caſt out from Covenant-kindneſs, v. 33, 34, 35. and this could be no other but Chriſt: And to put the matter out of queſtion, the Covenant and Promiſes made here, v. 27, and in the parallel-Scripture, 2 Sam. 7.14, are applyed unto Chriſt, Heb. 1.5.

2. That this was the Covenant of Redemption, which God ſaith he made with his choſen David, i. e. Chriſt, may be gathered alſo from the Text. 1. It is the Covenant by which Chriſ is conſtituted a Servant, and engaged in the Service of the Lord about our Redemption, v. 4, I have made a Covenant with my choſen,—David my ſervant. 2. 'Tis the Covenant by which the help of the People of God is laid on Chriſt, as a mighty, potent, reſponſal perſon, able for the work, v. 19, I have laid help upon one that is mighty. 3. 'Tis the Covenant by which Chriſt is a King and a Prieſt, and is deſigned and deſtinated, called and ſeparated unto Offices for the work of Redemption, v. 19, 20, 26, 27, I have exalted one choſen out of the people, with my oyl have I annointed him, &c. 4. 'Tis the Covenant by which Chriſt received commands to fulfil his offices, and to depend upon God in the doing of the work, v. 27. He ſhall cry unto me, my Father, and my God, thou art the rock of my Salvation. 5. 'Tis the Covenant by which Chriſt had peculiar promiſes made p. 5unto him, of aſſiſtance for the work of Redemption, and help to the people of God, v. 21, Mine arm alſo ſhall ſtrengthen him, &c. of glorious victory, v. 23, I will beat down his foes, &c. and exaltation, v. 27, I will make him my firſt born, higher than the Kings of the earth. Of a ſeed and off-ſpring to endure for ever, v. 29, His ſeed alſo will I make to endure, &c. Now this could be no other but the Covenant of Redemption; for by no Covenant is Chriſt engaged in this Service, called unto theſe Offices, undertaker of the Peoples help, receiver of ſuch commands and promiſes, &c. but by this Covenant of Suretiſhip.

Object. If it be ſaid, That here are many things ſpoken which relate to Chriſt's ſeed, and which do belong to the Covenant of reconciliation; ſuch as the keeping Covenant-kindneſs and mercy with Chriſt's ſeed, &c.

Anſ. We are not to conceive of the Covenant of Redemption in ſuch an abſtracted conſideration and notion, as if the things tranſacted in that Covenant made with Chriſt, had no relation to, nor connexion with the Covenant made with us; but upon the contrary, we are ſtill to keep in mind the great affinity and connexion that is between theſe two Covenants, and as the Apoſtle reaſons from the one to the other, 2 Cor. 6.2, For he ſaith, I have heard thee in a time accepted, and in the day of ſalvation have I ſuccoured thee. Where he looks upon what God ſaid to Chriſt concerning us, and the hearing of him for us, as ſpoken for our encouragement, to apply to him in the improvement of the day of Grace. Yet I ſay of this Scripture; 1. Here is nothing ſpoken of Chriſt's ſeed and people, as parties with whom God deals in this Covenant, and upon whom he layeth any commands, nor to whom directly he maketh any promiſes, (except what may be gathered conſequenter & in obliquo) which things muſt needs be in the Covenant of reconciliation. 2. Whatſoever is ſpoken here concerning Chriſt's ſeed and people, 'tis only of the force of the Covenant made and ſworn with Chriſt; having influence towards the eſtabliſhment of friendſhip with them, and toward their perſeverance in a Covenant-ſtate; becauſe of God's tranſactions with Chriſt; wherein they were comprehended, and by which they and their intereſts were diſpoſed of.

The third Proof, I take from theſe Scriptures which hold forth all the eſſentials and requiſites for making up a formal p. 6Covenant, to be betwixt God and Chriſt; which Texts though they ſpeak not explicitely of the name of a Covenant; yet they do explicitely hold forth the thing.

The Argument in form is this: Where all things neceſſarily required unto the eſſence and being of a Covenant for matter and form, are to be found; there muſt needs be a Covenant. But betwixt God and Chriſt in the matter of our Redemption, all things neceſſary unto the eſſence of a Covenant are to be found: Therefore there muſt needs be a Covenant betwixt God and Chriſt about the work of Redemption, which we call the Covenant of Suretiſhip or Redemption. The major is manifeſt and undeniable: I come therefore to confirm the minor. Concerning which, I ſhall firſt tell you what are the neceſſary requiſites unto the eſſence of a Covenant, and then give plain Scripture-proof that theſe were betwixt God and Chriſt.

1. It is generally acknowledged by the Doctors of the Law, that the agreement or conſent of two or more Parties upon the ſame thing, maketh a Paction; and that Propoſals upon the one part,Ulpian de Pollicit. L. Pactum & L. 1. F. de Pact. and a conſent upon the other, makes a formal Covenant, though there were no condition or reſtipulation.Cic. 2. de invent. Panormit. 2a. parte ſuper. Primo tit. de Pact. Cap. Antigonus.

But more particularly and above all queſtion, where there are Propoſals, Commands, or Promiſes upon the one part, with conditions required upon the other, and a conſent unto,Panormit ubi ſupra Azor. inſtit. Moral. p. 3. l. 11. de Pollicit. c. 1. & l. 6. c. 3. or acceptation of theſe Propoſals, with the conditions required upon the other part, or where there is a reſtipulation of conditions upon the other part, there muſt needs be a Contract or Covenant, not only materially and virtually, becauſe there is all the eſſentials of a Covenant; but formally and explicitly, becauſe there are all the formalities of explicite Covenanting.

2. It is manifeſt, that all theſe things are to be found betwixt Jehovah and Chriſt, concerning the work of Redemption. 1. There is a conſent and agreement betwixt God and Chriſt about this very thing, which amounteth to a Paction, Zech. 6.13, The Lord ſpeaking of that ineffable myſterious Oeconomy and diſpenſation of the buſineſs of man's Redemption and Salvation, p. 7as the ſame is tranſacted in the counſel of God's Will; biddeth him tell us, that the counſel of peace ſhall be between them both; to wit,See Pemble on Zech. 6.13. & Jo. Cocc de foedere, c 5. Sect. 88.Zech 6:13 between the Lord of Hoſts, and the man whoſe name is the Branch, v. 12; betwixt them was the buſineſs plotted, conſulted and concluded; to the ſame purpoſe are theſe Scriptures that tell us of the agreement of the Lord's Will, and Chriſt's Will in this affair; it was his Father's Will to ſend him, Joh. 6.40, And this is the will of him that ſent me. And Act. 3.26, Ʋnto you firſt, God having raiſed up his Son Jeſus, ſent him, &c. and it was Chriſt's Will to be ſent, Heb. 10.9, Then ſaid he, Lo, I come to do thy will, Joh. 6.38, For I came down from heaven, not to do mine own will, but the will of him that ſent me; it was his Father's will that he ſhould lay down his life, and it was his will alſo, Rom. 8.32, He that ſpared not his own Son, but delivered him up for us all. Joh. 10.18, No man taketh it from me, but I lay it down of my ſelf: I have power to lay it down, and I have power to take it again. This Commandment have I received of my father; it pleaſed the Lord to bruiſe him, Iſai. 53.10. and it pleaſed him to be bruiſed, Iſai. 50.6, I gave my back to the ſmiters, and my cheeks to them that plucked off the hair: I hid not my face from ſhame and ſpitting. Still there was an agreement.

