The Ark of the Covenant Opened, Chapter 3

The Ark of the Covenant Opened · Chapter 3

p. 51CHAP. III. Of the Nature, Properties, and Parties of the Covenant of Redemption.

THE general Nature of this Covenant is common to it, with all other Covenants; whatſoever different peculiarity they have, this is eſſential and common to all Covenants; they are Agreements: and this is an eternal tranſaction and agreement betwixt Jehovah and the Mediator Chriſt, about the work of our Redemption.

The peculiar propriety of its nature, will appear by enquiring a little into, 1. The various eternal acts of the will of God that concurred to make up this agreement. 2. The diſtinction and order of theſe eternal acts of his will, and the right manner of our conceiving of them.

1. Suppoſing, as we have ſaid before, that God purpoſed in himſelf not to ſave man without a ſatisfaction to his Juſtice: Theſe eternal acts of the will of God, or rather the things which we conceive under theſe various acts, and their denominations among men (for we need to multiply acts in this matter, but for the helping our own underſtanding) did concur and meet together in this agreement. 1. The deſignation of a Perſon to do this work; there muſt needs have been a Perſon ſet apart and deſigned from eternity unto the doing of the work of Redemption, and this Perſon was the Son only; not the Father, not the Spirit, 1 Pet. 1.20, Who verily was fore-ordained before the foundation of the world; but was manifeſted in theſe laſt times for you. 2. The preparation and fitting of the Perſon ſet apart to take our Law-place, and room, that Juſtice might ſmite him in our ſtead; which alſo was by an eternal act of the will of God decreed, that the Son of God ſhould be Immanuel, God with us, or God made manifeſt in the fleſh, Iſa. 7.14. 1 Tim. 3.16, and unto this incarnation of the Son of God, his own words have reference, as unto the grand qualification whereby he was deſtinated before-hand, that he might be in a capacity to do this work, Heb. 10.5, A body haſt thou prepared me. 3. The calling p. 52of the Perſon deſigned: calling is an act different from deſignation, 'tis ſomething further. Chriſt was by an eternal act of God's will called to this work, and that long before he came into the world, Pſal. 89.19, Then thou ſpakeſt in viſion to thy holy. One, and ſaidſt, I have laid help upon one that is mighty; I have exalted one choſen out of the people. And Iſa. 42.6, 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. 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. 4. The inveſting of the Perſon deſigned, with offices, powers and authorities, for the doing of this work, ſuch as his Mediatory-office, and the powers and authorities thereunto belonging, which was not ſuſpended until the time of his actual diſcharge of the offices of King, Prieſt, and Prophet; but by an eternal act of the will of God, he was ſet up and veſted with theſe offices and powers from everlaſting, and had the glory of the deſigned, called, inveſted Mediator; as he plainly inſinuates, Prov. 8.23, I was ſet up from everlaſting, ſaith Wiſdom; ſeveral Expoſitors render it, I was called, or I was annointed. Joh. 17.5, And now, O Father, glorifie thou me with thine own ſelf, with the glory which I had with thee before the world was. 5. The miſſion of the Son, Chriſt deſigned, ſitted, called, inveſted for this work, was alſo by an eternal act in the counſel of God, ſent to do this work; he had a ſolema eternal, authoritative miſſion, a command to go, and was bidden go; he had the will of God by an eternal act or commiſſion given out to him concerning all this work, long before he was actually made under the Law; to which he hath reſpect, when he ſaith, Lo, I come to do thy will, O God, Heb. 10.7. even that will of God that was in the book of his eternal decrees, Joh. 6.39, And this is the Fathers will which hath ſent me. And 10.18, This Commandment have I received of my Father: But in all theſe, we do not ſo much multiply the diſtinction of acts, as we take notice of the diſtinction and difference of Phraſe uſed by the Holy Ghoſt, ſpeaking of this myſterie in the Scriptures. Upon the other part, there concurred unto this agreement, an eternal perſonal conſent and compliance upon Chriſt's part, unto all theſe eternal acts of the will of God; for Chriſt God, equal with the Father, does not begin to conſent p. 53and agree unto any thing in time; nor can the eternal Son of God will any thing in time, which he did not will and conſent unto from eternity. But Chriſt was preſent with the Father, and did from eternity conſent and agree to theſe eternal acts. 1. To the deſignation of himſelf to be the perſon that ſhould ſatisfie the Juſtice of God, he heartily acquieſced and offered himſelf; he ſaid, Lo, I come to do thy will, Heb. 10.5, 7. He poured out his Soul unto death, Iſa. 53.12. 2. He conſented unto the putting himſelf in that low capacity that the working of this work required, Heb. 2.7, Thou madeſt him a little lower than the Angels; to leave the throne of glory, and come down to his footſtool, there to be in diſgrace; the Lord of the Law, to be made under the Law, Gal. 4.4. the holy one that knew no ſin, to be made in the likeneſs of ſinful fleſh, Rom. 8.3. Phil. 2.6, 7, 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. 3. He conſented and agreed unto the eternal act of his calling to this work; no ſooner was it his Fathers will that he ſhould travel in the buſineſs, but it was his alſo. He was as a ready Servant, whoſe ear was bored in token of his love and willingneſs to ſerve his Maſter, when he might have been free, Pſal. 40.6, Mine ears haſt thou opened or bored, Iſa. 50.5, 6, The Lord hath opened mine ears, and I was not rebellious, neither turned away back. 4. He conſented to the taking on theſe offices and truſts that the work of our Redemption required; there was no force nor conſtraint upon, no neceſſity of nature that he ſhould ſtep in betwixt the diſagreeing parties, that he ſhould ſtep into the fire that we had kindled, that he ſhould make himſelf a Sacrifice for our ſins, that he ſhould receive a diſpenſatory Kingdom; but frankly and freely he conſented to do all theſe things, Joh. 10.18, No man taketh my life from me; but I lay it down of my ſelf. Joh. 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. Prov. 8.23, I was ſet up from everlaſting, from the beginning, or ever the earth was. 5. He conſented unto his miſſion, his Father's ſending of him, and was well content to go that errand; yea, ſo hearty was his conſent, that he took delight in it, Pſal. 40.8, I delight to do thy will, O my God; yea, thy Law is within my heart. Joh. 4.34, Jeſus p. 54ſaith unto them, my meat is to do the will of him that ſent me, and to finiſh his work. And to all theſe things he gives a perſonal conſent from eternity, and with ſo much delight, that he ſolaced himſelf, and took pleaſure in the future accompliſhment of theſe eternal acts of the will of God concerning the Sons of men, Prov. 8.23, 30, 31, I was ſet up from everlaſting, from the beginning, or ever the earth was. 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 with the Sons of men. This is the nature of this eternal tranſaction, which will appear alſo more clearly afterward from the tenor of this Covenant, with the reciprocal engagements of the parties.

2. Concerning the diſtinction and order of theſe eternal acts of the will of God, and for preventing groſs and unbecoming thoughts of them; I give theſe cautions. 1. All the acts of God's will, his decrees, and eternal tranſaction with Chriſt, are in regard of God, one moſt ſimple and pure act of his will; but in regard of our conceptions of them, who cannot take up many particular acts together in one; they are diſtinguiſhed and expreſſed ſo in the word, that we may take them up diſtinctly: The Lord in his way of expreſſing theſe great myſteries of the counſel of his will, accommodating himſelf to our way of conceiving things: we are therefore accordingly to take heed how we conceive of the diſtinction of acts in the eternal counſel of God's will. 2. When we ſpeak of the order of theſe eternal acts, we mean only the order of Nature, and which of theſe acts are to be conceived by us antecedaneous to the reſt in that reſpect; for there is no order of time, no priority nor poſteriority of that kind among the decrees of God, and acts of his will, which are all eternal.

