The Ark of the Covenant Opened, Chapter 5

The Ark of the Covenant Opened · Chapter 5

p. 113CHAP. V. Of the Harmony of the Covenant of Suretiſhip made with Chriſt, and the Covenant of Reconciliation and Grace made with Sinners. 1. Wherein they agree. 2. Wherein they differ. 3. What Conjunction and Connexion is betwixt theſe Covenants.

THere is a great affinity between the Covenant of Redemption made with Chriſt, and the Covenant of Reconciliation made with Sinners; but it is not the ſame Covenant that is made with Chriſt, which is made with us: We are therefore to take heed to two extreams, That we neither confound, nor divide theſe two Covenants. There is a likeneſs betwixt them, but not a ſameneſs; there is an union here, but not an evenneſs; there is here a diſtinction, but not a diviſion; a conjunction, but not a confuſion: Let us therefore look upon theſe two Covenants, 1. As agreeing in many things, yet not being the ſame, but ſtill to be diſtinguiſhed. 2. Differing in many things; yet not to be divided nor ſeparated. 3. Connected and conjoyned many ways; yet not to be confounded.

1. The Covenants of Redemption and Reconciliation, agree together (beſide theſe things that are eſſential, and ſo common to all Covenants, which I do not here mention); in the firſt riſe of both, pure, ſoveraign, free Grace was the fountain of both; hence did both theſe Covenants ſpring: There was no cauſe, reaſon, motive, nor allurement from without, nor any neceſſity of nature within, that made Jehovah upon the one part, nor Chriſt upon the other, enter into this agreement of Suretiſhip; it was his meer good and gracious pleaſure, as is already proved; See Eph. 1.9, Having made known unto us the myſterie of his will, according to his good pleaſure, which he purpoſed in himſelf. 2 Tim. 1.9, Who hath ſaved us, and called us with an holy calling; not according to our works, but according to p. 114his own purpoſe and grace, which was given us in Chriſt Jeſus before the world began. And the ſame is the fountain-cauſe, the firſt ſpring and riſe of God's Covenant of Reconciliation with us; it is not from any reaſon, cauſe or motive in us, nor from any neceſſity upon God; but meerly his gracious pleaſure, Eph. 1.7, In whom we have Redemption through his blood, the forgiveneſs of ſins, according to the riches of his grace. Deut. 7.7, 8, The Lord did not ſet his love upon you, nor chuſe you, becauſe ye were more in number than any people: But becauſe the Lord loved you, and becauſe he would keep the oath which he had ſworn unto your fathers. Mat. 11.25, I thank thee, O father, Lord of heaven and earth, becauſe thou haſt hid theſe things from the wiſe and prudent, and haſt revealed them unto babes; even ſo father, for ſo it ſeemed good in thy ſight.

2. Theſe two Covenants agree in this; That it is the ſame deſign and buſineſs that is carried on in both: The Redemption of a loſt or lapſed elect people, or as the Apoſtle calls it, Heb. 2.10, The bringing many ſons to glory: This was the buſineſs that Chriſt did undertake by the Covenant of Suretiſhip, and which he doth proſecute and perfect by the Covenant of Reconciliation: This was the thing that was treated and agreed betwixt Jehovah and Chriſt, and is now over again treated and agreed betwixt Chriſt and us, Tit. 1.2, In hope of eternal life, which God that cannot lye promiſed before the world began. 2 Cor. 5.19, God was in Christ reconciling the world unto himſelf, not imputing their treſpaſſes unto them; and hath committed to us the word of Reconciliation. Joh. 17.4, I have glorified thee on the earth, I have finiſhed the work which thou gaveſt me to do.