2. We find clear veſtiges in the Scripture of Propoſals made by Jehovah unto Chriſt, concerning his Will about the work of our Redemption; and of a conſent and agreement upon Chriſt's part unto theſe Propoſals; whereby he declares his will to be conſenting to his Father's Will. The firſt, to wit, Propoſals made by God to Chriſt, we read Pſal. 110.1, The Lord ſaid unto my Lord, ſit thou at my right hand, until I make thine enemies thy footſtool; and Pſal. 2.7, 8, I will declare the decree, the Lord hath ſaid unto me, thou art my Son, this day have I begotten thee. Ask of me and I will give thee, the heathen for: thine inheritance, and the uttermoſt parts of the earth for thy poſſeſſion. That theſe Scriptures contain Propoſals, is manifeſt; and that they are Propoſals made by Jehovah to Chriſt, appears by the Holy Ghoſts aſſerting it, Act. 13.33, God hath confirmed the ſame unto us their children, in that he hath raiſed up Jeſus again; as it is alſo written in the ſecond Pſalm, Thou p. 8art my Son, this day have I beg…tten th…. … 1…5, For … which of the Angels, ſaid he at any time, Thou art my S…n; this day have I begotten thee. But all the difficulty is, to make it appear, that theſe Propoſals belong to the eternal tranſaction and Covenant of Redemption. To this end 'tis to be obſerved, 1. That whatſoever is revealed in theſe Scriptures concerning the things that were between God and Chriſt, God ſaid and propounded it unto Chriſt long before his coming in the fleſh, and therefore it muſt needs relate to ſuch tranſactions as were betwixt God and Chriſt in the counſel of his Will from all eternity. 2. Though the accompliſhment of theſe things be applyed by the Holy Ghoſt, unto the reſurrection of Chriſt; Act. 13.33, and to the exaltation of him in his humane nature, Heb. 1.5; that doth not make againſt the tranſacting of them by an eternal Covenant, where firſt theſe Propoſals were made; but on the contrary, it doth ſtreng then what is here aſſerted; becauſe the accompliſhment of theſe things is declared to be that which God had revealed in the old Teſtament to have been ſaid long before by him to Chriſt. Therefore alſo the ſame Scripture is brought as an evidence of Chriſt's being conſecrated by his Father unto the offices which he did bear for the wor… of our Redemption, Heb. 5.5, So alſo Chriſt glorified not himſelf to be made an high Prieſt: but he that ſaid unto him, thou art my Son, to day have I begotten thee, &c. So that the declaration of the Sonſhip of Chriſt, this day I have begotten thee, is not to be underſtood of an hodie aternitatis, a day of eternity, and of the counal generation of the Son of God (as many of the Ancients, and of the Schoolmen underſtand it) and indeed, if it ſhould be vielded to be ſpoken of an eternal Sonſhip, I ſhould underſtand it of that eternal adoption and deſignation of Chriſt by his own conſent in the counſel of God's Will; to a new Sonſhip for the work of Redemption, whereby he voluntarily became the firſt born of many brethren, and an obe. ient. Son even unto death, Phil. 2.8; and whereby he conſented to take a new Covenant-…ight unto God, as his Father, and his G… by Covenant. Heb. 1.5,—I will be to him a father, … be ſhall be to me a ſon. And we know it is not unuſual in Scripture, to ſtile adoption unto a ſucceſſion in office, by a Sonſhip and a p. 9begetting; therefore Salathiel is ſaid to be begotten by Jethoniah, Mat. 1.12; becauſe he ſucceeded him in the Kingdom. But ſince the Holy Ghoſt applies it diſtinctly to Chriſt's reſurrection, Act. 13.33, and to the exaltation of him in his humane Nature, when he had humbled himſelf as an obedient Son unto the death of the Croſs, and having by himſelf purged our ſins, ſate down on the right hand of the Majeſty on high, Heb. 1.3, 4, 5. 'tis ſafeſt for us to hold cloſe to that meaning of the words, This day have I begotten thee; which was the accompliſhment of that which God had ſaid to Chriſt long before, in the tranſaction of the Covenant of Redemption, when Chriſt was ſet up from everlaſting, before his works of old, &c. Prov. 8.22, 23. and when the Decree was paſſed, which was not declared till long after, Pſ. 2.7. Now this day of Chriſt's exaltation in his humane Nature at his reſurrection, which was the fulfilling of what God ſaid to him, when he was by eternal deſtination and decree, called and ſet a part unto the work of Redemption, and unto the offices, which as Lord Mediator, he did bear, is fitly called the day wherein he was begotten; upon ſeveral accounts: 1. Becauſe in this day he was declared to be the Son of God, Rom. 1.4, And declared to be the Son of God, with power, according to the ſpirit of holineſs, by the reſurrection from the dead, foreign. The Syriack reads it, Qui cognitus eſt; the word ſignifies, demonſtrated, Chryſoſt. Hom. in Rom. Eſthi. in locum Eraſ. Beza, &c.manifeſted, or defined to be the Son of God; as moſt Learned men render it. Though Bellarmine's rendering of the word with the vulgar Latine, for which he contends, would alſo fit our purpoſe, who was predeſtinated to be the Son of God; which muſt be meant, of ſuch a Sonſhip as he took upon him in time, or rather of the execution of God's Decree, containing his being manifeſted in the fleſh by the terms of the Covenant of Suretiſhip (if we read it predeſtinated) and not of his eternal generation; becauſe as Eſthius ſays upon the place, Predeſtination does not relate unto that which was from eternity, but to future things only. 2. Becauſe on this day of his reſurrection, there was in reſpect of Chriſt's humane nature, a ſecond entrance into life, the Grave being a ſecond womb,See Dr. Ha… mond Annot. on Pſ. 2.Ps 2 from which he came forth unto life (as his Mothers womb was the firſt, from which he came forth unto life, in reſpect of his p. 10humane nature) ſo he was begotten, or brought forth in this day, by a new birth out of the womb of the grave; hence the reſurrection is called foreign, renaſcentia, a new or ſecond birth,See Gerhard H…rm. in locum. Matth, 19.28. 3. Becauſe the day of Chriſt's reſurrection, was the day of veſting, inaugurating and inſtalling him in his Regal Office and Authority in our nature; this is the day whereof it's ſaid, Thou art my Son, this day have I begotten thee; becauſe this was a Coronation-day, a day of exaltation of him in his humane nature, and of conſtituting him, and ſetling him in his offices in a moſt glorious manner, againſt all oppoſition; as the context of that Pſalm bears, v. 6, 7, Yet have I ſet my King upon my holy hill of Sion. I will declare the decree. And Heb. 1.3, 4, 5,—When he had by himſelf purged our ſins, ſate down on the right hand of the Majeſty on high. Being made ſo much better than the Angels, as he hath by inheritance obtained a more excellent name than they: For unto which of the Angels ſaid he at any time, Thou art my Son, this day have I begotten thee. It was a cuſtom among the Romans, that the Emperors had two Natales, or birth-days, kept; the one was Natalis Imperatoris, the birth-day of the Emperor, to commemorate his coming into the world. The other was Natalis Imperii, the birth-day of the Empire, to commemorate his advancement to the Imperial Dignity. The feaſt of commemorating the building of Rome, was called Palilia; and this title was by decree given of Caius the Emperor,Sueton in Calig. c. 26. his advancement to the Empire, Decretum eſt ut dies quo cepiſſet imperium Palilia vocaretur. There is alſo mention made of anothers,Spartianus in Adriano. Natalis adoptionis, the day of his adoption, i. e. his civil birth-day, V. id. Aug. and then of Natalis Imperii, the birth-day of his Empire, III. id. Aug. And of Veſpaſian 'tis recorded,Tacitus Hiſt. lib. 2. that Primus principatus dies in poſterum celebratus, the firſt day of his Empire was celebrated afterwards.