3. We are to conceive of this order (which only agreeth to the decrees of God) according to theſe rules:

1. According to the futurition of things; that is, theſe decrees and eternal acts of the will of God about things ad extra without, which do ſuppoſe the futurition of things about which theſe decrees are paſt; theſe decrees (I ſay) do neceſſarily ſuppoſe ſome other acts of the will of God antecedent to theſe in order of nature, whence the things ſuppoſed in that decree, had their futurition; for 'tis to me above queſtion, that things p. 55which did not exiſt from eternity, had their futurition no where, but from the decrees of God's will, which made them future things before they exiſted; neither is it poſſible that God could foreſee any thing as future, before his decree, and ſome act of his will gave it futurition; whatſoever the device of Scientiae media, tell us to the contrary. And according to this rule, we ſay, the decree of God's entering in Covenant with man, whether by Law or Grace, does ſuppoſe ſome antecedaneous act of the will of God (in order of nature) concerning the Creation of man, ſome decree whence man had a futurition, and exiſted in the preſcience of God as a future thing.

2. We may conceive of the order of the decrees of God, according as he orders things in execution, by that rule ſo much made uſe of by the Learned Dr. Twiſs, Twiſſ. Vind. gratiae & poteſt Divin.Quod prius eſt in intentione poſterius eſt in executione & contra: that which is firſt in the intention of God, is laſt in the execution; and that which is laſt in the intent, is firſt in the execution. Underſtand this rule, as that Author doth, without ſubordination of the co-ordinate means whereby God intended to make himſelf glorious in the way of mercy and juſtice; and according to this rule, we ſay that God firſt decreed the glorifying of his mercy and juſtice upon all mankind, before he decreed any thing concerning his creation, or his fall: for the creation and fall of man, were firſt in execution, before juſtice and mercy was glorified in him.

3. Another rule (which alſo is a qualification of the former) is, that theſe eternal acts of the will of God which reſpiciunt finem, relate to the end, are in this kind of order before; theſe acts of his will which reſpiciunt media relate unto the means which lead unto theſe ends, Et illud quod habet rationem finis eſt prius, quod vero habet rationem medii eſt poſterius; And that which hath the place of the end, is the firſt; and that which hath the place of the mean, is laſt in order among the eternal acts or God's will. And this rule holds not only with reſpect to the ſupream and chief end; to wit, God's glorifying of himſelf in the way of manifeſting his mercy and juſtice, which is firſt in order among the eternal acts of the will of God relating to man; and all the other acts of his will, concerning the creation, fall, ſending of Chriſt, &c. (which are co ordinate p. 56means in reſpect of this ſupream end, to which they are ſubordinate): Theſe, I ſay, are poſterior in this kind of order, among the decrees of God, and eternal acts of his will; but this rule holds alſo in reſpect of that ſubordination that may be conceived among theſe acts of the will of God, about the creation and fall of man, and the ſending of Chriſt (which are co-ordinate means in reſpect of the ſupream end before-mentioned); yet becauſe one of theſe may have the place of an end, with reſpect to another of theſe ſame co-ordinate means, which may be alſo a means for carrying on ſome next immediate end, as well as the ſupream ultimate end; as the Salvation of the elect is a mean ſubſervient to the great end of glorifying Grace, and yet may be, and is alſo, an end of God's ſending Chriſt; ſo that the ſending of Chriſt, is both a mean ſubordinate to the glory of Grace, and the Salvation of God's elect people. Now, I ſay, which way ſoever we look upon the acts of God's will about the glorifying of his juſtice and mercy on Mankind, we are ſtill to conceive of the eternal acts of his will, that reſpect the ends which he has propoſed to himſelf, both ſupream and ſubordinate, as firſt in order; and theſe acts of his will that relate to the means, as laſt: for God firſt purpoſed the end, then the means that lead to it.

By this time it may appear that there is no great cauſe to contend for the order and diſtinction of theſe eternal acts of the will of God, that concurred to the making up this eternal tranſaction betwixt Jehovah and the Mediator, ſince they are all co-ordinate acts of the counſel of his will, and means for the carrying on the glory of his mercy and juſtice in ſaving man. This much is manifeſt, 1. That the Covenant of Redemption made with Chriſt, doth ſuppoſe other eternal acts of the will of God, about the ſaving of man in the way of ſatisfaction to juſtice, &c. whereof I have ſpoken before, Chap. 2. 2. That the deſignation, calling, and eternal miſſion of the Son of God to do this work, muſt in order be before the perſon deſigned and called, gave his actual conſent, and cloſed the bargain from eternity. And if any will contend about the order of theſe eternal acts before-mentioned, I do not ſee why we may not fitly conceive of them in this order, deſigning, calling, fitting, inveſting, ſending of Chriſt; theſe were the eternal acts of the will of God, which were entertained by the Son of God with conſent and delectation.

p. 57The Properties of the Covenant of Redemption, are,See Mr. Rutherf. Treat. of the Covinant. p. 2. c. 12. Freedom, Graciouſneſs, Eternity, Equality, Order, and Stability.

1. The Covenant that was tranſacted betwixt Jehovah and Chriſt, was a moſt free Covenant: it was an act of meer liberty and ſoveraign freedom. There was eminent freedom upon both ſides, in both the parties Covenanting. 1. Upon the Father's ſide (abſtracting from his own decrees and purpoſes), it was free to Jehovah to have followed a ſtrict Law-courſe according to the rigour of the Covenant of works; or to follow a Goſpel-way of mitigation and condeſcenſion as pleaſed him; it was free to him to ſend, or not to ſend a Saviour to ſuffer for man; to take a ſatisfaction by a Surety, or only in the Soul that ſinned, as pleaſed him. 2. Upon Chriſt's part, it was as free to him to be a ſuffering Redeemer and Surety, or not, as pleaſed him; to undertake the work of our Redemption, or not to undertake it; to humble himſelf unto this ſervice, or not; to go this errand, or not, as pleaſed him. Hence 'tis obſerved,Jo. Cocc. Summum Doct. de ſoed. c. 5. Sect. 90. that it was otherwiſe with the ſecond Adam, than with the firſt; for it was not free to Adam to withdraw from, or to deny ſubjection to the firſt Covenant; neither could he withdraw himſelf from the Law of Nature, nor ſlight the promiſe thereof, without the violation of that Law: but the Son of God was free, and tyed by no Law antecedent to his own conſent.

This Property of the Covenant of Redemption, is eſtabliſhed and confirmed, 1. From theſe Scriptures which attribute this tranſaction to the free pleaſure and ſoveraign freedom of both parties, the Father and Chriſt; therefore the Scripture ſpeaking of God's eternal tranſactions with Chriſt about our Redemption, doth ſo frequently call them, deeds and acts of will, and of the Father's pleaſure; and that the whole procedure was according to his good pleaſure, and the pleaſure of his will, Eph. 1.5.9. And Col. 1.19, It pleaſed the Father that in him ſhould all fulneſs dwell. 2 Tim. 1. …, according to his purpoſe and grace, &c. And upon the other part, Chriſt's conceſſions in this matter, are attributed to his meer will and liberty, Phil. 2.6, 7, 8, Who being in the form of God, having the very ſame divine eſſence which the father hath, thought it not robbery to be equal with God; counted it no uſurpation to carry himſelf as God, equal with the Father; made himſelf of no reputation, p. 58freely, and of his own accord, he hionbled himſelf; not uſing nor manifeſting the glory that was competent to him, and took upon him the form of a ſervant; he took upon him a real ſervice in the aſſumption of the humane nature, for the ends he aſſumed it, and was made in the likeneſs of men; and in this ſervice he did behave himſelf, as other men, and ſutably to that employment, and not as equal with God, which was his natural condition; and while he was in that habit and condition, he obeyed unto the death of the Croſs. All this he acted with eminent freedom in time; and conſented to with like freedom from eternity, where he freely took upon him whatſoever he acted within time.