3. Theſe two Covenants agree in this, That the grand Inſtrumentality of doing the work in both theſe Covenants, is upon Chriſt; he was to be the main Inſtrument of action in the work of theſe two Covenants, and is therefore (as for other reaſons, ſo alſo upon this account) called the man of God's right hand, Pſal. 80.17. whoſe inſtrumentality and ſervice God did uſe, from beginning to end, in all this buſineſs, both of Redemption and Reconciliation, Eph. 1.7, In whom we have redemption through his blood. Col. 1.20, And having made peace through the blood of his croſs, by him to reconcile all things to himſelf.

p. 1154. They agree in this, that both theſe Covenants are commenſurable with Gods election of the parties with whom he made the Covenants: He firſt chuſed Chriſt, and by an eternal deſtination, elected him to be the only perſon that ſhould work the great work of Redemption, and be the Captain of Salvation to his people; and with him only he makes the Covenant of Redemption, Pſal. 89.19, I have exalted one choſen out of the people. Again, he makes choice of an elect Company to follow this Captain, to be a people ſaved by the Lord, and with this elect company only, choſen in Chriſt, he makes a Covenant of peace and reconciliation in him, Luk. 1.68, 69, Bleſſed be the Lord God of Iſrael, for he hath viſited and redeemed his people: And hath raiſed up an horn of Salvation for us in the houſe of his ſervant David. In both (I ſay) the Covenant is commenſurate to God's election; the parties with whom God made both theſe Covenants, were firſt choſen; he firſt chuſeth, and then covenanteth with the elect head, and with the elect body and members, and with them only; See Pſal. 89.3, I have made a Covenant with my choſen. 2 Theſſ. 2.13, God hath from the beginning choſen you to Salvation, through ſanctification of the ſpirit, and belief of the truth.

5. Theſe Covenants of Redemption and Reconciliation agree in this, that the principal ends of both, are the ſame; which were, 1. The higheſt manifeſtation of all the Lords glorious attributes, which were ſo manifeſted in Chriſt, as they were never known before (whereof in its proper place); this was one of the principal ends which the Lord had before him, both in the Covenant of Redemption, and the Covenant of Reconciliation, Eph. 3.9, 10, 11, And to make all men ſee what is the fellowſhip of the Myſtery, which from the beginning of the world hath been hid in God, who created all things by Jeſus Chriſt. To the intent that now unto the principalities and powers in heavenly places, might be known by the Church, the manifold wiſdom of God, according to the eternal purpoſe, which he purpoſed in Chriſt Jeſus our Lord. 2. The higheſt and neareſt union of man with God, was one of the Lords ends in both theſe Covenants, to make up ſuch an union betwixt God and Man, as might be a ground and foundation of ſutable communion, Joh. 14.20, At that day ye ſhall know that I am in my father, and you in me, and I in you. 1 Cor. 6.17, But he that is joyned to the Lord, is one ſpirit.

p. 1163. Another principal end which God had before him in his Covenant-dealings, was the higheſt and fulleſt communication of himſelf to man; this end was propoſed in both theſe Covenants of Redemption and Reconciliation; God would diſpenſe nothing of himſelf unto the creatures, but by his Son; and through his Covenant with him, and with us, he purpoſed to communicate himſelf to us, 1 Joh. 5.11, And this is the record, that God hath given to us eternal life, and this life is in his Son. And 1.3, And truly our fellowſhip is with the Father, and with his Son Jeſus Christ.

6. The Covenant of Suretiſhip made with Chriſt, and the Covenant of Redemption and Grace made with ſinners, agree in this, That the good and advantage of both theſe Covenants redounded unto us, even as the honour of both accrues unto the Lord, who after the opening of this ſubject of his Covenant-dealings with Chriſt, and through him with us, Iſa. 42.1, to 8, immediately ſubjoyns, I am the Lord, that is my name, and my glory I will not give to another; both theſe Covenants were tranſacted to the praiſe of the glory of his grace, Eph. 1.6. But the profit and advantage of both is ours, not his; and if theſe words, 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, be the words of Chriſt (or relating to Covenant-tranſactions betwixt Jehovah and Chriſt), as moſt part of that Pſalm is,J…. Coce. D… ſoed. c. p. p. 106. and ſome Expoſitors apply it; and I do not ſee why it may not more fitly be applied to Chriſt, than to David; I ſay, if theſe words be Chriſt's, they ſpeak the point in hand fully. Beſides, ſee Rom. 5.15, The grace of God, and the gift by grace, which is by one man Jeſus Chriſt, hath abounded unto many. 2 Cor. 4.15, For all things are for your ſakes, that the abundant grace might through the thanksgiving of many, redound to the glory of God.