3. 'Tis to be obſerved concerning the Propoſals beforementioned, which I ſaid are made by Jehovah to Chriſt, that the Scriptures cited, do diſtinguiſh betwixt the propounding of theſe things which God ſaid to Chriſt, and the publiſhing or promulgation thereof, Pſal. 2.7, I will declare the decree; Dr. Hammond in locum.or as as a late learned Annotator reads it, I will tell of a decree or Covenant; that is, I will publiſh and manifeſt that p. 11which was ſometime a great ſecret, kept betwixt God and Chriſt; but now is declared and opened up, Pſal. 25.14, The ſecret of the Lord is with them that fear him, and he will ſhew them his Covenant. Col. 1.26, Even the myſterie which hath been hidden from ages and generations, but now is made manifeſt to his Saints. And what is the ſecret that is now declared plainly? even that which follows: The Lord ſaid unto me, thou art my Son—ask of me, &c. i. e. God ſaid to Chriſt, or made this Propoſal to him, thou art the only fit petſon for undertaking this work of Man's Redemption, and I deſtinate and appoint thee for it: Now therefore ask, and have the nobleſt rewards that can be deviſed, only do the work. I ſay then, here is but a declaration of that which was ſaid and done, concluded and tranſacted by Propoſals 'twixt God and Chriſt in his Decrees, and the Counſel of his Will.

4. 'Tis obſervable that the Hebrew word here uſed and tranſlated Decree, foreign Chok, Vid. Paquin Theſſarum in Rad. foreign Chakak Conrad. Kircher. Concord. in voce foreign Chok.cometh from a root that ſignifies originally, ſcribere, deſcribere, ſtatuere, to write, engrave, ordain, appoint, &c. and ſo proportionably is the Noun ſignifying many things; not only a Law, Statute, and Ordinance; but alſo a Pact or Covenant; a writing ſubſcribed with the parties hands,Vid. Bibl. Polyglot. in locum. &c. And in this place it's rendered a Covenant by the Chaldee Paraphraſt. Recitabo Pactum, the LXX here render it foreign, an Order and Agreement; and ſo moſt of the ancient Interpreters following the Targum, render it God's Statute,Buxtorf. Lexic. Rab. Talmud. p. 818. his Pact or Covenant; and 'tis obſerved by a great Hebrean, that this word among the Talmudiſts is often put for the quality, condition, or nature of any thing; and if ſo, here 'tis the nature, quality and condition of God's decretal Covenant with Chriſt. But further, beſides the affinity that is among theſe notions of Statute, Decree, Agreement, Pact, Covenant, &c. the word foreign that is here uſed, is in the Scripture ſometimes promiſcuouſly or ſynonimouſly uſed with the word foreign—that is uſually rendered Covenant. Compare Jer. 31.35, 36. with Jer. 33.20, &c. In both which places God's Ordinance and Covenant with the day and night is ſpoken of, to illuſtrate the ſtability of his Covenant with his people in Chriſt, and there you will find the words foreign and foreign Statute or Ordinance and Covenant, promiſcuouſly uſed; and the ſame thing which is called God's Ordinance of the day and p. 12night, or of the Sun and Moon, Jer. 31.35, 36. is called his Covenant with the day, and his Covenant with the night, Jer. 33.20; the meaning of both we are to gather from Gen. 1.16.Vid. Bibl. Polyglot. in locum. & 8.22. & 9.11, 12, 13. the Chaldee Paraph. in both theſe places renders the different Hebrew words Pactum & Pacta, Paction or Covenant; and the Syriack renders both the words adminiſtrationes, a word comprehenſive of both theſe notions of God's Oeconomy and diſpenſations.

Beſides the Scriptures before-mentioned, we read alſo of God's Propoſals to Chriſt, concerning the work of man's Redemption, Iſa. 42.6, 7, I the Lord have called thee in Righteouſneſs, and will hold thine hand, and will keep thee, and give thee for a Covenant of the people for a light of the Gentiles. To open the eyes of the blind, to bring out the priſoners from the priſon, and them that ſit in darkneſs out of the priſon-houſe. And 49.5, 6, And now ſaith the Lord that formed me from the womb to be his ſervant, to bring Jacob again to him; though Iſrael be not gathered, yet ſhall I be glorious in the eyes of the Lord, and my God ſhall be my ſtrength. And he ſaid, it is a light thing that thou ſhouldſt be my ſervant, to raiſe up the tribes of Jacob, and to reſtore the preſerved of Iſrael. I will alſo give thee for a light to the Gentiles, that thou mayſt be my ſalvation to the ends of the earth, &c. which things no man can reaſonably doubt to be ſpoken by Jehovah to Chriſt, and to contain Propoſals concerning the Redemption and Salvation of his elect people.

2. Let us in the next place conſider, where we find Scripture proof for Chriſt's conſent unto theſe Propoſals, made by Jehovah to him, which amounteth to a Covenant? We find Chriſt's conſent and agreement, and that before the beginning of the world, unto the Propoſals made to him by Jehovah concerning this work of Redemption, and the office which he was called unto for that effect, clearly inſinuated, Prov. 8.22, 23, 24, The Lord poſſeſſed me in the beginning of his way, before his works of old. I was ſet up from everlaſting from the beginning, before ever the earth was. When there were no depths I was brought forth, when there were no fountains abounding with water.—30.31, Then I was by him as one brought up with him, and I was daily his delight, rejoycing always before him. Rejoycing in the habitable part of his earth, and my delights were p. 13with the Sons of men. Where we find the ſubſtantial, eternal wiſdom of God, Jeſus Chriſt declaring ſuch a plenary voluntary chearful conſent to undertake the work of our Redemption, that when he was in the Counſel of God ſet up and deſigned unto the office and glory of the Lord Mediator and Redeemer; he took pleaſure and ſatisfaction before-hand, not only in his people not yet created, above all the works of his hand, who were to be the ſatisfying ſight that ſhould be given him for the travel of his Soul (as the Lord ſaith, Iſa. 53.11.); but he took pleaſure alſo in theſe parts which they were to inhabit, in every bit of ground that was to be the bounds of their habitation in the times appointed, Act. 17.26.