2. If it was free with God, whether he would give to man a Being, and whether he would conclude this in the counſel of his will from eternity, or not, as pleaſed him; ſure it was alſo free to God whether he would ſend a Saviour to him when he ſhould be loſt, or not, as pleaſed him: Now 'tis manifeſt that it was free with God, whether he would ſo much as give to man a being; for he was under no neceſſity to create the World, or Men, or Angels, all which are for his pleaſure; and therefore are whatſoever they are, by his pleaſure, Rev. 4.11, Thou haſt created all things, and for thy pleaſure they are and were created.

3. If it was free to God from eternity, whether he would chuſe objects in Mankind, to magnifie his Grace and Mercy upon, when he had purpoſed to create Angels and men; or whether he would let them all periſh, and not take any of their natures upon him; then the Covenant of Suretiſhip hath this property of freedom; but it is manifeſt that it was free with God from eternity, whether he would recover any of the race of fallen man, or not, as pleaſed him; ſince he was no more tyed to Men than to Angels, to whom he ſent no Saviour when they fell, nor hath deſigned any of the fallen Angels unto Redemption, 2 Pet. 2.4, For if God ſpared not the Angels that ſinned, but caſt them down to hell, and delivered them into chains of darkneſs, to be reſerved unto the day of Judgment. Heb. 2.16, For verily he took not on him the nature of Angels; but he took upon him the ſeed of Abraham. It remains therefore, that the Covenant of Redemption is an act of ſoveraignty and freedom upon God's part who deſigned a Redeemer, and upon Chriſt's part who conſented unto the deſignation.

p. 594. This Property of the Covenant of Redemption is further confirmed, by the negation and removal of all things contrary to ſoveraign freedom. 1. There was nothing from himſelf (abſtracting from his own decrees, and love-deſigns) that could trench upon the freedom of this eternal act of his will; for there was no neceſſity of nature upon Jehovah, nor upon the Son of God, that did determine God to enter in this Covenant (as is already cleared). 2. There was nothing from without that could trench upon the freedom of this eternal act; as nothing could neceſſarily determine, ſo neither compel nor conſtrain God to lay ſuch a ſervice upon his own Son Chriſt, nor him to undertake it; For 1. This tranſaction having been from eternity, it was a concluded bargain before the creatures had a being, Prov. 8.23, I was ſet up from everlaſting, from the beginning, or ever the earth was. 2. Put caſe they had then had a being; what could the being of Men and Angels, and all the works of his hands have trenched upon the ſoveraign freedom of their Makers will and actings? for who hath reſiſted his will?—hath not the potter power over the clay? Rom. 9.19, 21. 3. The Father and the Son were not only free from all natural neceſſity and outward compulſion; but alſo from all hire, allurement or motive from any thing without their own will; there was nothing in man, no not foreſeen, that could allure or move; far leſs hire the Father to give Chriſt, to engage him in this work, nor Chriſt to engage his name in our bond; ſince he well foreſaw what it would coſt him; It's true he values his ſeed as a ſatisfying return of his travel, Iſa. 53.11, He ſhall ſee of the travel of his ſoul, and ſhall be ſatisfied; but beſide that, there is no proportion betwixt his work, and this poor wages: was man a price for the Lord of glory to work for? or was he a reward for him to wreſtle for? could he be hired for ſo low a wager, if the ſoveraign freedom of his own will had not acted him? Conſider, I ſay, who gave this price to the Lord: did man give himſelf to the Lord, or did the Lord give his elect people to Chriſt from eternity, and afterward he is the firſt giver alſo? Now there can be no hire given by man to the Lord, unleſs he were the firſt giver, Rom. 11.35, For who hath firſt given to him, and it ſhall be recompenced to him again? 1 Chr. 29.14, Of thine own have we given thee. Jer. 30.21, And I will cauſe him to draw neer, and he ſhall approach unto me; for who is p. 60he that engageth his heart to approach unto me, ſaith the Lord?

2. Another Property of this Covenant is Graciouſneſs; it is not only the Covenant tranſacted with us, the Goſpel-Covenant, that is, pure Grace; but this alſo that was tranſacted betwixt Jehovah and Chriſt, even while it was yet in his purpoſe, and as it was the eternal act of his will, is frequently called foreign & foreign, Grace and his good pleaſure, or gracious pleaſure, Eph. 1.5, 6, 9. 2 Tim. 1.9, his purpoſe and grace. Now Graciouſneſs is attributed to the Covenant of Redemption, in a far other ſenſe than 'tis attributed to the Covenant of reconciliation: For, 1. Graciouſneſs is attributed to the Covenant of Redemption, in regard of both Parties tranſacting; it was pure Grace that determined both the Parties, and engaged them both; the Father to ſend, and the Son to come; and this Grace was equally in both the Parties, and did ſhine equally and by way of efficiency in them both, Zech. 6.13, The counſel of peace was between them both. But graciouſneſs is attributed to the Covenant of reconciliation; becauſe of the ſhining glory and activity of the Grace of God through Jeſus Chriſt, that is therein manifeſted; which Grace is in us ſubjectively; and though the acts thereof be ours in a vital formal manner; yet it is from God by way of efficiency, and it is his Grace, not ours, from which the Covenant hath its name of Grace, Tit. 2.11. 1 Tim. 1.14. Eph. 1.6, 7. And 2.5, 7, 8. 1 Cor. 15.10. 2. Graciouſneſs is attributed to the Covenant of Reconciliation; not only in regard of God's making ſuch a Covenant with us; but alſo in regard of the tenor of that Covenant, and whole diſpenſation; the promiſes, conditions and reward therein is all pure Grace; as the ſame is oppoſed unto, and contra-diſtinguiſhed from works, which ſignifie nothing in that Covenant, as it is a Court of Righteouſneſs and Life, Eph. 2.8, 9, For by grace are ye ſaved through faith, and that not of your ſelves, it is the gift of God. Not of works, leſt any man ſhould boaſt. But of this Covenant of Redemption, Graciouſneſs is a property thereof; mainly, becauſe of the reaſons following; but not becauſe the whole tenor thereof, as well the conditions as promiſes were pure Grace conſidered as ſuch, and contra-diſtinguiſhed from works: For though pure Grace made this Covenant of Redemption; yet the condition thereof upon both ſides were works. p. 611. Chriſt is a doer and fulfiller of the Covenant of works moſt exactly in all points, both the command, and the curſe and penalty of the Covenant, is ſatisfied by him; this is works, and this was the condition required upon his part, 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. Gal. 3.13, Chriſt hath redeemed us from the curſe of the Law, being made a curſe for us.

2. Chriſt as a doer and obedient fulfiller of the Law, hath a reward in Juſtice by the promiſe of this Covenant: For (I humbly conceive) he had his reward of debt, and merit, having payed a condign price to the Juſtice of God; therefore his reward is due to him, by commutative Juſtice, 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 man; 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 is craved by him, 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.

But Graciouſneſs is attributed to the Covenant of Redemption. 1. Efficiently, or in regard of the efficient cauſe thereof; the ſpring whence it came was Grace, pure Grace, and nothing elſe made it and gave it a being; it was not only an act of will, pleaſure, freedom and ſoveraignty; but an act of gracious will, and the good pleaſure of his will, that made it, Eph. 1.5. Col. 1.19.

2. Graciouſneſs is attributed to this Covenant ultimately, in regard that the ultimate end and ſcope thereof is the manifeſting the glory of the richneſs and freeneſs of Grace; tis a deſign of Grace that is driven and carried on in the Covenant of Redemption, Eph. 1.6, To the praiſe of the glory of his grace, wherein he hath made us accepted in the beloved. 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.

