The Ark of the Covenant Opened, Chapter 2

The Ark of the Covenant Opened · Chapter 2

p. 30CHAP. II. Of the neceſſity of the Covenant of Redemption. And 1. What kind of neceſſity for the being of this Covenant. 2. In what Reſpects, or to what Intents it is neceſſary.

WHen we ſpeak of the neceſſity of the Covenant of Redemption or Suretiſhip, we are cautiouſly to underſtand that neceſſity. The School-men diſtinguiſh a threefold neceſſity.Aquin. Sum. 1. Part. g. 19. Art. 3 Eſtius in Sentent. li. 1. d. 38. Sect. 7. 1. A moſt perfect and abſolute neceſſity, or a ſimple neceſſity, when a thing is ſo, that it cannot not be, nor be otherwiſe, and that by the power of any Agent whatſoever. This neceſſity belongeth not to the Covenant of Redemption, nor to any other the free acts of the will of God; for if ſo it had pleaſed God, he might have not entered that Covenant with his Son; for it was not abſolutely neceſſary that man ſhould be redeemed: God might have paſſed by man as he did the Apoſtate Angels; which choice of objects, to be redeemed by Chriſt, is mentioned for aggravating God's love to man, Heb. 2.16, For verily he took not on him the nature of Angels; but he took on him the ſeed of Abraham.

This neceſſity belongs only to the divine Nature, which is moſt perfect, and cannot by any Agent whatſoever, be brought not to be; or to be other, or otherwiſe than he is, Jam. 1.17, —with whom is no variableneſs, neither ſhadow of turning. 2. A natural neceſſity, when any thing floweth neceſſarily and meerly from the principles of nature; and thus the fire burneth, and the ſtone deſcendeth. Now the Covenant of Redemption is not neceſſary by this natural neceſſity; for God did not enter in Covenant with Chriſt as the fire burns, neceſſarily, and naturally; for, 1. Then it had been impoſſible for God not to have ſhewed mercy upon fallen man, and that in this very way of Redemption by Chriſt; for natural Agents cannot but act according to their natural properties; but it is manifeſt from p. 31God's paſſing by the fallen Angels, that he might have paſſed by man alſo in his ſinful ſtate. 2. If God had either purpoſed in himſelf, or exerciſed juſtice or mercy, or both (which is inconſiſtent, implicant, and impoſſible) by this natural neceſſity, then (his juſtice and mercy being infinite) he ſhould have ſhewed mercy up on all, or exerciſed juſtice upon all; he ſhould either have puniſhed all that ſinned to the utmoſt, as ſoon as they had ſinned, or he ſhould have ſhewed mercy upon all, as ſoon as there were qualified objects for mercy: the reaſon is obvious, becauſe all natural Agents work to the utmoſt they can. 3. Then there ſhould have been no Compact nor Covenant betwixt Jehovah and Chriſt; for ſuppoſing ſuch a natural neceſſity, we deſtroy free conſent and agreement, which is eſſential to this Covenant, and is proved in the foregoing Chapter.

3. There is an hypothetical neceſſity which ariſeth from God's ordination and appointment; or as others call it, a neceſſity of conſequence; when any thing is neceſſary upon ſuppoſition of ſome other thing; and this is not an abſolute neceſſity in the things themſelves, and their immutability; but a limited reſpective neceſſity, upon connexion of one thing with another. Again, this limited reſpective neceſſity (as Mr. Anth. Burgeſs well obſerves) is ſometimes from the efficient cauſe,True Doctrine of Juſtif. Part 2. Serm. 11. becauſe he is thus and thus diſpoſed; as when 'tis ſaid, there must be hereſies, 1 Cor. 11, 29. That is, partly in regard of the efficient cauſe (although the Text mentioneth there only the final cauſe), becauſe there will be Ignorance and Pride always in men. 2. From the material cauſe: Thus death is neceſſary and inevitable, becauſe we have principles of corruptibility within us.

3. From the formal cauſe, becauſe that is immutable and unchangeable. 4. From the final cauſe ſuppoſing ſuch an end.

When we ſpeak of the neceſſity of the Covenant of Suretiſhip or Redemption, it is this third and laſt kind of neceſſity we mean; it was hypothetically and reſpectively neceſſary only that God ſhould enter in Covenant with Chriſt; to wit, upon ſuppoſition of ſome other thing that God had decreed and purpoſed in himſelf. And here let us a little enquire,

Queſt. 1. What were theſe things which God's entering in Covenant with Chriſt doth ſuppoſe? 2. What was the neceſſity of a Covenant betwixt God and Chriſt, ſuppoſing theſe things? 3. Whether this hypothetical and reſpective neceſſity p. 32of a Covenant with Chriſt, flowed only from the final cauſe, from the ends which God had purpoſed in himſelf, or from the efficient cauſe alſo, that is, from God's natural propenſion to Juſtice or Mercy?