But yet more explicitely, read his conſent to the Propoſals made by Jehovah to his Son Chriſt, Pſal. 40.6, 7, 8, Sacrifice and offering thou didſt not deſire, mine ears haſt thou opened; burnt offering and ſin offering haſt thou not required. Then ſaid I, lo I come; in the volume of the book it is written of me, I delight to do thy will O my God; yea, thy law is within my heart. With Heb. 10.5, 6, 7, Wherefore when he cometh into the world, he ſaith, ſacrifice and offering thou wouldſt not, but a body haſt thou prepared me. In burnt offerings and ſacrifices for ſin, thou haſt had no pleaſure. Then ſaid I, lo I come; in the volume of the boook it is written of me, to do thy will, O God. Concerning theſe Scriptures, let us obſerve ſome things for clearing the point in hand; to wit, Chriſt's conſent and agreement unto Propoſals made to him by Jehovah. And 1. It is manifeſt that the words are Chriſt's words; for the Apoſtle makes Chriſt, not David to be the ſpeaker here, Heb. 10.5, Wherefore when he cometh into the world, he ſaith, i. e. Chriſt ſaith; for it is of Chriſt's ſacrifice, and his offering himſelf that the Apoſtle hath been ſpeaking. 2. 'Tis as manifeſt that Chriſt ſpeaketh theſe words to God, to Jehovah; therefore he ſaith, Pſal. 40.8, and Heb. 10.7.9, O God, and O my God. 3. The words preſuppoſe ſomething ſpoken and propounded by God to Chriſt, unto which theſe words are an anſwer: there are four words in the Text which carry this plainly, that there was ſomething that he, i. e. Jehovah deſired and required as a pleaſing ſatisfaction to him, above all typical Sacrifices, ſomething which Chriſt calls his fathers will and his command, thy will, O God; thy law, O God, to which he gave an anſwer, then I ſaid, &c. 4. That the p. 14thing concerning which he makes anſwer to God here, was upon the matter, 1. Some Propoſal, for the performance whereof, God had prepared and fitted him, by his Incarnation and aſſuming our nature; A body thou haſt prepared me or fitted me; and by his taking on a will that might bow to the will of God, Mine ears thou haſt opened. 2. 'Tis an anſwer to the Propoſal of a buſineſs unto which Chriſt was called, which was the fathers will and command to him, to do thy will and thy law, O God. 3. 'Tis an anſwer and return to God concerning ſomething that was concluded and agreed betwixt God and Chriſt before-hand; and therefore is ſaid to be written in the volume of thy book. 4. 'Tis ſomething, which however it was contracted and recorded before; yet was not to be fulfilled until the due time, when he cometh into the world, not till the time of his Incarnation. 5. 'Tis ſomething that divine Juſtice required for a ſatisfaction, and which no Sacrifices could amount unto; which is held forth in the oppoſition of this command to the negation of all ſatisfaction by other Sacrifices. Sacrifice thou haſt not required, but, &c. and this was no other but the obedience of his own Son, and the giving his Soul an offering and Sacrifice for ſin to ſatisfie the Juſtice of God, Iſa. 53.10, Yet it pleaſed the Lord to bruiſe him, he hath put him to grief; when thou ſhalt make his ſoul an offering for ſin, he ſhall ſee his ſeed, he ſhall prolong his days, and the pleaſure of the Lord ſhall proſper in his hands.

5. Conſider the anſwer that Chriſt gives here, how it amounts unto a plenary conſent and agreement unto the will and propoſal of his father unto him, which is a Covenant of Redemption or Suretiſhip, i. e. that he will undertake and do the work of our Redemption, according to his fathers will.

1. I ſay Chriſt's anſwer bears a conſent, a willing conſent, Lo I come; Chriſt ſiſts himſelf before God in readineſs to do his Father's will, to be our Surety and Saviour, 'tis an expreſſion not unlike theſe of Iſaiah and Samuel, whereby they expreſſed their free conſent and readineſs to obey the call of God, Iſa. 6.8, Then ſaid I, here am I, ſend me; in the Original it is behold me, or lo me; which is equivolent to Lo I come; or I ſiſt my ſelf ready to obey thy command, to do thy will, to run thy errand, 1 Sam. 3.10, Speak Lord, for thy ſervant heareth, i. e. doth ſiſt himſelf ready to obey.

p. 152. Chriſt's anſwer bears a ſubmiſſive humble conſent, Mine ear haſt thou opened, or bored: there ſeems to be an alluſion to a Ceremony that was uſed toward the Servant that would not have his liberty, but loved his Maſter ſo, that he would not go out free from his Service, when he might according to Law, in the ſeventh year: whereof ſee Deut. 15.12, to 17. & Exod. 21.6. So the opening or boring of the ear is, not only a ſign of hearkening and obedience, as the Phraſe is uſed concerning Chriſt, Iſa. 50.5, The Lord God hath opened mine ear, and I was not rebellious, neither turned away back. But it notes alſo his taking on the form of a Servant, ſuch as had their ears bored, in token of their ſubmiſſion to ſerve when they might have been free. In place of this Phraſe, the Apoſtle ſays, A body thou haſt prepared me: giving a perſpicuous interpretation of the opening of the ear, that it related to Chriſt's Incarnation, and the principal end thereof, which was that he might be found in the form of a Servant, to obey and do the will of his father, as one who by his own conſent was nailed and pinned to his Service in the work of Redemption, Phil. 2.7, 8, But made himſelf of no reputation, and took upon him the form of a ſervant, and was made in the likeneſs of men. And being found in faſhion as a man, he humbled himſelf and became obedient unto death, even the death of the Croſs.

3. Chriſt's anſwer bears a conſent given in contemplation of a ſatisfaction to divine Juſtice; and therefore he mentions the Law of God, and the things that God required, and offers himſelf to undergo theſe; for this he did propoſe to himſelf, that offended divine Juſtice might have an honourable ſatisfaction, and that the Law might have obedience in him, Gal. 4.4, 5, But when the fulneſs of the time was come, God. ſent forth his Son, made of a woman, made under the law: To redeem them that were under the law, that we might receive the Adoption of ſons. Zech. 13.7, Awake, O ſword, againſt my ſhepherd, and againſt the man that is my fellow, ſaith the Lord of hoſts, ſmite the ſhepherd. Gal. 3.13, Chriſt hath redeemed us from the curſe of the Law, being made a curſe for us.

4. Chriſt's anſwer bears a compleat and plenary conſent, which is every way apted unto the Propoſals made to him: for he offers himſelf to fulfil the Law (to which he voluntarily ſubjected himſelf) in the exact rigour thereof, in every thing p. 16that is written in the bookk of the law, Gal. 3.10. he offers himſelf to perform the utmoſt degree of obedience to the Will of God, to do thy will, O God; yea, to do not only according to what is written in the book of the Law, but according to the indenture and contract betwixt God and him, to which I underſtand the volume of the book here mentioned, chiefly to relate; ſuppoſing the agreement betwixt God and Chriſt about the work of man's Redemption, and all his undertakings to be written as it were in a Book or Roll, in that ſenſe that the Scripture ſpeaks of a book of life, and the Lambs book of life, and the writings therein, Rev. 13.8. & 15.8. & 21.27.

5. Chriſt's anſwer bears a chearful conſent to the Propoſals made by God to him, I delight to do thy will, O God, and thy law is within my heart; becauſe his heart was to the buſineſs, and a deſign of love acted him all along his undertaking and performing the work of our Redemption, Joh. 13.1, having loved his own; therefore he took pleaſure in the work; therefore it was his delight, Prov. 8.31, Rejoycing in the habitable part of his earth, and my delights were with the ſons of men. Luk. 22.15, And he ſaid unto them, with deſire I have deſired to eat this paſſeover with you before I ſuffer. I conclude then, that this conſent upon Chriſt's part to his Father's Propoſals, makes a Covenant betwixt Jehovah and Chriſt.

3. Beſide the former two, which according to the opinion of Juriſts amount to a Paction, and a Contract, or virtual Covenant, and I think alſo to a formal explicite Covenant: there is alſo veſtiges to be found betwixt God and Chriſt of all things required unto explicite formal Covenanting.

Let us therefore enquire a little, 1. What are the requiſites of formal explicite Covenanting. 2. What veſtiges of theſe are to be found betwixt Jehovah and Chriſt.

1. The peculiar propriety of formal explicite Covenanting, ſtands in ſtipulation and reſtipulation, in Conditional Propoſals, commands, tenders, or promiſes upon the one part; and the accepting, conſenting, or performing of conditions required, upon the other part: When the Propoſals of whatſoever quality and kind they be, are expreſly conditional, and the conditions propounded and required, are expreſly accepted and agreed unto, there is a formal explicite Covenant, even in the moſt ſtrict and rigorous acceptation of the word Covenant. p. 17Hence the Juriſts confine mutual contracts and explicite Covenants, within the compaſs of theſe few words, Do ut des, Soto de juſtitia & Jure lib. 6. Queſt. 2. Art. 1. Jo. Cal. lex Jurad. in voce pactum.& facio ut facias, do ut facias, facio ut des.