7. They agree in this, That there is exchange of places betwixt Chriſt and his elect redeemed ſeed, in both theſe Covenants. In the Covenant of Suretiſhip he taketh our Law-place and room, and putteth himſelf in the ſinners ſtead (as hath been ſaid), Heb. 10.7, Lo, I come, to do thy will. And again, in the Covenant of Reconciliation, we take Chriſt's Law-place, or rather have beſtowed upon us that place and room with God, which the Law allowed to him that obeyeth the Law, and ſatisfieth p. 117the Law to the full: Hence 'tis ſaid, that we are made the righteouſneſs of God in him, 2 Cor. 5.21. This is our place by the Covenant of Reconciliation, to have that high righteouſneſs of our Surety, unto which the God-head gave excellency, and the righteouſneſs of the Law (is ſaid) to be fulfilled in us, Rom. 8.4. to wit, the paſſive righteouſneſs thereof, in ſuffering for the breach of the Law: and how was this? only by commutation and exchange of places with Chriſt our Surety, who put himſelf in our place, and put us in his.

8. The Covenant of Redemption, and the Covenant of Reconciliation, agree in many properties; both theſe Covenants are free, gracious, everlaſting, ordered in all things, ſure, &c. as may fully appear by what is already ſpoken of the properties of the Covenant of Suretiſhip, and by the ſecond part of this Treatiſe, which relates to the properties of the Covenant of Grace.

2. In the next place let us take notice of the difference between the Covenants of Redemption and Reconciliation, whereby it may appear that theſe are two Covenants, and not one and the ſame. Theſe Covenants differ,

1. In the riſe: although they agree thus far in the riſe,See Mr. Rutherf. Treat. of the Covenant, p. 2. c. 8. that both theſe Covenants had the riſe from Grace (as I have ſhewed), yet they differ in this, that the Covenant of Redemption and Suretiſhip did ſpring out of Grace in both the parties; for therein did the Grace of Jehovah, and the Grace of Jeſus Chriſt appear; it was the gracious pleaſure and good will of both the parties, which equally gave it the firſt riſe. But the Grace that giveth the riſe to the Covenant of Reconciliation, is not ſhared between the parties, but it ſtands all upon one ſide: Grace in God, and in our Lord Jeſus Chriſt, without any gracious diſpoſition or qualification upon our part (till it be wrought in us by the Grace of Chriſt) giveth the firſt riſe to the Covenant of Reconciliation and Grace made with ſinners, Tit. 2.11, For the grace of God that bringeth Salvation, hath appeared unto all men. 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, Rom. 5.6, 8, For when we were yet without ſtrength, in due time Chriſt died for us.—But God commendeth his love toward us, in that while we were yet ſinners, Christ died for us.

p. 1182. Theſe Covenants differ in the property of eternity; for although both are everlaſting Covenants, yet both are not eternal: The Covenant of Redemption is eternal; for the Lord does not begin in time to deſign Chriſt a Surety and Mediator; nor does the Son begin in time to be a Conſenter; but we are to underſtand the Apoſtles ſaying, he was made ſurety, Heb. 7.22. by Chriſt's own ſaying, I was ſet up from everlaſting, &c. Prov. 8.23. 1 Pet. 1.20, Who verily was fore-ordained before the foundation of the world; but was manifeſt in theſe laſt times for you. But the Covenant of Reconciliation is no more eternal, than all other things which come to paſs in time, which were from eternity decreed with God, Act. 15.18, Known unto God are all his works, from the beginning of the world; for although the Covenant of Reconciliation was decreed from everlaſting; yet it had no being as a Covenant, nor could have any, till firſt there were objects created to deal with in the way and terms of a Covenant; till firſt the Covenant of works were entered with man, and broken too; till firſt man by his breach of the firſt Covenant, and his fall into ſin and enmity with God, became a qualified object for reconciliation, and the Grace that is peculiar to this Covenant: Then came the news and knowledg of a Redeemer to Adam, immediately after his fall (for the Grace and love of Chriſt which longed for this opportunity, to be made manifeſt, made haſte, when man was now a qualified object); then tidings came in all haſte to loſt man, of a Saviour, when he was lying ſick unto death of his fall, Tit. 1.2, 3, In hope of eternal life, which God that cannot lye, promiſed before the world began: But hath in due time manifeſted his word through preaching; then came the ranſom to be teſtified in due time.