Anſw. 1. The Covenant of Redemption wherein God entered with Chriſt, did proceed upon ſuppoſition of theſe things mainly (I do not ſay only, nor do I determine the order of the things ſuppoſed). 1. This Covenant ſuppoſeth that God had purpoſed in himſelf, and decreed eminently to glorifie himſelf in the way of juſtice and mercy, Rom. 9.22, 23, What if God willing to ſhew his wrath, and to make his power known, endured with much long-ſuffering the veſſels of wrath fitted to deſtruction? And that he might make known the riches of his glory on the veſſels of mercy which he had afore prepared unto glory? 2 This Covenant ſuppoſeth that God had purpoſed and decreed, that there ſhould be objects qualified, and fit for the glorifying of both theſe Attributes; and this was abſolutely neceſſary to that purpoſe, both quoad exercitium & quoad ſpecificationem actus, in reſpect of the exerciſe of the act and the ſpecification and manner of it. For to ſome properties in God there is required no object, and to others no qualification of the object. To God's Omnipotency there is required no object, becauſe it makes its objects; and to God's Wiſdom there is required no qualification in the object; for he can order every thing to a glorious end. Yet to God's mercy and juſtice, ad extra, there are not only required objects, but objects ſo qualified, either with Grace or Sin, as Mr. Burgeſs obſerves. Therefore the Covenant of Redemption doth ſuppoſe the purpoſe and decree of God about the creation of man, in a bleſſed, but mutable ſtate,Doct. of Juſtif. p. 1. p. 105. & p. 2. p. 105. and his fall from his Primitive bleſſedneſs and firſt Covenant-ſtate, into Sin; that there might be objects and qualified objects for glorifying the Attributes of mercy and juſtice, upon which the Apoſtle in the place before-mentioned, Rom. 9.22, 23. calls veſſels of mercy, and veſſels of wrath. 3. The Covenant of Redemption ſuppoſeth God's purpoſe and free decree, ſo far to follow his Covenant-truth and juſtice upon man, as not to acquit him without a ſatisfaction to Juſtice in his own perſon, or by a ſurety of the ſame kind that ſinned, Heb. 9.15, And for this cauſe he is the Mediator of the New Teſtament, that by means of death for the redemption of the p. 33tranſgreſſions that were under the firſt teſtament, they which are called might receive the promiſe of the eternal Inheritance. 4. The Covenant of Redemption ſuppoſeth that God had purpoſed to have in Makind the objects for plorifying both theſe Attributes of mercy and juſtice, that he would not puniſh all ſin with eternal death; nor yet let all go unpuniſhed; but would manifeſt his juſtice in ſome objects, and the riches of his Grace in others, Rom. 9.22, 23. 5. The Covenant of Redemption ſuppoſeth that God had choſen Chriſt firſt to do the work of Redemption, by ſatisfying juſtice, and entreating mercy, Pſal. 89.3, I have made a Covenant with my choſen. And Heb. 2.17, Wherefore in all things it behoved him to be made like unto his brethren, that he might be a merciful and faithful high prieſt in things pertaining to God, to make reconciliation for the ſins of the people. And that he had choſen the veſſels of mercy in him, unto grace and glory, Eph. 1.4, 5, According as he hath choſen us in him before the foundation of the world, that we ſhould be holy and without blame before him in love. Having predeſtinated us unto the Adoption of children, by Jeſus Chriſt unto himſelf, according to the good pleaſure of his will. I ſay then, his ſuppoſitis, theſe and ſuch like things being ſuppoſed, God enters in a Covenant with Chriſt.

Queſt. 2. But ſuppoſing that it is decreed, that divine juſtice ſhall be ſatisfied; and that the truth of the threatning of the Covenant of works, ſhould be verified upon man offending, or upon a ſufficient ſurety: ſuppoſing alſo that Chriſt is deſigned in the counſel of God unto this work of redeeming loſt man, by performing a ſatisfaction to the juſtice of God: It is yet a queſtion, What needed the Covenant of Redemption or Suretiſhip betwixt God and Chriſt? Might not the work have been done without any Compact, Covenant or Agreement betwixt the Father and the Son?

Anſw. I ſhall only here give a ſhort anſwer, referring the more full and particular ſatisfaction of this queſtion unto the latter part of this Chapter, wherein I have purpoſed the handling of the particular ends and intents for which the Covenant of Redemption is neceſſary; For preſent I ſay, 1. It might ſuffice that God decreed, and plainly revealed that the ſatisfaction which his juſtice will have for ſin, and which Chriſt has given, was agreed betwixt them by a Covenant: and ſo in p. 34reſpect of infinite wiſdom, which worketh by deep counſel, and doth nothing without a reaſon, it was neceſſary; becauſe God thought fit that it ſhould be ſo, he pitched upon this way. But beſide this, 2. Whatſoever neceſſity was in regard of infinite wiſdom, that loſt man ſhould be redeemed, ſin ſhould not be pardoned without a ſatisfaction, that Chriſt ſhould be our Redeemer, and ſhould come and give that ſatisfaction: the ſame neceſſity alſo requires a Covenant betwixt God and Chriſt, for carrying on that work in the way of Agreement; ſo that if a Mediator, a Saviour and Redeemer, a Surety, a ranſom were neceſſary, in regard of infinite wiſdom, which found out this Goſpel-diſpenſation and new way of life, then was a Covenant of Suretiſhip and Redemption neceſſary alſo in the ſame reſpect. 3. The work of Redemption performed by Chriſt, was ſuch as could not be undertaken and performed without a Covenant; for it required commanding and obeying, ſending and going, asking and receiving, working and rewarding, all which import, and ſuppoſe ſuperiority and inferiority, or ſubordination, which could not be betwixt the Father and the Son, who is equal with God, Phil. 2.6, unleſs that by Agreement, Compact, Conſent and Covenant, the Son of God had humbled himſelf, and became obedient unto death, even the death of the Croſs, Phil. 2.8. The work of Redemption unto which Chriſt was deſigned in the counſel of God, required ſeveral offices, employments, truſts, and relations to be ſuſtained by him (whereof I hinted ſomething in the foregoing Chapter) which not being eſſential to the Son of God, nor belonging to him by any natural, abſolute, or immutable neceſſity; upon ſuppoſal of the decree of God, that the Son ſhould do the work of Redemption, there was a neceſſity of Conſequence, that there ſhould be a Covenant of Redemption and Suretiſhip; that by the Father's calling and command, and by the Sons conſent and agreement, making up a voluntary Compact, the Son of God might bear theſe offices, and truſts, and relations, which otherwiſe he ſhould not have born, Iſa. 42.1.6, Behold my ſervant whom I uphold, mine elect in whom my ſoul delighteth.—I the Lord have called thee in righteouſneſs, and will hold thine hand. Pſal. 2.7, I will declare the decree, the Lord hath ſaid unto me, thou art my Son, this day have I begotten thee. Heb. 5.5, 6, So alſo Chriſt glorified not p. 35himſelf 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 Melchiſedeo.

Queſt. 3. Whether did this Hypothetical neceſſity of God's entering in Covenant with Chriſt to pay a ranſom; or as others ſpeak, this neceſſity of conſequence, flow only from a finall cauſe; to wit, God's ends which he purpoſed in himſelf; or from the efficient cauſe alſo; to wit, from juſtice in God that could not remit ſin without ſatisfaction?