2. That there be clear footſteps of ſuch dealing and Tranſactions betwixt Jehovah and Chriſt, may appear from theſe inſtances; all which evince ſtipulation and reſtipulation; Conditions upon the one part and upon the other; Conditions given and taken.

1. Betwixt Jehovah and Chriſt there are Commands with Promiſes, holding forth what was the Will of God to Chriſt, in the matter of man's Redemption; and what he ſhould expect from his Father for doing that work, and obeying his Will, Joh. 6.39, 40, This is the fathers will,—and this is the will of him that ſent me. Zech. 6.12, 13,—Behold the man whoſe name is the Branch, and he ſhall grow up out of his place, and he ſhall build the temple of the Lord—and the counſel of peace ſhall be between them both. Mich. 5.4, 5, And he ſhall ſtand and feed in the ſtrength of the Lord, in the majeſty of the name of the Lord his God, and they ſhall abide, for now ſhall he be great unto the ends of the earth. And this man ſhall be the peace when the Aſſyrian ſhall come into our land. Iſa. 42, 1, 2, 3, 4.—He ſhall bring forth Judgment to the Gentiles. He ſhall not cry, nor lift up, nor cauſe his voice to be heard in the ſtreet. A bruiſed reed ſhall he not break, and the ſmoaking flax ſhall he not quench; he ſhall bring forth Judgment unto truth. And if a command with a threatning annexed, which had a promiſe in it implicitely, did amount to a Covenant in God's dealing with man in his integrity, by a Covenant of works (as is acknowledged by all Civines); Gen. 2.17, But of the tree of the knowledg of good and evil, thou ſhalt not eat of it: for in the day that thou eateſt thereof, thou ſhalt ſurely die: Sure, commands with explicite promiſes, ſuch as are betwixt God and Chriſt, do amount to a Covenant.

2. Betwixt Jehovah and Chriſt, there are Promiſes with Conditions; I ſay Promiſes with Conditions (not abſolute promiſes) read Iſa. 53.10, 11, 12,—When thou ſhalt make his ſoul an offering for ſin, he ſhall ſee his ſeed, he ſhall prolong his days, and the pleaſure of the Lord ſhall proſper in his hand: He ſhall ſee of the travel of his ſoul, and ſhall be ſatisfied. By his knowledg p. 18ſhall my righteous ſervant juſtifie many, for he ſhall bear their iniquities. Therefore will I divide him a portion with the great, and he ſhall divide the ſpoil with the ſtrong, becauſe he hath poured out his ſoul unto death, and he was numbred with the tranſgreſſors, and he bare the ſin of many, and made interceſſion for the tranſgreſſors. Now Promiſes with Conditions, are promiſes with re-promiſſions, or conditions upon the one part, and upon the other; this is a declaration of what God will do, and what he doth require, which is a formal Covenant, and is plainly reducible to that which the Juriſts call Do ut facias, facio ut des, &c.

3. There is betwixt Jehovah and Chriſt, not only Commands with Promiſes annexed, and Promiſes with Conditions annexed; but which is yet more, Conditions with conſent, a formal conſent and voluntary yielding unto the Propoſals which were made unto him by Jehovah; and this is without queſtion, a formal explicite Covenant, conſiſting of ſtipulation and reſtipulation, propounding and anſwering, or accepting, demanding, and yielding or conſenting: he receives a command from his Father to lay down his life, and he willingly conſents, Joh. 10.18, No man taketh it from me, but I lay it down of my ſelf; I have power to lay it down, and I have power to take it again. This commandment have I received of my father. His Father propounds his Will to him, and makes offer of fair conditions, and he accepts, Iſa, 53.10,—When thou ſhalt make his ſoul an offering for ſin, he ſhall ſee his ſeed, he ſhall prolong his days, and the pleaſure of the Lord ſhall proſper in his hand. Heb. 10.5, 7, Wherefore when he cometh into the world, he ſaith, ſacrifice and offering thou wouldeſt not, but a body haſt thou prepared me. Then ſaid I, Lo I come, in the volume of the book it is written of me, to do thy will, O God. Here is a formal explicite Covenant.

4. There is betwixt Jehovah and Chriſt, Conſenting with Performing; not only a mutual agreement upon the things to be done by Chriſt, and to be done to Chriſt; but a real performance of the mutual conditions agreed upon betwixt them: and this is more than a conſummate Covenant, this is the fulfilling of an explicite Covenant, and the acknowledgment of both parties, that it was mutually covenanted, and that the conditions were obſerved, and were performed on both ſides: p. 19Joh. 17.4, I have finiſhed the work which thou gaveſt me to do, ſaith Chriſt: and his Father ſaith, Iſa. 42.1, Behold my ſervant whom I uphold, mine elect in whom my ſoul delighteth, I have put my ſpirit upon him, and he ſhall bring forth Judgment to the Gentilss. Phil. 2.8, 9, And being found in faſhion as a man, he humbled himſelf, and became obedient unto death, even the death of the Croſs. Wherefore God alſo hath highly exalted him, and given him a name which is above every name. There is a reciprocation of Covenant-performances.

5. There is betwixt Jehovah and Chriſt, asking and giving: the Father asketh a ſatisfaction to his Juſtice for the ſins of all the Elect, Iſa. 53.10, It pleaſed the Lord to bruiſe him, he hath put him to grief: and the ſatisfaction which his Father asked, was, that he ſhould make his ſoul an offering for ſin: and Chriſt yieldeth and giveth the ſatisfaction which was asked, Pſal. 40.6, Lo I come, ſaith he, to do thy will. Iſa. 53.5, But he was wounded for our tranſgreſſions, and he was bruiſed for our iniquities: the chaſtiſement of our peace was upon him, and with his ſtripes we are healed.

Again, Chriſt asketh of his Father a reward and ſatisfaction for the travel of his Soul in that great work of our Redemption and Salvation: And his Father gives it him according to the encouraging-Propoſals, whereby he had invited him to the undertaking ſo great a work, Pſal. 2.8, Ask of me, and I ſhall give thee the heathen for thine inheritance, and the uttermoſt parts of the earth for thy poſſeſſion. Iſa. 53.11, He ſhall ſee of the travel of his ſoul, and ſhall be ſatisfied. Joh. 17.4, 5, I have glorified thee on earth, I have finiſhed the work which thou gaveſt me to do: And now, O father, glorifie thou me with thine own ſelf, with the glory which I had with thee before the world was. This kind of asking and giving on both ſides, amounteth to a formal explicite Covenant: here is emptio & venditio, which is a Covenant ſtrictly ſo called.

6. There is betwixt Jehovah and Chriſt, work and wages: there is working propounded upon the one part, and undertaken upon the other; and a reward promiſed upon the one part, and expected upon the other; craved upon the one part, and payed upon the other; and this is a formal Covenant ſtrictly ſo taken, Ad ſimilitudinem contractus inter operarium & locatorem operis—inter herum & ſervum, not unlike the manner of p. 20Covenants betwixt the work-man and work-maſter, betwixt the Servant and his Lord. Here is indeed, do ut faoias, facio ut des, I give this upon condition you do that, and I do this upon condition you give that.