3. The Parties are different. In the Covenant of Suretiſhip and Redemption, the Parties are Jehovah and his only Son Chriſt (as is before proved); but in the Covenant of Reconciliation, the Parties are God the Father, Son and Spirit, and loſt Sinners, 2 Cor. 5.19, God was in Chriſt reconciling the world unto himſelf, not imputing their treſpaſſes unto them. The one is ſtricken betwixt God and Chriſt God-man, a perſon that is not meer man, conſidered in the preciſe notion of Reconciliation, as betwixt God and meer men, 1 Tim. 2.5, For there is one God, and one Mediator between God and men, the man p. 119Chriſt Jeſus. The one is a Covenant betwixt God and his only begotten natural Son, Heb. 5.5; the other is betwixt God and many Sons, even his adopted Sons, Heb. 2.10. the Covenant of Redemption is made with Chriſt perſonal (as hath been proved); the Covenant of Grace (as it comprehends the whole buſineſs of Grace, from beginning to end) with Chriſt myſtical, head and body, Heb. 2.13. with him and the children whom God hath given to him; the Covenant of Suretiſhip is made with Chriſt as a peculiar choſen perſon, Pſal. 89.19, I have exalted one choſen out of the people; who did by that Covenant take upon him a publick capacity, wherein he did ever thereafter act, in heaven and earth; but the Covenant of Grace is made with Chriſt as a publick perſon, repreſenting many with Chriſt, as the ſecond Adam, who ſtood and covenanted for all his ſeed, Heb. 2.13, Behold, I, and the children which God hath given me. Rom. 5.19, For as by one mans diſobedience, many were made ſinners; ſo by the obedience of one, ſhall many be made righteous. Gal. 3.16, Now to Abraham and his ſeed were the promiſes made: he ſaith not, and to ſeeds, as of many; but as of one, and to thy ſeed which is Chriſt. The Covenant of Redemption was betwixt God, and the man who is his fellow, Zech. 13.7. the Covenant of Reconciliation is betwixt God and Men, who are the work of his hands; not his equals, but his ſubjects, his ſervants, &c. and theſe of the loweſt rank and degree, Heb. 2.6, 7, What is man, that thou art mindful of him, or the Son of man, that thou viſiteſt him: Thou madeſt him a little lower than the Angels. The Covenant of Redemption is betwixt God and his Son in favour and friendſhip with him, who never offended him, Mat. 3.17, This is my beloved Son, in whom I am well pleaſed; but the Covenant of Reconciliation is betwixt God and his enemies, ſinners at variance and enmity with God; and it's made with Chriſt, only as he took the ſinners place, Rom. 5.8.10, But God commendeth his love towards us, in that while we were yet ſinners, Chriſt died for us;—for when we were enemies, we were reconciled to God.

4. The Covenant of Redemption, is an equal Covenant; but the Covenant of Reconciliation is unequal: This difference is in the Nature of theſe Covenants. I ſay, the Covenant of Redemption is an equal Covenant, being betwixt equal parties, and upon equal terms and conditions (as I have already ſhewed): p. 120But the Covenant of Reconciliation made with ſinners, is an unequal covenant, where there is, 1. Infinite unequality betwixt the parties, betwixt Man and his Maker; God who worketh, and who ſhall let it? Iſa. 43.13. and man, who layd in the ballance, is altogether lighter then vanity, Pſal. 62.9. Betwixt God who giveth conditions to his creatures, but taketh none from them; and man, who giveth no conditions to God, but is bound to accept what conditions he is pleaſed to give. 2. There is a vaſt diſproportion and unequality in the terms and conditions of this Covenant, betwixt that which is promiſed upon God's part, and that which is required upon man's part; betwixt the condition of the Covenant of Reconciliation, and the promiſes and bleſſings thereof: O what vaſt unequality and diſproportion betwixt our little faith, and of low ſtature; and the far more exceeding and eternal weight of glory that is promiſed to the believer! 2 Cor. 4.18.