3. Graciouſneſs is attributed to the Covenant of Redemption, becauſe Grace was in it fundamentally; the whole contrivance and diſpenſation of Grace is bottomed upon this eternal p. 62tranſaction, and turns upon the hinge of this Compact betwixt Jehovah and Chriſt; therefore all the mercies and faithfulneſs of the Lord that we are made to ſing of within time, are laid upon this foundation, Pſal. 89.1, 2, 3, I will ſing of the mercies of the Lord for ever, with my mouth will I make known thy faithfulneſs to all generations. For I have ſaid, mercy ſhall be built up for ever, thy faithfulneſs ſhalt thou eſtabliſh in the very heavens. I have made a Covenant with my choſen.

4. Graciouſneſs may be attributed to the Covenant of Redemption, becauſe Grace was here originally; for here the firſt draughts of pure, ſoveraign, free Grace, and the unſearchable riches thereof, were drawn and portrayed; here is fountain-Grace, and from thence came the ſtreams; here were the beginnings of that noble deſign of Grace laid, and from hence did they come forth, Col. 1.26, 27, Even the myſterie which had been hid from ages and from generations; but now is made manifeſt to his Saints. To whom God would make known what is the riches of the glory of this myſterie among the Gentiles, which is Chriſt in you, the hope of glory.

5. Graciouſneſs is attributed to the Covenant of Redemption, becauſe Grace is here comprehenſively; even all that God hath been driving and acting upon the ſpirits of his people, by the Goſpel-covenant and Ordinances thereof, and the work of his Spirit ſince the beginning of the world; and all that he ſhall do, until the day that the ranſomed and redeemed company be perfected; even the whole plot of Grace, is all compriſed in this eternal tranſaction with Chriſt, and to it are we led as the comprehenſion of all Covenant-grace and mercy, Iſa. 55.3, Incline your ear and come unto me, hear, and your ſoul ſhall live; and I will make with you an everlaſting Covenant, even the ſure mercies of David.

6. Graciouſneſs is attributed to this Covenant, becauſe Grace is here eminently; and indeed if the compariſon might be fitly made, pure Goſpel free Grace is more in the Covenant of Redemption, than in the Covenant of Reconciliation; for 'tis in the Covenant of Redemption principally, as water is in the fountain; and in the Covenant of Reconciliation by participation, and conſequentially; becauſe God was in Chriſt, reconciling the world to himſelf by that Covenant; therefore he is now p. 63in Chriſt reconciling the world to himſelf by this Covenant of reconciliation, 2 Cor. 5.19, 20, 21, God was in Chriſt reconciling the world unto himſelf, not imputing their troſpaſſes unto them, and hath committed unto us the word of reconciliation. Now then we are ambaſſadors for Chriſt, as though God did beſeech you by us, we pray you in Chriſts ſtead, be ye reconciled unto God; for he hath made him to be ſin for us, who knew no ſin, that we might be the righteouſneſs of God in him.

7. Graciouſneſs is attributed to the Covenant of Redemption, becauſe Grace was therein exemplarily; for hereby God did act Grace in Chriſt, and made him a Samplar, and the firſt copy of free Grace to all his brethren, ſeed and heirs, that they might ſhare with him, upon whom the firſt acts of eternal Covenant-love, and Grace fell, and that God might ſhew forth in him a pattern of Covenant-dealings, and out letting of Covenant-favour and promiſes, 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. Gal. 4.6, And becauſe ye are Sons, God hath ſent forth the ſpirit of his Son into your hearts, crying, Abba, father. Col. 1.18, And he is the head of the body, the Church, who is the beginning, the firſt-born from the dead, that in all things he might have the preheminence. Rom. 8.17, And if children, then heirs, heirs of God, and joint-heirs with Chriſt, if ſo be that we ſuffer with him, that we may be alſo glorified together.

3. Another Property of the Covenant of Redemption, is Eternity: For, 1. Both the Parties are eternal, the eternal God who is from everlaſting to everlaſting, Deut. 33.27. and the eternal Son of God, whoſe eternal power and Godhead, Rom. 1.20, is equal with God his Father. Phil. 2.6, And who ſhall declare his generation? Iſa. 53.8. Joh. 1.1, 2, In the beginning the word was, and the word was with God, and the word was God, the ſame was in the beginning with God. Rev. 1.8, I am Alpha and Omega, the beginning and the end, ſaith the Lord; which is, which was, and which is to come.

2. The union of the two natures in the Perſon of the Redeemer, which was tranſacted in this Covenant, is an eternal union; I mean, the humane nature, which was from eternity p. 64deſigned unto a ſubſtantial union with God; being once aſſumed, ſtands in that ſubſtantial union for ever; ſo that it is impoſſible that the perſonal union which was tranſacted in the Covenant of Redemption, can be diſſolved unto all eternity: for 'tis unqueſtionable that Chriſt ſhall ſtand glorified in our nature in heaven for ever; for even there is a throne for the man Chriſt, for the Lamb ſlain, for ever, Rev. 22.3, But the throne of God, and of the lamb, ſhall be in it, Act. 17.31.

3. The New Covenant-relations which were eſtabliſhed betwixt Jehovah and Chriſt, by this Covenant of Redemption, are eternal relations, which ſhall never ceaſe, 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. This Covenant-relation (I ſay) whereby God is the God and Father of our Lord Jeſus Chriſt, and whereby he hath a new Sonſhip, 1 Pet. 1.3, Bleſſed be the God and Father of our Lord Jeſus Chriſt: Even this, ſhall ſtand eternally; therefore Chriſt ſpeaking of the promiſed glorious ſtate of his people in heaven, doth four times own that Covenant-relation to his Father, even with reſpect to his and their being together in his Kingdom, 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. And if our Covenant-relation to God which did ſpring out of his, ſhall ſtand, and not ceaſe in our glorified ſtate in heaven, much more his, Rev. 5.10, And haſt made us unto our God Kings and Prieſts, and we ſhall reign on the earth. There the redeemed Muſicians, that have the new Song in their mouths, own their Covenant-relation to God, and the Covenant-compellation, our God, is a note in their new Song.

4. The offices which Chriſt did take on by this Covenant, are eternal offices, ſuch as ſhall never ceaſe, and whereof he ſhall never be diveſted; that his Mediatory-office, his Kingdom and Prieſthood, are partakers of the eternity of this Covenant, is plain Scripture, Luk. 1.33, And he ſhall reign over the houſe of Jacob for ever, and of his kingdom there ſhall be no end. Heb. 1.8, But unto the Son, he ſaith, thy throne, O God, is for ever and ever, a ſcepter of righteouſneſs is the ſcepter of thy kingdom. p. 65And 5.6, Thou art a prieſt for ever, after the order of Melchiſedec. And 7.25, Wherefore he is able alſo to ſave them to the uttermoſt that come unto God by him, ſeeing he ever liveth to make interceſſion for them. The only queſtion is, whether or not this Covenant ſhall then ceaſe, and Chriſt's Mediatory-office ſhall then ceaſe, when Chriſt ſhall render up the Kingdom to the Father? 1 Cor. 15.24, to 29.