Anſw. 1. Concerning the neceſſity of God's covenanting with Chriſt, in reſpect of the ends which he purpoſed in himſelf; there is no queſtion: Which were, 1. The ſupream end, to glorifie his mercy and juſtice; I mean his declarative glory, that ſhines ad extra; not the eſſential glory of God, whereby he was infinitely glorious from eternity, and ſhould eternally be eſſentially glorious, though neither Man nor Angel, nor any other object of his glory had been created. This is the glory ſpoken of in theſe Scriptures, Prov. 16.4, The Lord hath made all things for himſelf; yea, even the wicked for the day of evil. Eph. 1.6, To the praiſe of the glory of his grace wherein he hath made us accepted in the beloved. 2. The ſubordinate end (which alſo is a medium or means for advancing the ſupream end) the Redemption and Salvation of his elect people, to be brought about in ſuch manner as might manifeſt and declare the glory of juſtice and mercy both, in ſaving ſome, not all, and paſſing by others, upon whom he had purpoſed to declare his juſtice; and in ſaving theſe whom he purpoſed to redeem, in ſuch a way as juſtice might be ſatisfied, and mercy alſo entreated, Rom. 3.24, Being juſtified freely by his grace, through the Redemption that is in Jeſus Chriſt. Eph. 1.7, In whom we have Redemption through his blood, the forgiveneſs of ſins according to the riches of his grace. It is manifeſt, I ſay, that in regard of theſe great ends, the Covenant of Redemption made with Chriſt was neceſſary; God having purpoſed in procuring our Salvation, to glorifie his mercy and juſtice, a Mediator and Surety behoved to be engaged; and there being (in regard of infinite wiſdom which determined it) none ſo fit as the Son of God; he muſt needs be engaged by his own conſent, and by a Covenant-agreement with Jehovah.

p. 36Q. But here is the queſtion about the neceſſity of the Covenant of Suretiſhip in regard of the efficient cauſe; to wit, whether or not there was any neceſſity of nature or natural eſſential juſtice in God, which required this way of Suretiſhip and Redemption neceſſarily, in regard that he could not pardon ſin without a ſatisfaction?

A. Concerning this queſtion, two reaſons mainly prevail with me to be ſparing in the agitation of it.Piſc. amica col. cum vorſt. Lubbert. 99. Error Vorſt. Par. in c. 2. Gen. & 9. Ad Rom. dub. 12. Brotb. animed. in Vorſt. Martin de Perſ. Chriſti Steg. Photin. p. 506, 507. 1. The great difference of Judgment that is among the Orthodox in this point; Several Learned men holding God's Juſtice in puniſhing and correcting ſin to be ſo natural, that he cannot but puniſh it, or require ſatisfaction; otherwiſe he ſhould deny himſelf, and his own nature.

Again, there are others that hold, if God be confidered abſolutely in regard of his power, and not upon a ſuppoſition of this decree, which is de facto, to let no ſin go unpuniſhed; but to puniſh it either in the Perſon, or in his Surety: In this abſolute ſenſe they ſay God might freely have remitted ſin without any ſatisfaction.Aug. Serm. 3. de Sanct. Dom. & lib. 3. de Trin. 13. cap. 10. Calv. in Joh. 15.15. Twiſſ. Vind. lib. 1. de Elect. Digreſ. 8 Lumhard.John 15:15

Others again have followed a middle way, and by ſome diſtinctions have ſtudied to reconcile the difference; which whether they reach the end or not, yet have ſhewed a good ſpirit in the endeavours.

2. Becauſe it ſeems the leſs uſeful to diſpute about the poſſibility of another way of taking away ſin, and ſatisfying the curſe of the Law, ſince whatſoever God might have done, yet he hath plainly revealed that he hath decreed and pitched upon this only way,Mr. Burg. True Doct. of Juſtif. p. 2. p. 104, &c. that he will not pardon ſin without a price and ſatisfaction.

For my own poor apprehenſions of this point; 1. I look upon the Socinian opinion in this matter as extream, and of dangerous conſequence; for they deny Juſtice and Mercy to be Properties or Attributes of God, making Juſtice (or as they call it, Anger) no property in God; but the meer voluntary effect of his Will; denying any ſuch Juſtice in God, whereby he propends to puniſh ſin, and making it wholly arbitrary, to puniſh, or not to puniſh. Upon this foundation they build, that Chriſt did not die by way of ſatisfaction; at leaſt there was no neceſſity of it:Ibid. & p. 1. p. 107, &c. The arguments uſed by Mr. Burgeſs in confutation of the Socinian opinion, are thus far cogent, that p. 37they conclude juſtice to be a natural property in God (underſtanding the word natural for that which floweth from nature; yet by the help of free will); and that God's puniſhing of ſin, is not meerly from his Will. And indeed the Scriptures which hold forth ſin, as not only contrary to God's holy Law, but alſo contrary to his holy Nature: I mean morally contrary to him, though not phyſically, Heb. 1.13, Thou art of purer eyes than to behold evil, and canſt not look on iniquity: and which attribute the puniſhing of ſin, not only to the juſtice of his Law, but to the righteouſneſs and juſtice of his Nature, Pſal. 11.7, For the righteous Lord loveth righteouſneſs, his countenance doth behold the upright. Rev. 16.5, And I heard the Angel of the waters ſay, Thou art righteous, O Lord. Theſe alſo which reckon punitive juſtice among his attributes, when his name was proclaimed, Exod. 34.7,—and that will by no means clear the guilty. Thefe Scriptures and the like (I ſay) have weight with me to reckon juſtice among the properties of God, and to believe that his puniſhing ſin is not meerly from his will.

2. It is another extream, to infer hence, that becauſe juſtice is in ſome ſenſe a natural property in God, and his puniſhing of ſin is not meerly from his will; therefore God puniſheth ſin by neceſſity of nature, and cannot but puniſh it, or require ſatisfaction, more than he can deny his own Nature, or ceaſe to be God. Againſt this aſſertion,Treat. of the Covenant of Grace. p. 1. c. 7. the Reaſons brought by Mr. Rutherford (to which I refer the Reader) do ſtrongly conclude.