I fay, there was working and rewarding 'twixt God and Chriſt, and that by no neceſſity of nature, but by a voluntary compact; his work and reward are both propounded to him, Iſa. 53.11, 12, He ſhall ſee of the travel of his ſoul, and ſhall be ſatisfied: by his knowledg ſhall my righteous ſervant justifie many; for he ſhall bear their iniquity. Therefore will I divide him a portion with the great, and he ſhall divide the ſpoil with the ſtrong, becauſe he hath poured out his ſoul unto death, and he was numbred with the tranſgreſſours, and he bare the ſin of many, and made interceſſion for the tranſgreſſours. And 49.3, 6, And ſaid unto me, Thou art my ſervant, O Iſrael, in whom I will be glorified. And he ſaid, it is a light thing that thou ſhouldſt be my ſervant to raiſe up the tribes of Jacob, and to reſtore the preſerved of Iſrael: I will alſo give thee for a light to the Gentiles, that thou maiſt be my ſalvation unto the end of the earth. And agreed unto by him, Joh. 10.17, Therefore doth my father love me, becauſe I lay down my life, that I might take it again. Heb. 10.7, Then ſaid I, lo I come, in the volume of the book it is written of me, to do thy will, O God. Therefore we find upon the one part and the other, God promiſing a reward, and Chriſt expecting it: Iſa. 53.12, Therefore I will divide him a portion with the great, with Iſa. 49.4, Surely my judgment is with the Lord, and my work with my God. Again, we find God propoſing the reward for Chriſt's encouragement in ſo hard a work, and Chriſt eying the reward under all diſcouragements, Pſal. 110.7, He ſhall drink of the brook in the way, therefore ſhall he lift up the head; with Heb. 12.2, Looking unto Jeſus the Author and finiſher of our faith, who for the joy that was ſet before him, endured the Croſs, deſpiſing the ſhame, and is ſet down at the right hand of the throne of God. We find alſo Chriſt craving his reward, and challenging it as due to him, Joh. 17.4, I have glorified thee on earth, I have finiſhed the work which thou gaveſt me to do. And his Father paying the promiſed reward, Phil. 2.8, 9, Wherefore God alſo hath highly exalted him, &c.

The fourth Proof of a Covenant betwixt Jehovah and Chriſt, p. 21I take from the Offices, Imployments, Truſts, Powers, Authorities, and Relations, which Chriſt did bear, and wherewith he was veſted for doing the work of his peoples Redemption: All and every of theſe prove ſtrongly an eternal Covenant and Compact betwixt Jehovah and Chriſt: I put theſe together, that the proofs may be more ponderous than numerous; I ſhall therefore, 1. Reckon up ſome particulars that fall under this head, each whereof might afford a particular proof, and then draw an argument from them.

1. His Offices and Employments; Chriſt is Lord Mediator of the New Covenant, Heb. 8.6, & 9.15. He is Lord Ambaſſador and Meſſenger of the Covenant, Mal. 3.1. He is the Lord's Shepherd and his Servant in the work of Redemption, Zech. 13.7. Iſa. 42.1. Not by nature, but by condeſcenſion and agreement, to be in theſe employments. Chriſt Mediator is a King, not by nature but by Covenant and Agreement, he receives a diſpenſatory Kingdom, Pſal. 2.6, Yet have I ſet my king upon my holy hill Zion. Act. 2.36, God hath made the ſame Jeſus both Lord and Chriſt. Heb. 1.2,—whom he hath appointed heir of all things, by whom alſo he made the worlds. Pſal. 89.27, Alſo I will make him my firſt born, higher than the kings of the earth. Chriſt is a Prophet and a Teacher of his people, not by nature but by appointment, Act. 3.22, For Moſes truly ſaid unto the Fathers, a Prophet ſhall the Lord your God raiſe up unto you of your brethren like unto me, him ſhall ye hear in all things whatſoever he ſhall ſay unto you. Iſa. 55.4, Behold, I have given him for a witneſs to the people. Chriſt is a Prieſt not by nature, but by divine appointment, and that in the way of agreement and conſent, Heb. 5.4, 5, 6, And no man taketh this honour unto himſelf, but he that is called of God, as was Aaron. So alſo Chriſt glorified not himſelf to be made an high prieſt; but he that ſaid unto him, Thou art my Son, to day have I begotten thee. As he ſaith alſo in another place; Thou art a prieſt for ever after the order of Melchiſedec. And 7.21,—The Lord ſware and will not repent, thou art a Prieſt for ever, after the order of Melchiſedec.

2. The like I ſay of the Truſts, Powers, and Authorities, that Chriſt Mediator had, concerning the work of his peoples Redemption; how came his name to be in our bond, and he to take upon him to perform the condition of the Covenant of p. 22works? how came he to be under the Law, and to fulfil the Law? Sure it was not by nature, nor by any neceſſity of nature; but by divine appointment, and by his own voluntary yielding to it, which is Compact; ſo Jeſus was made ſurety, Heb. 7.22; and made under the law, Gal. 4.4; how came he to have the diſpoſing of the eternal intereſts of all men? Sure he had this truſt and authority by agreement with his Father, who laid it upon him, and he freely received it, Joh. 5.22, for the Father judgeth no man, but hath committed all judgment to the Son: & 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. How came the keys of the houſe of David, to lye upon his ſhoulder? the great truſt and management of all affairs relating to his Church and People? undoubtedly this was by Compact with Jehovah, who laid this truſt upon him, Iſa. 22.23, 24, And the key of the houſe of David will I lay upon his ſhoulder, ſo he ſhall open and none ſhall ſhut, and he ſhall ſhut and none ſhall open. And I will faſten him as a nail in a ſure place, and he ſhall be for a glorious throne to his fathers houſe. And they ſhall hang upon him all the glory of his houſe, the offspring and the iſſue, all veſſels of ſmall quantity, from the veſſels of cups, even to all the veſſels of flagons. Rev. 3.7.—He that hath the key of David, he that openeth and no man ſhutteth, and ſhutteth and no man openeth.

3. I affirm the ſame alſo of Chriſt's Covenant-relations to God and to his people: Though God the Father was the Father of our Lord Jeſus Chriſt by eternal generation, and he is the natural Son of God; yet who can declare how God is the God and Father of our Lord Jeſus Chriſt, but by Covenant? 1 Pet. 1.3. God foretold this Covenant-Intereſt of Chriſt's, Pſal. 89.26, He ſhall cry unto me, thou art my Father, my God, and the rock of my Salvation; with Heb. 1.5, For unto which of the Angels ſaid he at any time, Thou art my Son, this day have I begotten thee. And again, I will be to him a Father, and he ſhall be to me a Son. And Chriſt frequently owns that Covenant-compellation, Mat. 27.46, My God, my God, why haſt thou forſaken me. Rev. 3.12, Him that overcometh will I make a pillar in the temple of my God, and he ſhall go no more out, and I will write upon him the name of my God, and the name of the City of my God, which is new Jeruſalem, which cometh down out of heaven from my God, and I will write upon him my new name. p. 23Joh. 20.17, Jeſus ſaith unto her, touch me not, for I am not yet aſcended to my Father; but go to my brethren and ſay to them, I aſcend unto my Father and your Father, and to my God and your God.