Concerning the full anſwer whereof,Rutherf. Treat. of the Covenant, p. 2. c. 12. p. 363. I refer the Reader to what is written by Mr. Rutherford upon that queſtion: For my part it ſatisfies me, that I ſee veſtiges in the Scripture. 1. That after the laſt Judgment, there ſhall be no uſe of ſuch exerciſe and acts of Chriſt's Mediatory offices, as King, Prieſt, and Prophet to his Church as we are now under in this laſt Oeconomy and diſpenſation of the Covenant of Grace; becauſe there ſhall be no ſin then, nor any enemy unſubdued; Chriſt having perfected his people, and preſented them without ſpot to God, Eph. 5.27. and having ſubdued all his foes, and broken all oppoſition to his Kingdom, and the elect people being brought out of danger, ſo as they need no Temple or Ordinances, Rev. 21.4.22. 1 Cor. 15.25. 2. That Chriſt Mediator ſhall unqueſtionably ceaſe from, and leave off ſuch acts and exerciſe of his Mediatory-office, as his body the Church hath no need of; he ſhall be no Mediator of Reconciliation then, becauſe there ſhall be no ſin then; no Mediator to apply his death, or to interceed for ſinners, for there ſhall be no ſinners; he ſhall be no Mediatory King then to beat down his foes and oppoſers of his offices; for there ſhall be none, when he ſhall have put down all rule, and all authority and power, 1 Cor. 15.24. that is, all Magiſtracy and Government that now is, either in Church or State. 3. It is manifeſt that after the laſt Judgment, there ſhall be a change of the Oeconomick government, and that Chriſt ſhall render the kingdom Oeconomick or diſpenſatory, to his father: but after what manner this change of government ſhall be, I do not ſo clearly underſtand: whether it ſhall be only by Chriſt's rendering an account to his Father of his deputed and delegated charge, having now ſaved all the elect, and ſubdued all the rebels; or if it ſhall be by laying down his Commiſſion, no more to rule in the former way of government; or whether the government ſhall be ſo changed, as the Father, Son, and Spirit, ſhall immediately govern the glorious Church, which p. 66ſeems to be inſinuated, Rev. 21.22, 23, And I ſaw no temple therein; for the Lord God almighty and the Lamb are the temple 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. 1 Cor. 15.28, that God may be all in all. 4. That Chriſt ſhall not then leave off to reign as Mediator, even when the fore-mentioned change is made; yet he remains the ſubſtantial glorified head of his myſtical glorified body for ever, who ſhall appear eternally for us, as a pledg of the ſatisfaction once given, whoſe preſence is a ſpeaking token of the ſtanding Confederacy and Peace betwixt God and us, in whoſe righteouſneſs we ſtand cloathed before God; in whoſe tranſactions and acting in the work of Redemption, God is eternally well-pleaſed, and by whoſe Covenant we ſtand and reign with him eternally and indefectibly in a confirmed glorified ſtate: elſe, 1. To what end ſhall Chriſt ſtand glorified in our nature in heaven for ever? 2. Why is the Lambs throne in heaven eternal? Rev. 22.3. 3. Elſe what means the Lambs ſervants in heaven for ever? Rev. 22.3. and the new Song that is to the Lamb in heaven for ever, Rev. 5.12. and 7.10. 4. Elſe what meaneth the Lambs being in the midſt of the glorified company, his leading them, being a temple, and a light unto them? Rev. 7.17. and 21.22, 23. Sure the Lord Mediator as a glorified head of his glorious body in heaven, acteth as Mediator, though not as he acteth now; and though we cannot well determine what fort of leading, and what diſpenſation of influences from him are there (and no wonder if his union with us and headſhip over us even here, be a myſterie, the knowledg whereof is referred to his coming again, Joh. 14.20, At that day ye ſhall know that I am in my father, and you in me, and I in you): yet the Lambs throne there, and his leading the redeemed, and being a light and temple to them, proves his peculiar headſhip to them. …. The bleſſings purchaſed by this Covenant of Suretiſhip, are partakers of eternity, they are eternal bleſſings: the Redemption obtained by the Mediator, is eternal Redemption, Heb. 9.12. and eternal …beritance, Heb. 9.15. and eternal life, Tit. 1.2. eternal Salvation Heiv. 5.9. eternal Glory, 1 Pet. 5.20. You ſee then, that eternigy … of the Covenant of Redemption, and that many things belonging to it are partakers of eternity… In …, it is a Covenant which was tranſacted p. 67from eternity, before the foundation of the world was laid; it is as old as the Ancient of days; ſo that we cannot reckon the beginning thereof, Prov. 8.23, I was ſet up from everlaſting, from the beginning, or ever the earth was: and which ſhall endure throughout eternity; for the righteouſneſs of this Covenant, even the Surety-righteouſneſs of Chriſt the Redeemer, ſhall be worn in glory for evermore, by all the redeemed people; and through the force and vertue of the blood thereof, ſhall the glorious Church ſtand and reign for ever, Rev. 19.8, And to her was granted that ſhe ſhould be arrayed in fine linnen, clean and white; for the fine linnen is the righteouſneſs of Saints. And 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.

4. Another Property of the Covenant of Redemption, is equality: They who diſtinguiſh Covenants into equal and unequal Covenants; by equal Covenants they underſtand ſuch wherein there is equality in the parties or conditions, when the parties ſtand in equal terms, and do agree upon equal or like conditions.

No Covenant betwixt God and meer Man, ean properly and ſtrictly be called an equal Covenant; neither the Covenant of works made with man in his integrity, nor the Covenant of Grace made with fallen man; for beſide the infinite diſtance and inequality of the parties, there is no proportion betwixt the terms and conditions given and required in theſe Covenants: And upon ſtrict examination, there are but few equal Covenants betwixt man and man; for it is rare to find the condition and affairs of Parties entering in Covenant in ſuch an equal poiſe, as that the inequality of their condition, and the moment and exigent of their affairs, does not influence the terms and conditions of their Covenants, ſo as to render them unequal.

But ſure the Covenant betwixt Jehovah and Chriſt, is an equal Covenant. 1. This Covenant was betwixt parties equal; I do not ſay that the Man Chriſt, or Chriſt Mediator was equal with God; for in this reſpect there was an inferiority and ſubordination unto which Chriſt humbled himſelf, by giving his actual conſent in this Covenant unto the deſignation of him to be the p. 68Perſon that ſhould do the work of our Redemption; but conſidering Chriſt as the eternal Son of God, and antecedently to his actual conſent to humble himſelf; yea, and after that conſent too, conſidering Chriſt the ſecond Perſon as the natural Son of God, the parties tranſacting this Covenant (though not quatenus, as they were conſidered in this Covenant-tranſaction) were equal in Power, Greatneſs, Wiſdom, Honour, &c. as hath been before ſhewed from Phil. 2.6, Who being in the form of God, thought it not robbery to be equal with God. Joh. 10.29, 30, My Father which gave them me, is greater than all. —I and my Father are one.

2. This Covenant was betwixt equal parties, when they ſtood in equal terms, and were at a perfect freedom to chuſe or refuſe, to give conſent to this Covenant or refuſe it, as pleaſed either party; there may be ſometimes equality betwixt parties covenanting; yet the inequality of the condition and freedom at the time of tranſacting, may render the Covenant betwixt them unequal; as when the one party is not at freedom, is concluded by ſome preſſure or neceſſity that is not upon the other party; hence often the terms are unequal: but in the Covenant of Suretiſhip (whatſoever inequality and ſubordination was ſubſequent, by the tenor of this Covenant) at the time when it was tranſacted from eternity, the parties ſtood both on equal terms, and were at perfect freedom to tranſact or not, as pleaſed either (as I have already proved); there was nothing in the condition of either party (abſtracting from the purpoſe of the parties own will, and the deſign that acted them, which was common to both) that could conclude either party to enter into ſuch a Covenant (If I may call a tranſaction that had no beginning, by the name of entering a Covenant in regard of our manner of conceiving thereof); for this Covenant was not only conſented to by Chriſt, a perſon equal with God; but by him being in the form of God, Phil. 2.6, 7, that is, while he ſtood in equal terms with God, and was under no neceſſity to be found in the form of a ſervant, till he humbled himſelf, and made himſelf of no reputation, &c.