3. I conceive that theſe extreams may admit of abatement, without prejudice to the Lord's Soveraignty, and the abſolute freeneſs of his grace, or without derogation from the ſatisfaction of Chriſt, and the reſpective neceſſity thereof. For, 1. Suppoſing that God doth not puniſh ſin by any natural neceſſity, and that he doth not puniſh ſin, nor require any ſatisfaction by any neceſſity of juſtice; yet this can be no advantage to the Socinian ſuperſtruction, who conclude that then there was no neceſſity of Chriſt's dying by way of ſatisfaction, ſince God hath plainly revealed that he will not pardon ſin, without a ſatisfaction and an attonement made; and this decree of his doth infer an hypothetical neceſſity of Chriſt's dying by way of ſatisfaction. 2. Suppoſing that juſtice, punitive juſtice, be natural to God, and among his properties, it will not neceſſarily p. 38follow (upon ſuppoſition of the being of ſin) that God puniſheth ſin by neceſſity of Nature and Juſtice, more than it will follow, that becauſe 'tis natural to man to ſpeak, to laugh, &c. Therefore he ſpeaks, he laughs from neceſſity of nature; for he doth theſe things moſt freely; and notwithſtanding it is natural to him to laugh or ſpeak, he might notwithſtanding never laugh nor ſpeak, as pleaſeth him. For if ſo, 1. Then his juſtice ſhould carry him to puniſh ſin without any moderation; that is, to puniſh ſin as ſoon as ever it is committed, to puniſh ſin to the utmoſt degree of puniſhment, to puniſh ſin in every Soul that ſinneth, without mercy ſhewed to any, and in the ſame Soul that ſinneth, not in a Surety; becauſe natural Agents work to the utmoſt they can. 2. Becauſe the natural properties of God, as they are eſſential to him, do not ſo much as require any objects ad extra (though the manifeſtation of theſe do require objects), for God ſhould have been infinitely and eternally wiſe, holy, good, juſt, &c. though there had never been any creation of Men or Angels; and if theſe do not neceſſarily require objects, then far leſs exerciſe of acts; ſo that it will not follow, if Juſtice be natural to God, then he muſt puniſh ſin by neceſſity of Nature. 3. If we ſhall place juſtice among theſe properties in God, the objects whereof may be ſaid to be neceſſary (which muſt be underſtood in reſpect of the exerciſe of acts about theſe objects; otherwiſe no natural property in God neceſſarily requires any object ad extra); yet the objects ſuppoſed, the acts are not, even then neceſſary by any abſolute neceſſity of nature; but only by a hypothetical neceſſity; ſuppoſing the decree of God that gave theſe objects a being, and ordered their being, qualified objects for exerciſing juſtice or mercy upon, according to his pleaſure, which worketh all things according to the counſel of his will; and if ſo, here is no puniſhing of ſin by neceſſity of nature. 4. Suppoſing Juſtice to be natural to God in that ſenſe that Mr. Burgeſs aſſerts it,Ibid. p. 104. and ſuppoſing the objects thereof to have a being; yet ſure he doth not puniſh ſin by neceſſity of nature, as the fire burns; ſince the exerciſe of Juſtice, yea, the choice of objects upon which he will exerciſe it, are ſubjected to his free will and ſoveraignty; as is manifeſt from Rom. 9.18, Therefore hath he mercy on whom he will have mercy; and whom he will, he hardeneth. Rev. 4.11, Thou art worthy, O Lord, to receive honour p. 39and glory, and power, for thou haſt created all things, and for thy pleaſure they are and were created. Whereas natural neceſſity excludes freedom both in the principle of action, and the act it ſelf.

Having now ſhewed what kind of neceſſity there was for the being of the Covenant of Redemption betwixt God and Chriſt; and that the neceſſity does mainly reſpect the final cauſe and ends which God had purpoſed in himſelf: Let us in the next place conſider particularly to what intents and purpoſes it was neceſſary that God ſhould enter into a Covenant of Suretiſhip and Redemption with his own Son Chriſt.

Theſe intents and purpoſes may be reduced to two chief heads; ſuppoſing that God had purpoſed in himſelf to glorifie his mercy and Juſtice in procuring our Salvation; the Covenant of Suretiſhip and Redemption was neceſſary for both theſe ends and purpoſes: 1. For the honour of God. 2. For the ſalvation and good of his choſen people; both which were attained through the Covenant made betwixt God and Chriſt.

1. For the honour and glory of God; I mean, the declarative glory of God, that ſhines ad extra, or the manifeſtation of his glory, as the ſame is ſhewed forth and manifeſted in his dealings with the Creatures; whereof ſee Pſal. 19.1, The heavens declare the glory of God. Exod. 15.11, Who is like unto thee, O Lord, amongſt the Gods! who is like thee, glorious in holineſs, fearful in praiſes, doing wonders! Not his eſſential glory that ſhines ad intra, whereby he was infinitely and eternally glorious, before any the works of Creation and Providence; and ſhould have been glorious eternally, though theſe had never been, Prov. 8.22.—30, The Lord poſſeſſed me in the beginning of his way, before his works of old.—Then I was by him as one brought up with him, and I was daily his delight, rejoycing always before him.

I ſay, the being of this Covenant of Redemption, was neceſſary for the declarative glory of God; whether we conſider God eſſentially or perſonally.