From all which I draw but this one Argument; Chriſt who did bear all theſe offices, employments, truſts and relations, for the work of our Redemption, he had all theſe things (I ſay) either by ſome neceſſity that could not ſtand with his own free conſent; or elſe he did bear theſe offices, employments, truſts and relations by his own willing conſent, and they were of his own voluntary taking up. Now 'tis ſure he was not Mediator, nor Surety, nor Meſſenger of the Covenant, nor a ſervant in that affair, by any neceſſity that was repugnant to his own free conſnt. I ſay no neceſſity that was repugnant to his own free conſent; becauſe there was, 1. Some kind of neceſſity that Chriſt ſhould travel in this work, in regard of the DEcree of God, and Divine Predetermination, that a ſatisfaction ſhould be made unto his Juſtice, and that man ſhould not be ſaved without this ſatisfaction interveening; which decree is in order of nature, and in that kind of priority, that is in our way of conceiving of God's eternal decrees, antecedaneous to God's Covenant with Chriſt: Therefore the Scripture giveth us ground to ſay, that God firſt choſe Chriſt to this work of Redemption, and then made a Covenant with him, Pſal. 89.3, I have made a Covenant with my choſen. 2. We find that Chriſt having taken upon him theſe offices, truſts, employments, &c. beforementioned, was under a bleſſed, holy neceſſity, to fulfil the things belonging to his offices and truſts; and therefore the Scripture ſaith, it behoved him to be made like unto his brethren, Heb. 2.17. and it behoved Chriſt to ſuffer, Luk. 24.46. and he muſt needs go thorow Samaria, Joh. 4.4. I muſt work the works of him that ſent me, Joh. 9.4. But neither of theſe neceſſities was any ways repugnant to his own free confent and willingneſs to bear theſe offices and truſts: For the firſt neceſſity in regard of the decree of God, that decree being the counſel of his own will, as well as his Fathers; there was not thereby any neceſſity upon him, repugnant to his own free conſent. And the ſecond neceſſity of doing the works of him that ſent him, being a neceſſity which he voluntarily took upon him by his willing undertaking the truſt of being Lord Mediator, there was not thereby p. 24any impoſing upon his free conſent, Joh. 10.17, 18, Therefore doth my Father love me, becauſe I lay down my life that I might take it again. No man taketh it from me, but I lay it down of my ſelf. I have power to lay it down, and I have power to take it again. Phil. 2.8, And being found in faſhion as a man, he humbled himſelf unto death, even the death of the Croſs.

Yet I ſay, there was not upon Chriſt any neceſſity repugnant to his free and willing acting, in the taking upon him theſe offices, truſts, relations, &c. 1. Becauſe there was no compellingneceſſity, ſuch as is upon a man bound hand and foot; there was no ſuch neceſſity upon the Lord to ſend Chriſt, and to lay theſe offices upon him; for he is a moſt free foveraign Agent, above counſel, and much more above compulſion, Iſa. 40.13, Who hath directed the ſpirit of the Lord, or being his Counſellour hath taught him? Pſal. 135.6, Whatſoever the Lord pleaſed, that did he in heaven and in earth, in the ſeas, and all deep place. And he was not bound to change the Law-diſpenſation into a new one of Grace; Therefore is the thing that was laid upon Chriſt, ſo often called the will of him that ſent him, Joh. 6.39, 40. Neither was there any ſuch neceſſity upon Chriſt to take theſe offices and employments, he could not be compelled to lay down his life, Joh. 10.18, No man taketh it from me, but I lay it down of my ſelf: I have power to lay it down, and I have power to take it again; this Commandment received I of my Father. Phil. 2.6.8, Who being in the form of God, thought it not robbery to be equal with God. And being found in faſhion as a man, he humbled himſelf, and became obedient unto death, even the death of the Croſs.

2. There was no natural ueceſſity, ſuch as that of the Sun to give light, and the fire heat; ſure there was no ſuch neceſſity of God's ſending of Chriſt; God did not by any natural neceſſity ſend forth Chriſt; nor was the Son of God under any natural neceſſity to undertake the work of our Redemption, for God might have done otherwiſe, he might in Juſtice have proſecuted the Covenant of works; yea, there was no kind of neceſſity upon God to ſend, or upon Chriſt to go this errand, abſtracting from his own Decrees, and the purpoſe of his Will, Eph. 1.5, 6, Having predeſtinated us unto the adoption of Children by Jeſus Chriſt to himſelf, according to the good pleaſure of his will: to the praiſe of the glory of his grace, wherein he hath made us accepted in the beloved. Rom. 9.20, 21, Nay, but O man, who p. 25art thou, that replyeſt againſt God? ſhall the thing formed ſay to him that formed it, why haſt thou formed me thus? Hath not the potter power over the clay, of the ſame lump to make one veſſel unto honour, and another unto diſhonour? 3. There was no moral neceſſity, not ſo much as any command, motive or inducement without himſelf, either upon God to lay this employment upon Chriſt, or upon Chriſt to take it upon him, and to undergo the work; for God might have ſent his Son or not ſent him, as pleaſed him; there was not ſo much as a moral cauſe inducing him to it, Joh. 3.16, For God ſo loved the world that he gave his only begotten Son, that whoſoever believeth on him ſhould not periſh, but have everlaſting life. Rom. 5.6, 8, For when we were yet without ſtrength, in due time Chriſt died for the ungodly. But God commendeth his love towards us, in that while we were yet ſinners, Chriſt died for us. And Chriſt might have refuſed to undertake the work, or he might have agreed as pleaſed him; for who could have laid a command upon him, if the deſign of love that was in his heart had not acted him to a conſent? Phil. 2.6, 8, Who being in the form of God, thought it not robbery to be equal with God. And being found in faſhion as a man, he humbled himſelf unto death, even the death of the Croſs. It reſts therefore that all theſe offices, employments, truſts, authorities, and Covenant-relations, that Chriſt did bear, were undertaken and undergone by his own free conſent; and if they were by his free conſent, this conſent was either his own motion without the conſent and agreement of Jehovah concurring in councel with him, for the carrying on the work of our Redemption; or this was tranſacted and done in the counſel of God, by the knowledg, will, conſent and agreement of God with Chriſt. Now the Scripture is plain and expreſs, that all the offices, truſts, authorities, employments and Covenant-relations which Chriſt did bear, were not uſurped, were not taken upon him without divine ordination and appointment, without his Father's conſent and command; but that he was deſigned, choſen and called thereunto. See Prov. 8.23, I was ſet up from everlaſting, from the beginning, or ever the earth was. Joh. 5.22, For the Father judgeth no man, but hath committed all judgment unto the Son. Iſa. 42.1, 6, Behold my ſervant whom I uphold; I the Lord have called thee in righteouſneſs. And 49.1, 3,—The Lord hath called me from the womb, from the bowels of my mother hath p. 26he made mention of my name.—Thou art my ſervant, O Iſrael, in whom I will be glorified. Heb. 5.5, 6, So alſo Chriſt glorified not himſelf to be made an high prieſt; but he that ſaid unto him, Thou art my Son, to day have I begotten thee. As he ſaith alſo in another place, Thou art a prieſt for ever, after the order of Melchiſedec. Act. 3.26, Ʋnto you firſt, God having raiſed up his Son Jeſus, ſent him to bleſs you, in turning away every one from his iniquities. Pſal. 40.6, Sacrifice and offering thou didſt not deſire, mine ears haſt thou opened; burnt offering and ſin offering haſt thou not required, &c. I conclude therefore, that all theſe offices, truſts, powers, and Covenant-relations which Chriſt did bear, being upon him by mutual agreement and conſent betwixt Jehovah and Chriſt; all and every one of them doth prove a Compact and Covenant betwixt Jehovah and Chriſt.

He who deſireth more proofs of this Covenant, and to have, further light therein; let him read Jo. Cocc. Summa doctrinae de foedere, ch. 5. and Mr. Rutherf. Treat. of the Covenant, Part 2. ch. 6. And Fr. Robert's, Gods Covenants with Man, Book 2. ch. 2. Sect. 3.