3. The deſign that acted both parties in this tranſaction, was equal; for it was one and the ſame, a deſign of love acted both the Father and the Son; the carrying on a purpoſe of Grace and deſign of love which God had laid upon his elect people, acted p. 69Jehovah in ſending Chriſt to do this work of Redemption, and in making him Surety for his people; and the ſame deſign alſo acted Chriſt in his conſenting to take our Law-place, and in his coming accordingly to act our part, Joh. 3.16, For God ſo loved the world, that he gave his only begotten Son, that whoſoever believeth in him ſhould not periſh, but have everlaſting life. With Gal. 2.20,—I live by the faith of the Son of God, who loved me, and gave himſelf for me. Even this Love-deſign which took up the delight and the thoughts of both the patties equally, and wherewith both parties were ſolacing themſelves in the works without themſelves; when as yet there was no world, nor Inhabitants thereof created, Prov. 8.31, Rejoycing in the habitable part of his earth, and my delights were with the ſons of men.

4. This Covenant of Suretiſhip was made upon equal or like conditions and terms; there was an equality betwixt the ſtipulation and reſtipulation; the conditions promiſed to Chriſt, and theſe required from him by this Covenant; not that worthleſs man was a wager for God to work for; for he was far below the price that love put upon him. But underſtand it thus, 1. There was an equality of Juſtice betwixt the conditions on the one part and the other; punitive Juſtice could exact no more of man, by the curſe of the broken Covenant, than that which Chriſt ſuffered as his Surety, Gal. 3.13, Chriſt hath redeemed us from the curſe of the Law, being made a curſe for us; and remunerative Juſtice could give no leſs to his perfect obedience unto the Law of works, than the righteouſneſs and life which he purchaſed, Rom. 8.4, That the righteouſneſs of the Law might be fulfilled in us. 2. There was an equality of proportion or merit betwixt the conditions required from, and performed by Chriſt, by vertue of this Covenant, and the conditions promiſed and performed unto Chriſt by this Covenant. Not a merit and ſatisfaction upon Chriſt's part de congruo (as the Schoolmen ſpeak) whereby the friendſhip and love of the party injured doth accept of that which is not equivalent to the offence,Durand. lib. 3. diſt. 21. queſt. 2. which Vorſtius calleth God's Divine acceptilation (which properly had no place here, though the friendſhip and love betwixt God and Chriſt, be ſuch as renders any thing done by him, acceptable); but a merit and ſatisfaction de condigno, there being a juſt and equal proportion betwixt the fault committed, and p. 70the ſatisfaction given, and betwixt the reward promiſed and given to Chriſt, and the obedience required from and performed by him, Joh. 17.4, 5, I have glorified thee on the earth, I have finiſhed the work which thou gaveſt me to do. And now, O Father, glorifie thou me with thine own ſelf. 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 man. And being found in faſhion as a man, he humbled himſelf. —Wherefore God hath highly exalted him, &c.

5. The advantage redounding to both parties by this Covenant is equal; I mean, the glory and honour of this tranſaction; for no other profit and goodneſs can redound unto the all-ſufficient good, Job. 35.7, If thou be righteous, what giveſt thou him? or what receiveth he of thine hand? Pſal. 16.2, 3,—My goodneſs extendeth not unto thee: But to the Saints that are in the earth, and to the excellent, in whom is all my delight. I ſay of the Covenant of Suretiſhip, that though the profit is ours, and extendeth only to the redeemed people; yet the advantage of honour and glory, doth equally reach both the parties tranſacting in their own order; for thereby there is a peculiar honour of our Redemption and Salvation to God, the Author thereof, who gave Chriſt, and ſent him to work this Redemption; and a peculiar honour to Chriſt Mediator, to the Lamb the grand Inſtrument that wrought it, and whoſe ſoul travelled in it. So that the honour accrewing hereby is not peculiar to any one of the parties, but parted betwixt them, Joh. 5.23, That all men ſhould honour the Son, even as they honour the Father. Rev. 7.10, And cryed with a loud voice, ſaying, Salvation unto our God which ſitteth upon the throne, and unto the Lamb.

5. Another Property of the Covenant of Redemption, is order: that which is ſaid of the Covenant of Reconciliation, that it's ordered in all things; is eminently true of the Covenant of Redemption: It is a well-ordered Covenant; and how can it be made otherwiſe, ſince he that made it is the God of order, 1 Cor. 14.33. and God only wiſe, 1. Tim. 1.17. who knew well how to contrive the comely order which he deſigned. The order of this Covenant doth chiefly conſiſt in theſe two things. 1. In God's beautiful contriving and ordering the methods and ways of our Redemption and Salvation. 2. In his comely ordering and adapting theſe Methods of Redemption to anſwer the p. 71ends and intents, which were purpoſed and propoſed in this tranſaction. Under the firſt of theſe, I comprehend, 1. His ordering and ſending of a Saviour and Redeemer to fallen man. 2. His ordering the things that the Perſon deſigned ſhould do and ſuffer for purchaſing this Redemption. 3. His ordering the means whereby the purchaſed Redemption ſhould be applied to the Redeemed people. 4. His ordering the efficacy of means towards the ends purpoſed by him, that there might be no miſgiving in all the matter. Under the fecond, I comprehend God's ordering, 1. That the ſatisfaction of Divine Juſtice ſhall be, by a Surety. 2. That the ſatisfaction of the Surety ſhall meet with, and fully come up to the demands of the Law and Covenant of works, by his obeying the command, and bearing the curſe. 3. That the Sureties ſatisfaction ſhall ſtand for the broken man's; he taking our Law-place upon him, and acting our part. 4. That Juſtice ſhall be ſo ſatisfied, as mercy be alſo entreated; that the means and methods of Redemption, may anſwer the intent of God, to glorifie theſe two attributes, Juſtice and Mercy, in Man's Redemption. I do not ſay that the beautiful order of this Covenant conſiſted in theſe things only; but in theſe, and the like; which will appear further, when we come to ſpeak of the ſubject-matter of this Covenant, and the things that were therein concluded.

6. Another Property of the Covenant of Redemption, is ſtability; God's Covenant with Chriſt is an immutable, inviolable tranſaction; and all the things therein concluded are firm and unalterable, nothing thereof can fail; for, 1. It is tranſacted in the unchangeable counſel of God's will, where all the decrees and concluſions are unalterable, Heb. 6.17, Wherein God willing more abundantly to ſhew unto the heirs of promiſe, the immutability of his counſel, confirmed it by an …th. Iſa. 14.27, For the Lord of hoſts hath purpoſed, and who ſhall diſannul it?

2. It muſt be an inviolable Covenant, being tranſacted betwixt two parties who have all imaginable Properties that can enſure then dealings and tranſactions, and render them firm: For it is, 1. Betwixt God unchangeable, with whom there is no variableneſs, nor ſhadow of turning, Jam. 1.17. I am the Lord, I change not, Mal. 3.6. And Jeſus Chriſt, the ſ …one yeſterday, and to day, and for ever, Heb. 13.8. 2. It is betwixt God the p. 72ſtrength of Iſrael, who is not as the ſon of man, that he ſhould repent, 1 Sam. 15.29. who hath ſworn to Chriſt, and will not repent, Heb. 7.21. and Chriſt Jeſus, in whom all the promiſes of God are yea, and amen, 2 Cor. 1.20. 3. It is betwixt the true God, Jer. 10.10. the God of truth, Deut. 32.4. and Jeſus Chriſt, who is the truth it ſelf, Joh. 14.6. 4. It is betwixt the faithful God which keepeth Covenant, Deut. 7.9. who abideth faithful, and cannot deny himſelf, 2 Tim. 2.13. and Jeſus Chriſt the faithful witneſs, Rev. 1.6.