1. For the glory of God conſidered eſſentially, or in regard of his glorious nature and eſſence, or his natural eſſential attributes; I mean, his wiſdom, goodneſs, juſtice, mercy, faithfulneſs, p. 40&c. And that, 1. For glorifying theſe univerſally, even all and every one of his attributes, all which received a new and glorious luſtre, through the Covenant of Redemption, and God's ſending of Chriſt to do that work which ſhould never have been known nor manifeſted on Earth, nor in Heaven, but in the face of Jeſus Chriſt, and by virtue of God's Covenant-dealings with him about our Redemption; therefore ſaith the Apoſtle, 2 Cor. 4.6, For God who commanded light to ſhine out of darkneſs, hath ſhined in our hearts, to give the light of the knowledg of the glory of God in the face of Jeſus Chriſt. Therefore alſo Chriſt is called the brightneſs of his glory, Heb. 1.3. Chriſt Mediator is the brightneſs of the glory of God, in and through whom, his glorious attributes and nature was made conſpicuous, and the declarative glory thereof had a more glorious luſtre, than by all the works of Creation and Providence beſide: upon the ſame account alſo Chriſt is called the Image of the inviſible God, Col. 1.15, becauſe the glorious excellencies of God (otherwiſe inviſible) are gloriouſly revealed by him, and to be ſeen in him. I paſs this here in a word, referring a more particular conſideration thereof to that part of this ſubject-matter that concerns the Mediator's perſon and office. 2. For the glorifying of theſe harmoniouſly, that the harmony of attributes in God might be manifeſted in this tranſaction; to wit, how ſweetly mercy & juſtice did meet, when peace and righteouſneſs, Law-demands and Goſpel-condeſcentions, Law-ſeverity and Goſpel-lenity did meet together, and were made friends by this Covenant, Pſal. 85.10.11, Mercy and truth are met together, righteouſneſs and peace have kiſſed each other, &c. For by this means God brought forth to heaven and earth, and all the Creatures, the glorious harmony of Juſtice, Truth, Mercy, Power, Wiſdom, Grace, Rev. 5.12, 13, Saying with a loud voice, worthy is the Lamb that was ſlain, to receive power, and wiſdom, and riches, and ſtrength, and honour, and glory, and bleſſing. And every creature which is in heaven and on the earth, and under the earth, and ſuch as are in the ſea, and all that are in them, heard I, ſaying, Bleſſing, honour, glory, and power be unto him that ſitteth upon the throne, and unto the lamb for ever and ever.

2. This Covenant of Redemption was neceſſary for the glory of God conſidered perſonally; and that, 1. In regard of the p. 41diſtinct ſubſiſtences and glorious perſons of the bleſſed Trinity. 2. In regard of the diſtinct offices of the three perſons, all which were gloriouſly manifeſted in God's Covenant-dealings with Chriſt. I ſay, the greateſt declarative glory and cleareſt manifeſtation of the diſtinct ſubſiſtences and Perſons of the Godhead, and of the diſtinct offices of theſe Perſons in the everglorious and bleſſed Trinity, that ever the world ſaw or heard. of, was in God's Covenant-dealings with Chriſt about the work of our Redemption; for where are there any ſuch clear diſcoveries of theſe great myſteries to be found, as in God's foederal dealings with Chriſt, and the Scriptures which reveal the ſame? God was but darkly known in the diſtinct ſubſiſtences and offices of the Perſons of the Trinity, till this light of his Covenant with Chriſt did break forth; but in Gods ſending his Son, and the Son's undertaking and offering himſelf willingly to his Father, to do this work; and the Holy Ghoſt's exerciſing the power of the Godhead, fitting and enabling him, the man Chriſt Jeſus, to do the work; there was a glorious manifeſtation of the diſtinction of Perſons in the Godhead, and of the offices of theſe Perſons (whereof alſo more particularly afterward). See Iſa. 42.1, Behold my ſervant whom I uphold, mine elect in whom my ſoul delighteth; I have put my ſpirit upon him, he ſhall bring forth judgment to the Gentiles. Heb. 9.14, How much more ſhall the blood of Chriſt, who through the eternal ſpirit, offered himſelf without ſpot to God, purge your conſcience from dead works to ſerve the living God? And 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. 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 ſhall give thee the heathen for thine inheritance, and the uttermoſt parts of the earth for thy poſſeſſion. Joh. 14.26, But the Comforter, which is the Holy Ghoſt, whom the Father will ſend in my name, he ſhall teach you all things, and bring all things to your remembrance, whatſoever I have ſaid unto you. Mal. 3.16, 17,—And he ſaw the ſpirit of God deſcending like a dove, and lighting upon him: And lo, a voice from heaven ſaying, This is my beloved Son in whom I am well pleaſed; and ſuch like Scriptures. Yea, ſo much was the Covenant betwixt God and Chriſt about our Redemption for the glory of God, even conſidered perſonally; that thereby (beſide the glory p. 42that was common to all the three Perſons) there did accrue a peculiar glory to the diſtinct Perſons of the Godhead, in regard of their diſtinct offices and working in this buſineſs of Redemption; a peculiar glory to the Father, who gave Chriſt, and who ſent him upon this buſineſs, and bleſſed us in him, even a peculiar honour to the Father from the Lord Mediator and Redeemer, Joh. 8.49, But I honour my Father, ſaith Chriſt; and a peculiar honour to the Father from the ranſomed and redeemed People, 1 Pet. 1.3, Bleſſed be the God and Father of our Lord Jeſus Chriſt, which according to his abundant mercy hath begotten us again into a lively hope by the reſurrection of Jeſus Chriſt from the dead. A peculiar honour to the Son, to Chriſt the Lord Mediator, and that both upon earth and in heaven, a peculiar glory to the Lamb that wrought the Redemption, unto which his Father appointed him, Joh. 5.22, 23, For the Father judgeth no man, but hath committed all judgment to the Son: that all men ſhould honour the Son, even as they honour the Father; which the Son claimeth, Joh. 17.1, 4, Theſe words ſpoke Jeſus, and lift up his eyes to heaven, and ſaid, Father the hour is come, glorifie thy Son, that thy Son alſo may glorifie thee; I have glorified thee on the earth, I have finiſhed the work which thou gaveſt me to do. And which is payed to him in heaven, Rev. 7.10, Saying, Salvation to our God which ſitteth upon the throne, and to the Lamb. And 5.9, And they ſing a new ſong, ſaying, thou art worthy to take the book, and to open the ſeals thereof; for thou waſt ſlain, and haſt redeemed us to God by thy blood, out of every kindred, and tongue, and people, and nation. A peculiar glory unto the eternal Spirit, by whom the Son of God offered himſelf without ſpot to God, Heb. 9.14; and to whom the effectual application of the purchaſed Redemption by peculiar office belongs, 1 Cor. 6.11, And ſuch were ſome of you; but ye are waſhed, but ye are ſanctified, but ye are juſtified in the name of the Lord Jeſus, and by the ſpirit of our God. Joh. 6.63, It is the ſpirit that quickeneth. Gal. 4.6, And becauſe ye are Sons, God hath ſent forth the ſpirit of his Son into your hearts, crying, Abba, father.