Now that this Covenant betwixt Jehovah and Chriſt, was the foundation of the Covenant made with us, may be evinced by theſe particulars. 1. If this Covenant of Suretiſhip had not been concluded betwixt Jehovah and Chriſt, there could never have been any Covenant-dealing with us upon terms of Grace; for ſuppoſe this Covenant had not been, the Lord ſhould then have proſecuted the Covenant of works, and followed a courſe of Juſtice againſt all Mankind, the dore ſhould have been ſhut for ever againſt all condeſcenſions, and all Goſpel ways of Grace. Therefore we find the Apoſtle reckons the change of Law-diſpenſation, and life by the tenor of the Covenant of works, into a new way of Grace, to have its foundation, original and riſe from Gods gracious eternal tranſaction with Chriſt. 2 Tim. 1.9, Who hath ſaved us and called us with an holy calling, not according to our works, but according to his own purpoſe and grace, which was given us in Chriſt Jeſus before the world began.

2. God's Covenant-dealing with us upon the terms of Grace, is nothing elſe but the execution of that which was from eternity decreed, tranſacted and concluded by God's Compact with Chriſt; and therefore the Covenant of Suretiſhip muſt needs be the foundation of the Covenant with us, even as all Decrees p. 27and Laws are the foundation of the execution following thereupon: this will appear more fully and clearly when we come to ſpeak of the tenor of the Covenant of Redemption, and the things therein tranſacted: at preſent this may ſuffice, 1. That whatſoever Covenant-favour and Grace is tendered to us by the Goſpel-Covenant, and effectually applyed unto us by the Spirit of the Lord, that was promiſed to Chriſt, and to us in him; yea, and plighted in him for our account by the Covenant made betwixt Jehovah and him; as appears from the Scripture before-mentioned, 2 Tim. 1.9,—According to his own purpoſe and grace, which was given us in Chriſt before the world began; with Tit. 1.2, In hope of eternal life, which God that cannot lye, promiſed before the world began. 2. Whatſoever Covenant-Conditions of one kind or another; whether Faith, the eminent Goſpel-condition, or other Goſpel-obedience required of us, or to be performed upon our part; all theſe were undertaken by Chriſt's act of Suretiſhip in the Covenant betwixt God and him, and were enſured to him by Jehovah, to be ſucceſsfully performed. See Eph. 2.10, For we are his workmanſhip created in Chriſt Jeſus unto good works, which God hath before ordained that we ſhould walk in them. 2 Theſſ. 2.13, But we are bound to give thanks alway to God, for you brethren, beloved of the Lord; becauſe God hath from the beginning choſen you to Salvation, through ſanctification of the ſpirit, and belief of the truth. Iſa. 53.11,—And the pleaſure of the Lord ſhall proſper in his hand. He ſhall ſee of the travel of his ſoul, and ſhall be ſatisfied; by his knowledg ſhall my righteous ſervant juſtifie many, for he ſhall bear their iniquities.

3. In perſonal Covenanting with God, and the engaging of particular Souls to him, in the way of the Covenant of Grace; Chriſt's Suretiſhip is the ground of all proceeding: till this be eyed, and in ſome meaſure believed, there is no poſſibility of advancing one ſtep toward a new Covenant-ſtate: for how can fallen broken man (who underſtands his condition to be ſuch) think of dealing with God, unleſs he bring a Cautioner with him; or how ſhall he bring to God Chriſt, a ſurety of the better teſtament, who hath not heard of and believed his eternal act of Suretiſhip, Rom. 10.14, How then ſhall they call on him in whom they have not believed? and how ſhall they believe in him of whom they have not heard? and how ſhall they hear without a preacher? p. 28This Covenant of Surtiſhip therefore muſt needs be the foundation of the Covenant of Grace and reconciliation; hence 'tis that David and Hezekiah flee to this act of Suretiſhip, and lay the weight of their dealing with God on it, Pſal. 119.122, Be ſurety for thy ſervant for good. Iſa. 38.14,—O Lord, I am oppreſſed, undertake for me.

4. The Covenant made with us, hath its ſtability from the Covenant of Suretiſhip made with Chriſt, and therefore this muſt be the foundation of that; I ſay, upon the ſtability of the Covenant made with Chriſt, doth depend the ſtability of the Covenant with us; becauſe that ſtands firm and ſure, therefore doth this ſtand faſt alſo; therefore the mercies of the Covenant with us, are ſure mercies, and the promiſes of the Covenant are yea, and amen; becauſe they are the ſure mercies of David, which were firſt promiſed to Chriſt, Iſa. 55.3. and becauſe the promiſes were made to us in him, 2 Cor. 1.20, For all the promiſes of God in him are yea, and in him are amen. Therefore the Covenant made with us is an everlaſting Covenant, becauſe of the Covenant by which he was given to his people, Iſa. 53.3, 4, I make with you an everlaſting Covenant, even the ſure mercies of David. Behold I have given him for a witneſs of the people, a leader and commander of the people: therefore our faith, and perſeverance, and ſalvation are ſure, as ſure as Heaven and Earth can make them, becauſe of the act of Chriſt's Suretiſhip, and his undertaking for them; becauſe they hang upon Chriſt's fulfilling his Covenant of Suretiſhip with God, and upon condition of his doing the work that his Father gave him to do, Joh. 17.4, 8.15.24, I have glorified thee on earth, I have finiſhed the work which thou gaveſt me to do:—For I have given unto them the words which thou gaveſt me, and they have received them.—I pray not that thou ſhouldſt take them out of the world; but that thou ſhouldſt keep them from the evil—Father I will, that they alſo whom thou haſt given me, be with me where I am. Mat. 16.18,—And upon this rock will I build my Church, and the gates of hell ſhall not prevail againſt it.

5. The Holy Ghoſt's leading us ſo frequently in the Scriptures, from the Covenant made with us, in all the force, efficacy, ſtability, eternity, ſtanding, and perſeverance thereof, to look up to the Covenant of Suretiſhip made with Chriſt; is a clear demonſtration that this Covenant made with us p. 29depends upon the Covenant made with him; and that the Covenant made with Chriſt, is the foundation and ground of the Covenant made with us. Read Ezek. 16.60, 61, Nevertheleſs I will remember my Covenant with thee in the days of thy youth, and I will eſtabliſh unto thee an everlaſting Covenant. Then thou ſhalt remember thy ways, and be aſhamed, when thou ſhalt receive thy Sisters, thine elder, and thy younger, and I will give them unto thee for daughters; but not by thy Covenant. Where the efficacy of the Covenant made with us, is hanged, not upon that ſame Covenant, but another; to wit, that made with Chriſt: And Iſa. 22.22, 23, And the key of the houſe of David will I lay upon his ſhoulder; for he ſhall open, and none ſhall ſhut, and he ſhall ſhut and none ſhall open; and I will faſten him as a nail in a ſure place, and he ſhall be for a glorious throne to his father's houſe, &c. Where under a type of Eliakim's truſt, the fixing of Chriſt in the Covenant is ſtated, as the ground of all the gracious efficiency thereof; and Pſal. 89.33, 34, Nevertheleſs my loving kindneſs will I not utterly take from him, nor ſuffer my faithfulneſs to fail. My Covenant will I not break, nor alter the thing that is gone out of my lips. Once have I ſworn by my holineſs, that I will not lye unto David. The eſtabliſhment of the Covenant with Chriſt's ſinful ſeed (there ſpoke of by the name of David and his ſeed), is reduced to the Covenant, the ſworn Covenant with Chriſt, as the ground and foundation thereof, whom God laid in Zion for a ſure foundation, to the intent that he who believeth may not make haſte, nor be ſuddenly removed from his Faith and ſteadfaſtneſs, Iſa. 28.16.