3. This muſt be a ſure and inviolable Covenant, being a ſworn confirmed Covenant; for God hath not only ſworn and confirmed his Covenant with us, but he hath alſo confirmed this Covenant with an oath, and ſworn to Chriſt, Pſal. 89.35, Once have I ſworn by my holineſs, that I will not lye unto David. Heb. 7.21, For thoſe Prieſts were made without an oath, but this with an oath, by him that ſaid unto him, The Lord ſware, and will not repent; thou art a Prieſt for ever, after the order of Melchiſedec. Now the Argument uſed by the Apoſtle, from the confirmation of a Covenant, to the ſtability thereof, holds good and firm of this Covenant alſo (though it be not the thing principally intended there), Gal. 3.15, Though it be but a man's Covenant, yet if it be confirmed, no man diſannulleth or addeth thereunto.

4. Stability and Inviolableneſs moſt eminently agree to that Covenant; for which, and becauſe of which the Covenant of Reconciliation made with us is firm, ſure, and inviolable. Now 'tis manifeſt, that the ſtability of that Covenant ſprings out of this; and the inviolableneſs of the one, is given by the Holy Ghoſt, for the ground and cauſe of the ſtability of the other; See Pſal. 89.33, 34, 35, 36, 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 nave I ſworn by my holineſs, that I will not lye unto David. His ſeed ſhall endure for ever, and his throne as the Sun before me. Iſa. 55.3, 4, 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.

5. This Covenant is above the poſſible reach of all cauſes of occaſions whatſoever, that render Covenants unſtable and uncertain; p. 73for here, 1. There can be no place in either of the parties for unskilfulneſs nor raſhneſe, in contriving or entering this eternal Compact, being the deed of parties, whoſe underſtanding cannot be ſearched out, Iſa. 40.28, the depths whereof are to be admired, Rom. 11.33, O the depth of the riches both of the wiſdom and knowledg of God; whoſe fooliſhneſs is wiſer than men! 1 Cor. 1.25. who doth all his matters by counſel and eternal deliberation, Eph. 1.11, who worketh all things after the counſel of his will. Nor, 2. Is there place in either of the parties for unrighteouſneſs, Rom. 3.5, 6, Is god unrighteous? God forbid: nor for inconſtancy or unfaithfulneſs (as is already proved) or any other thing that is contrary to Covenant-keeping. 3. Nor is there any weakneſs or wearying in either of the parties to perform their undertaking, againſt diſcouragement and oppoſition that ſtands in the way of performing what is mutually engaged; no ſuch thing is incident to Jehovah, Luk. 1.37, For with God nothing ſhall be impoſſible. Iſa. 40.28, The creator of the ends of the earth fainteth not, neither is weary. Nor can Chriſt Mediator be impeached of ſuch things, Iſa. 42.4. He ſhall not fail nor be diſcouraged, till he have ſet judgment on the earth; and the Iſle… ſhall wait for his Law. And 63.1,—travelling in the greatneſs of his ſtrength: I that ſpeak in righteouſneſs, mighty to ſave.

The Parties in this eternal tranſaction about the work of Redemption, were Jehovah on the one part; and the only Son of God on the other part. That theſe were the parties, and theſe only, is generally acknowledged; and it is plain Scripture, Pſal. 89.3, I have made a covenant with my choſen. 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 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. And 10.5, 7, Wherefore when he cometh unto the world, he ſaith, ſacrifice and offering thou wouldſt 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. The only difficulty lyeth in the right underſtanding how theſe parties are to be conſidered: for clearing whereof, I ſhall lay down four Aſſertions.

p. 74Aſſert. 1. Although God be on both ſides of this Covenant; yet God is not to be the ſame way conſidered upon both parts of the Covenant; for upon the one part God is to be conſidered eſſentially, and it is opus eſſentiale, an act common to all the three Perſons of the Godhead. The one party covenanting is Jehovah; God is common to all the three: upon the other part the Son of God is to be conſidered perſonally, an act peculiar to the Son of God, the ſecond Perſon; elſe there could be no diſtinction of parties, no diſtinction of conſents, and conſequently no Covenant of Redemption, no compact about that work; and according to this diſtinction, we are to underſtand the Scriptures before-mentioned.

Aſſert. 2. The Covenant of Redemption is tranſacted with Chriſt perſonal, not with Chriſt myſtical, not with the elect Company, but ſingly with the Captain of Salvation; not with the head and body, the Church; but with the choſen head, unto whom God promiſed and had appointed a numerous ſeed, that ſhould become a body to him. It was made with Chriſt, not as a publick perſon, repreſenting many; but as an eminent choſen perſon, choſen out among his brethren, Pſal. 89.19, I have laid help upon one that is mighty, I have exalted one choſen out of the people. Heb. 5.1, For every high prieſt taken from among men, is ordained for men in things pertaining to God, that he may offer both gifts and ſacrifices for ſin; for though the myſtical body of Chriſt were to reap the benefit of this tranſaction; yet they were not parties in the tranſacting their own Redemption. The Covenant of peace, kindneſs, reconciliation and life, was indeed made with Chriſt myſtical, head and members; with him as a publick perſon, repreſenting all his ſeed and heirs that were choſen in him; but the Covenant of Redemption was not ſo.

Theſe things confirm this Aſſertion. 1. The work and buſineſs tranſacted by this Covenant, was peculiar to Chriſt's perſon, the ſatisfying divine Juſtice, by paying a price; the act of Suretiſhip, and taking the broken-man's Law-place, &c. Sure this was peculiar to Chriſt perſonal. 2. It was he to whom a ſeed of his own begetting, comprehending all the elect, was promiſed; to whom a bride and a body, whereof he ſhould be head and husband, with whom this Covenant was tranſacted. Now this was Chriſts perſonal: for it could not be, that God p. 75promiſed this ſeed to the ſeed; he did not promiſe a people to themſelves; but to Chriſt their choſen head. 3. By this Covenant, God did promiſe and give the headſhip to Chriſt over that body, and did veſt him with powers and authorities ſutable; even with all power in Heaven and Earth: Now the headſhip and theſe great Authorities, were neither promiſed nor given to the head and body, to Chriſt myſtical; but to Chriſt perſonal. 4. Chriſt plainly claims the work of this Covenant to himſelf ſingly and perſonally conſidered, and leaving out all others, even his own body, as having no acceſſion to this that he was ſingly engaged in, Heb. 2.10, For it became him, for whom are all things, and by whom are all things; in bringing many Sons to glory, to make the Captain of their Salvation perfect through ſuffering. And 5.9, And being made perfect, he became the Author of eternal Salvation unto all them that obey him. Joh. 17.4, I have glorified thee on the earth, I have finiſhed the work which thou gaveſt me to do. Iſa. 63.3, I have trodden the wine preſs alone, and of the people there was none with me.

Aſſert. 3. The Covenant of Redemption which was tranſacted with Chriſt perſonally conſidered, even with the only Son of God, the ſecond perſon: was not made with Chriſt God; but with Chriſt God-man; the perſon tranſacting with Jehovah, was not the Son of God, conſidered as God, as the natural Son of God; but conſidered as God-man, as Mediator; this Covenant was ſtricken with Chriſt foreign, not foreign. And 1. That it was not made with Chriſt God, or conſidered as the natural only Son of God, is manifeſt: For, 1. Chriſt God could not be under the Law. 2. Nor repreſent man, and take his Law-place. 3. Nor can Chriſt God ſuffer and pay a price of blood. 4. Nor could Chriſt God receive a Miſſion and Mandates; he could not be a Meſſenger, nor be ſent, if we ſpeak properly. 5. Nor to Chriſt God could there be promiſes made, or any reward given, &c. Theſe, and many ſuch inſtances may ſerve for eſtabliſhing the negative part of this Aſſertion; to wit, that the Covenant of Redemption was not made with Chriſt God: beſide, that this will receive further confirmation by eſtabliſhing the affirmative part of the Aſſertion.