2. The good of the ranſomed and redeemed people, required that their Redemption ſhould be tranſacted in a Covenant betwixt God and Chriſt; and to this intent, and for this end it was neceſſary, 1. To introduce and uſher in the new way of p. 43life thorow the Goſpel-diſpenſation, which could never have come to light, nor have appeared upon the ſtage to act any thing, if God had not by his eternal tranſactions with Chriſt, in whom he found a ranſome, made way for the taking down the tranſient-time-diſpenſation of Law and Works, which was only to continue and ſtand a Court of righteouſneſs for a ſhort ſpace; and ſo opened a door for free Grace to take the Theatre, and to act its part more nobly than the Law-diſpenſation that was firſt upon the ſtage. And this, I ſay, was uſhered in, and it was neceſſary that way ſhould be made for it, by God's Covenant-dealings with Chriſt, in whom his Juſtice had a ſatisfaction; elſe the Law-diſpenſation of Works and Nature had kept the Stage for ever, and there had been no Court wherein Grace ſits upon the throne, and wherein Sinners might plead righteouſneſs and life on Goſpel-terms. Chriſt's ſaying from eternity, Lo, I come to do thy will, O God, Pſal. 40.6. And deliver him from going down to the pit; I have found a ranſom, Job 33.24, (Which words are upon the matter, and originally true of Chriſt's dealings with his Father,Jo. Cocc. D… foed. c. 5. Sect. 88. and by ſome Expoſitors applyed to him). This, I ſay, uſhered in, and made way for the Goſpel-diſpenſation of a Covenant of free Grace. Hence it is that the Apoſtle ſtates the riſe of life and immortality that is brought to light by the Goſpel, upon the eternal foederal dealings that were betwixt God and Chriſt, 2 Tim. 1.9, 10, 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, before the world began: But is now made manifeſt by the appearing of our Saviour Jeſus Chriſt, who hath aboliſhed death, and hath brought life and immortality to light through the Goſpel. Rom. 8.3, 4, For what the Law could not do, in that it was weak through the fleſh; God ſending his own Son in the likeneſs of ſinful fleſh, and for ſin condemned ſin in the fleſh.

2. The Covenant of Redemption betwixt God and Chriſt was neceſſary for our good, that the Covenant of life and righteouſneſs to us in the way of this Goſpel-diſpenſation, might be pure ſoveraign Grace. Now the more of Grace and God's gracious will and heart, is in the buſineſs, and the leſs of the Creatures will and acting, the better for us, the ſweeter and the ſurer is the Covenant. But here all is of the Lord, and of p. 44his gracious will, all is tranſacted betwixt God and Chriſt, and man is not ſo much is preſent at the firſt tranſaction of the Covenant, as he was at the Covenant of works; here he is neither at the beginning, nor end of it; I mean, that end which it had in God's foederal dealings with Chriſt, where the Redemption and Salvation of the elect was a concluded buſineſs, and the concluſion tarried not, nor was ſuſpended for man's conſent; ſure this was pure Grace, this was all Grace, eminent Grace, when there was nothing of the Creature; no, not ſo much as acting in a vital formal manner, as now we act under the application of this Covenant, by theſe gracious acts which are efficiently from God; but there, all was the gracious free will of God, without any thing of the Creatures will; ſurely that was eminent ſignal Grace, and the better for us, 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. 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. Eph. 1.4, 5, According as he hath choſen us in him, before the foundation of the world, that we ſhould be holy and without blame, before him in love: Having predeſtinated us unto the Adoption of children, by Jeſus Chriſt to himſelf, according to the good pleaſure of his will.

3. A Covenant betwixt God and Chriſt about our Salvation and Redemption was neceſſary, that the buſineſs of our Salvation might be far advanced, ere it come to our working at it with fear and trembling: and if our working out that which is left to be done by us, for our own Salvation, be with fear and trembling, when by this Covenant of Suretiſhip we are ſet beyond the poſſible reach of actual periſhing; O what ſhould our working for Salvation have been without this Covenant of Suretiſhip, but endleſs, fruitleſs toiling, with deſparation! but by the Covenant of Redemption, our Salvation is far advanced, before our little finger be at the work; nay, it is in ſome reſpect finiſhed, all the hard labour is over, Juſtice is ſatiſfied, the ſtrength of oppoſition is broken, and we have only broken forces, and a beaten adverſary to deal with; we have little more to do but to ſtand and ſee him work Salvation for us, and apply his purchaſed Redemption; and yet we have work p. 45enough to keep us in continual exerciſe, about the duties of holineſs and faith, Pſal. 2.12. 2 Cor. 7.1. 2 Pet. 1.5, 10. Joh. 17.4, I have finiſhed the work which thou gaveſt me to do. And 16.11, —of judgment; becauſe the Prince of this world is judged. Heb. 12.2, Looking unto Jeſus the Author and finiſher of our faith.

4. A Covenant betwixt God and Chriſt about our Salvation, was neceſſary, that the ſpring and fountain of the life of Salvation to us, might lie out of our ſelves; by the Covenant of works, the ſpring of life and bleſſedneſs to man, lay in himſelf; all his treaſure and ſtore was in his ſtock of habitual Grace; but now by this Covenant of Suretiſhip, the water-cock is indeed within our own hearts: I mean, Faith, by which we draw life and vertue out of Chriſt, and through which he conveys it unto us; but the fountain and well-head lyes on high: for by the Covenant of Redemption, God was carrying on a deſign of love to his elect people; and this was part of the contrivance, that our Covenant-ſtate through Chriſt's Suretiſhip might be Fountain-Love and Grace; a ſtate of favour ſetled and bottomed in the fountain of life and grace, Chriſt: Whereas Adam's firſt Covenant-ſtate was but Ciſtern-Grace, that did not run continually with a ſpring of live waters, to afford freſh ſupplies; the ſtock of habitual Grace was to him like water in the Pitcher or Ciſtern; but by Chriſt's Covenant of Suretiſhip, Grace is to us, as water in the Fountain, that can never run dry: Joh. 1.16, And of his fulneſs have all we received, and grace for grace. And 4.14,—But the water that I ſhall give him, ſhall be in him a well of water ſpringing up into everlaſting life. And 14.19,—becauſe I live, ye ſhall live alſo. 2 Cor. 9.8, And God is able to make all grace abound towards you, that ye always having alſufficiency in all things, may abound to every good work.

5. This Covenant of Suretiſhip was neceſſary for our eſtabliſhment under this new diſpenſation, that our Rights might be in a ſurer hand than our own: Man is a mutable thing, and free-will is a tottering uncertain thing, as experience hath taught; but Chriſt is a ſure foundation; and holding of him, or rather in him, is a ſure renure; the Rights and Charters that are under his cuſtody, are well kept: And therefore God who inſtituted this diſpenſation, did for the better ſecuring of the p. 47believers intereſts, enter into Covenant with a mighty reſponſal perſon, even Chriſt; and conſolidates our Covenant-right in Chriſt our head, and did truſt to his keeping and anſwering all the intents of the Magna Charta, the great Charter of the Goſpel-covenant; hence it is that the Covenant of peace made with us, is a ſure Covenant, becauſe 'tis thus ordered; Chriſt acted that buſineſs in the Covenant of Redemption; there were mutual aſſurances given between the Father and the Son, which makes all Covenant-dealing with us ſure, and holds all faſt, Pſal. 89.34, 35, 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. Hence 'tis, that the bleſſings and mercies of the Goſpel-covenant, are ſure mercies; becauſe there was concluded-Articles about them in this Covenant of Suretiſhip, when Chriſt treated for his heirs and children not yet born nor created, Iſa. 55.3, 4,—And I will make an everlaſting Covenant with you, even the ſure mercies of David. Behold, I have given him for a witneſs to the people, a leader and commander to the people. Heb. 2.13,—Behold I, and the children which God hath given me. Joh. 6.39, 40, And this is the fathers will which hath ſent me, that of all which he hath given me, I ſhould loſe nothing, but ſhould raiſe it up at the laſt day. And this is the will of him that ſent me, that every one which ſeeth the Son, and believeth on him, may have everlaſting life; and I will raiſe him up at the laſt day. O what ſtrong and everlaſting conſolation hath God allowed upon his people from theſe immutable and everlaſting grounds! Heb. 6.17, 18, Wherein God, willing more abundantly to ſhew unto the heirs of promiſe the immutability of his counſel, confirmed it by an oath: That by two immutable things, in which it was impoſſible for God to lye, we might have a ſtrong conſolation, who have fled for refuge to lay hold upon the hope ſet before us. 2 Theſſ. 2.16, Now our Lord Jeſus Chriſt himſelf, and God, even our father which hath loved us, and hath given us everlaſting conſolation, and good hope, through grace, &c.