2. The Covenant of Redemption was made with Chriſt p. 76God-man: For, 1. In this reſpect only, Chriſt could make a party diſtinct from the other party covenanting; to wit, Jehovah; it could not have been a Covenant except there had been two parties agreeing together. Now Chriſt God, the ſecond perſon, could not conſtitute a party covenanting diſtinct from God conſidered eſſentially, as common to all the three, Father, Son and Spirit, Joh. 10.30, I and my Father are one: It was therefore Chriſt God-man, that made the Covenant of Redemption. 2. Chriſt had a will diſtinct from Jehovah's will, only as he was God-man: for as God, his will is one and the ſame with his Father's will, and undiſtinguiſhed from it, Joh. 1.13, Not of the will of man; but of God. Now where there is a Conant betwixt two, there muſt be two wills, elſe how can there be any agreement or conſent of two; for conſent is an act of the will: It follows therefore, that the Covenant was made with Chriſt God-man, ſince in this reſpect only, there are two wills meeting, conſenting, and agreeing on the ſame thing. 3. In what reſpect only Chriſt had a will capable of howing, yielding, and obeying, in that reſpect he is to be conſidered in the Covenant of Redemption; whereby he voluntarily yielded to do theſe things, which no natural neceſſity obliged him to, 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. Now it is evident, that Chriſt only as he was God man, had a will capable of howing and yielding, Mat. 26.30, Nevertheleſs, not as I will, but as thou wilt; for the will of Chriſt as God was not capable of bowing and yielding, for who hath reſiſted his will? Rom. 9.19. the Govenant therefore was made with Chriſt God-man. 4. In what reſpect Chriſt was inferiour to God, or ſubordinate to him, and did receive offices, truſt, miſſion, commands, &c. and did obey: In that reſpect only, was the Covenant of Redemption ſtricken with him; for by the tenor of that Covenant he did all theſe things, Joh. 10.18, This commandment have I received of my Father. And 6.38, 39, For I came down from heaven, not to do mine own will, but the will of him that ſent me. And this is the fathers will that hath ſent me. And it is manifeſt, that in this reſpect only, Chriſt as God-man is inferior to God, Joh. 14.28, My Father is greater then I; for Chriſt God is equal with his Father, Pſal. 2.6. It follows therefore neceſſarily, that the Covenant of Redemption was made with p. 77Chriſt God-man. 5. In this conſideration only as Chriſt is God-man, the conditions and ſatisfaction performed by him, are performed by one party, and accepted by another; in this reſpect only there is ſending and coming, asking and receiving, commanding and obeying, giving ſatisfaction and receiving it; for if Chriſt be conſidered as God, then there could be no performing and accepting of ſatisfaction; for ſo the party giving and receiving, ſending and going, working and rewarding, being the ſame, all ſatisfaction is taken away; for the party the ſame every way, cannot be the giver and receiver of the ſatisfaction; ſo all diſtinction of parties is taken away, and conſequently all Covenant-dealings enervated. 6. The Covenant of Redemption muſt be with Chriſt God-man, in regard that the ſatisfaction required upon God's part to be performed by Chriſt, and undertaken by him, was ſuch as might ſtand in Law for our ſin. Now it is not imaginable how the ſatisfaction of Chriſt God, could meet with the curſe of the Law of works that had gone forth againſt man, Gal. 4.4, 5, But when the fulneſs of 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. It reſts therefore, that it was a ſatisfaction undertaken by God-man in the Covenant of Redemption. 7. In that conſideration that Chriſt was Surety for his people, and Mediator betwixt God and man; in the ſame conſideration was the Covenant of Suretiſhip and Redemption made with him; for he could not he a Surety in one reſpect, and act himſelf unto it in another; but it is plain Scripture that it was not Chriſt God that was Mediator and Surety; but Chriſt God-man, 1 Tim. 2.5, For there is one God, and one Mediator between God and man, the man Chriſt Jeſus. Heb. 7.22, By ſo much was Jeſus made ſurety of a better teſtament. 8. In what conſideration Chriſt did perform the Covenant of Redemption, in the ſame reſpect he is to be conſidered as a party undertaker (for no man can probably think that one party undertook, and another performed); but it is above queſtion, that Chriſt God-man did perform this Covenant, and fulfil the conditions therein required, 1 Tim. 3.16, And without controverſie, great is the myſterie of Godlineſs, God was manifeſted in the fleſh, juſtified in the ſpirit, ſeen of angels, weached unto the gentiles, believed on in the world, received up p. 78into glory: Gal. 4.4, But when the fulneſs of time was come, God ſent forth his Son made of a woman, made under the draw. Rom. 8.3, 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. I conclude therefore, that with Chriſt God man was the Covenant of Redemption made. Beſides theſe arguments, many more might be framed, from the particular commands, conditions and promiſes of the Covenant of Redemption, which are competent only to Chriſt God-man, and no ways to Chriſt God.

From this which hath been ſaid of Chriſt conſidered as God and as God-man, we may anſwer the queſtion, How the Juſtice of God can have a ſatisfaction from, and by a perſon or party who is God? Anſ. 1. If Chriſt God had been the party with whom the Covenant of Redemption had been tranſacted, then indeed the party giving, and the party receiving the ſatisfaction, had been the ſame. But the Covenant being made with Chriſt God-man, a perſon different from offended God eſſentially conſidered; ſo it is another party that makes the ſatisfaction, than the party which was offended, and doth receive the ſatisfaction. 2. Chriſt God-man in one perſon, having man's nature that offended, united into a perſonal union with the Godhead; was thereby fitted ſo to ſtand in our place, and upon our ſide, as a party different from God, that he might therein ſatisfie wrath, and therein merit by making a full and real compenſation to offended Juſtice. 3. Chriſt God-man, who makes the ſatisfaction as he is God, being one with the Father, while he ſatisfies the Father's Juſtice, he ſatisfies his own; but as he is God-man, being a party different from the Father, he is by the Soveraignty of free Grace given to be a Surety; and the ſatisfaction which he makes in our Nature as our Surety, is accepted by his Father, as by another party.

Aſſert. 4. Chriſt was choſen and predeſtinated Lord Mediator, and we are choſen in him before he is a party covenanting with Jehovah, about the work of our Redemption: I ſay, 1. He is firſt in order, in the eternal purpoſe of God, deſigned and ſet apart to do this work, before he gave an actual conſent unto the Covenant of Suretiſhip. This followeth neceſſarily upon the former Aſſertion; for if the Covenant p. 79be made with Chriſt God-man, with Chriſt Mediator betwixt God and man, then he muſt needs be Mediator by ſome eternal act of the counſel of God antecedent in order of nature to this Covenant with him, which is made with him conſidered as God to be made manifeſt in the fleſh. 2. I ſay, not only Chriſt is choſen; but we alſo are choſen in him, unto the fruit of that great labour and ſervice which he was deſigned to undergo; for a Covenant of Suretiſhip and Redemption, does not only ſuppoſe a Redeemer and Surety predeſtinated to be undertaker for a loſt people; but alſo a people deſigned to be partakers of the Redemption which he was to work. So that I ſay, this Covenant that was made with Chriſt God-man; does ſuppoſe Chriſt's headſhip, and our memberſhip by eternal predeſtination, and by a co-ordination, which may be expreſs'd in this order; firſt, the choſen head, and then the body; God did not not firſt chuſe a body, and then had a head to ſeek for them; nor did he chuſe a head to be without a body, or as one that knew not of a body for that head; but Election, which was the firſt act of God's love in eternity, fell firſt upon Chriſt, whom God did chu… to be the head of his body the Church, and the Captain of Salvation to all the choſen company; and having choſen him, he chuſed us in him, as our head, and as the firſt-born of the elect houſe and family, Rom. 8.29, For whom he did foreknow, he alſo did predeſtinate, to be conformed to the Image of his Son, that he might be the firſt born among many brethren. Eph. 1.4, 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.