6. This Covenant with Chriſt, was neceſſary; not only for the enfuring our bleſſedneſs by this new Goſpel-diſpenſation; but for the bettering of that bleſſedneſs and glorious ſtate unto which we are advanced by this Covenant. I ſay, the bleſſedneſs, the glory, the heaven of the redeemed people, of the p. 46many Sons, who are by the force of this Covenant brought to glory, Heb. 2.10, is better than the reward and crown of bleſſedneſs which man ſhould have enjoyed by the tenor of the Covenant of works; and this bettering, it hath from Chriſt's Covenant of Suretiſhip with God, which was the chief cauſe why this Goſpel-diſpenſation is a better Covenant than that of the Law of works; and the promiſes thereof are better promiſes, and the crown and heaven thereof a better crown; even becauſe Chriſt is in this Covenant, and the foundation of it was laid in his Suretiſhip, by this means the bleſſedneſs and heaven of this Covenant is bettered: For, 1. It is the glory of new heavens, created of purpoſe for the reſidence of the redeemed, in the company of him that redeemed them by his own blood, 2 Pet. 3.13, Nevertheleſs, we according to his promiſe, look for new heavens, and a new earth, wherein dwelleth righteouſneſs. Rev. 21.1, 5, And I ſaw a new heaven and a new earth, for the firſt heaven and the firſt earth were paſſed away, and there was no more ſea. And he that ſate upon the throne, ſaid, Behold, I make all things new. Jh. 14.2, 3, In my Father's houſe are many manſions, &c. And if I go and prepare a place for you, I will come again and receive you unto my ſelf; that where I am, there ye may be alſo. Mr. Ball Treat. of the Covenant. c. 2. p. 10. Camer. de tripl. foed. Theſ. 9. Mr. Baxt. Aphoriſm, p. 5.Whereas the bleſſedneſs and glory of man by the Law-Covenant (if it was any thing beyond an immortality of bleſſedneſs and enjoyment of God in an earthly Paradiſe; which is queſtioned by ſome) ſhould yet have been in this old or firſt heavens, not in theſe new ones. 2. It is the glory of a Paradiſe wherein is the tree of life, and the river of the water of life, which were not Ingredients of the Law-glory; neither were placed in the firſt Paradiſe. Rev. 2.7, To him that overcometh will I give to eat of the tree of life, which is in the midſt of the Paradiſe of God. And 7.17,—and ſhall lead them unto living fountains of waters. And 22.1, 2, And he ſhewed me a pure river of water of life, clear as criſtal, proceeding out of the throne of God, and of the Lamb. In the midſt of the ſtreet of it, and of either ſide of the river was there the tree of life, which bare twelve manner of fruits, and yielded her fruit every month; and the leaves of the tree were for the healing of the Nations. 3. It is a heaven and glory where the new Song is ſung, and where the Muſitians are all redeemed, and where the meeting of theſe redeemed ones to ſing together, is the ſweeter, that p. 48they once were all loſt, and that they came out of tribulation and a Land of ſighing, Iſa. 35.10, And the ranſomed of the Lord ſhall return and come to Zion with ſongs and everlaſting joy upon their heads; they ſhall obtain joy and gladneſs, and ſorrow and ſighing ſhall flee away. Rev. 5.9, And they ſung a new ſong, ſaying, Thou art worthy to take the book, and to open the ſeals thereof; for thou waſt ſlain, and haſt redeemed us to God by thy blood out of every kindred, and tongue, and people, and nation. But there ſhould not have been any new Song, nor redeemed Muſicians in the glory and heaven of Law-diſpenſation. 4. It is a heaven and glory wherein all the Inhabitants wear crowns; for Chriſt hath made them kings unto God, and to his Father, Rev. 1.6. And 2.10,—Be thou faithful unto death, and I will give thee a crown of life; but there ſhould have been no crowns worn in the firſt Paradiſe; nor ſhould the happineſs thereof have amounted ſo high as a crown and a throne; there being no occaſion for it, nor any promiſe to that effects. 5. It is a heaven and glory, where the Inhabitants are all conquerors, each hath a palm in his hand, in ſign of his victory, Rev. 7.9,—cloathed with white robes, and palms in their hands; this Garland ſhould not have been in the firſt Covenant-glory; where there was no fighting, there could be no victory, at leaſt over the world, and ſin and death. 6. It is a heaven and glory, where all the Inhabitants are cloathed with long white robes, and with fine linnen clean and white, Rev. 7.13,—What are theſe which are arrayed in white robes, and whence came they? And 19.8, And to her was granted, that ſhe ſhould be arrayed in fine linnen, clean and white: for the linnen is the righteouſneſs of Saints; but there ſhould have been no ſuch robes in the Law-heaven: whatſoever ſhining-beauty and whiteneſs ſhould have been on Adam's skin; yet there ſhould have been there no garments of glory, no righteouſneſs ſhould have been worn there, but that which ſhould have been of our own working. 7. It is a heaven wherein there is a throne for the Lamb, where the man Chriſt in our nature is upon the throne, where the greateſt beauty of all the Kingdom, and the moſt highly exalted perſon, is the man Chriſt; where the Lord Mediator is the glorious light of all the Land, Rev. 3.7,—he that openeth and no man ſhutteth, and ſhutteth and no man openeth. And 21.22, 23, And I ſaw no temple therein; for the Lord God almighty and the lamb, are the p. 49temple of it. And the City had no need of the Sun, neither of the Moon to ſhine in it; for the glory of God did lighten it, and the lamb is the light thereof. And 5.12, Worthy is the lamb that was ſlain, to receive power, and riches, and wiſdom, and ſtrength, and glory, and honour, and bleſſing; there was no ſuch glory in the firſt Covenant, nor in the heaven thereof; which no doubt ſhould have made it leſs glorious, and ſpeaks forth the greater glory of this latter Covenant-happineſs. 8. It is a heaven that was purchaſed at a dear rate, that was the price of blood; for which Chriſt payed a condign price, 1 Pet. 1.18, 19, For as much as ye know that ye were not redeemed will corruptible things; but with the precious blood of Chriſt as of a lamb without blemiſh, and without ſpot; but the Law-heaven and glory, ſhould have been obtained at an eaſier rate; working, without the price of blood, ſhould have done that buſineſs; the different price ſhews the different value. 9. It is a heaven wherein is a lovely and numerous aſſembly, a fair myſtical body, whereof Chriſt is the head, and whereof each redeemed Soul is a member. O ſo lovely a Company with the Captain of their Salvation! ſo glorious a body with their glorious head! ſo beautiful a bride with ſo fair a husband! ſuch a lovely couple, ſuch a body corporate, ſuch a compleat ſociety, when Chriſt myſtical is perfected, and all the members compacted together, and joyned unto their glorious and bleſſed head! Eph. 4.13, Till we all come in the unity of the faith, and of the knowledg of the Son of God, unto a perfect man, unto the meaſure of the ſtature of the fulneſs of Chriſt. And 5.27, That he might preſent it to himſelf a glorious Church, not having ſpot or wrinkle, or any ſuch thing; but that it ſhould be holy and without blemiſh. Heb. 12.23, To the general aſſembly and church of the firſt born, which are written in heaven, and to God the Judg of all, and to the ſpirits of juſt men made perfect; and to Jeſus the Mediator of the new Covenant. Rev. 19.7, Let us be glad and rejoyce, and give honour to him; for the marriage of the Lamb is come, and his wife hath made her ſelf ready. But there ſhould have been no ſuch body-corporate in the Law-heaven, no ſuch myſtical body of Chriſt, no marriage of the Lamb, nor any melodious rejoycing at that ſolemnity. I conclude therefore, that the glory, and crown, and heaven of the Covenant of Redemption, is better, and far more glorious, than ſhould have been the lot of man, by Law-righteouſneſs and works, without Chriſt's Suretiſhip.

p. 507. This Covenant was neceſſary, for having in readineſs a Phyſitian, before we ſhould be ſick; God foreſaw and had decreed man's fall, and his riſing again; and he well knew that it would be a wretched hopeleſs condition, for man to provide a Phyſitian to himſelf, and to have him to ſeek when his ſickneſs ſhould be deſparate; he therefore by a foreſight and providence of pure, ſoveraign, free, tranſcendent Grace, did provide one; and indeed it was neceſſary for our good, that it ſhould be ſo; for had man fallen ſick of ſin, before this Covenant for ſending a healer to him, he had died ere the cure could come.

8. This Covenant was neceſſary for cutting off all matter and occaſion of ſelf-gloriation from man in his own Redemption and Salvation; for if the buſineſs of our Redemption and Salvation was tranſacted, concluded, done and ended betwixt Jehovah and Chriſt, without our knowledg or conſent, before we had a Being; what have we to boaſt of? If the agreement ahout the price to be payed and accepted, tarried not for man; wherein can we glory that we have contributed to our own happineſs? 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. 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. 1 Joh. 4.10, 19, Herein is love, not that we loved God; but that he loved us, and ſent his Son to be the propitiation for our ſins.—We love him, becauſe he firſt loved us.