5. There was no Mediator in the Covenant of Redemption, neither was there need of any; the parties covenanting being ſo near to one another, and in ſo good terms, Prov. 8.30, Then was I by him, as one brought up with him, and I was daily his delight, rejoycing always before him. Neither could there be any Mediator in this Covenant; for who could interpoſe betwixt the Father and the Son? Joh. 10.30, I, and my Father are one; and from whence ſhould the Mediator be taken when that eternal tranſaction was made when Chriſt was ſet up from everlaſting, before his works of old? Prov. 8.22, 23. But in the Covenant of Reconciliation, there is a Mediator (the need whereof, we ſhall ſhew in its proper place); there is a days-man, a perſon who interpoſeth betwixt the parties who are at variance, and travelleth in the peace, 1 Tim. 2.5, For there is one God, and one Mediator between God and men, the man Chriſt Jeſus. Heb. 12.24, And to Jeſus the Mediator of the new Covenant.

6. The Promiſes of theſe two Covenants are different: 1. There be many promiſes in the Covenant of Reconciliation made to us, that cannot agree to Chriſt, and whereof he was not capable; ſuch as the promiſes of a new heart, of cleanſing from all filthineſs and Idols; the promiſes of repentance, remiſſion of ſins, and the like, Ezek. 36. 2. There were promiſes made to Chriſt in the Covenant of Redemption, that were p. 121peculiar to himſelf, that were peculiar for the preheminency of the Head and Captain of our Salvation, and whereof we are not capable, ſuch as a throne at the right hand of God, a name above every name, Dominion from Sea to Sea, all power in Heaven and Earth, and the like, Heb. 1.8, 13. Phil. 2.8, 9. Pſal. 89.22.25, 27. Iſa. 53.10, 11. Mat. 28.18.

7. There be many threatnings annexed to the Covenant of Reconciliation: Threatnings of Goſpel-vengeance to the tranſgreſſors of the Covenant, Heb. 2.3, How ſhall we eſcape, if we neglect ſo great ſalvation; which at firſt began to be ſpoken by the Lord, and was confirmed unto us by them that heard him? 1 Cor. 16.22, If any man love not the Lord Jeſus Christ, let him be Anathema Maranatha. But there are no threatnings in the Covenant of Suretiſhip, nothing denounced againſt the man Chriſt if he ſhould fail of his undertakings; for there was no uſe nor place for threatnings in that Covenant, in regard the undertaker was exempted from all poſſible failing in the performance, the man Chriſt could not poſſibly ſin, nor fall ſhort of that Covenant, in regard of the perſonal union.

8. The Commands and conditions of the Covenant of Redemption and the Covenant of Reconciliation are different: For, 1. There are commands in the Covenant of Redemption peculiar to Chriſt alone, and ſuch as are not required of us, nor do belong to us; ſuch as the command of taking upon him our nature, and laying down his life, and making his ſoul an offering for Sin, &c. Heb. 10.5, 7. Joh. 10.18. Iſa. 53.10, 11. Again, there are commands and conditions required in the Covenant of Reconciliation, which are peculiar to us alone; ſuch as the commands of believing in Chriſt, repenting and working out our Salvation with fear and trembling, &c. Act. 16.31. and 3.19. Phil. 2.12. The former is Chriſt's work, not ours; and theſe are conditions required of us, not of Chriſt. 2. All the commands of the Covenant of Redemption are conditions: whatſoever work is put upon Chriſt to do, is a condition of his Covenant with Jehovah; but all the conditions of the Covenant of Reconciliation, are not conditions of the righteouſneſs and life therein promiſed; elſe Juſtification ſhould be of works, Rom. 4.4, 5, Now to him that worketh is the reward not reckoned of grace, but of debt: But to him that worketh not, but believeth p. 122on him that juſtifieth the ungodly, his faith is counted for righteouſneſs. Phil. 3.7, But what things were gain to me, thoſe I counted loſs for Christ. 3. The conditions of the Covenant of Redemption, are works, down-right obedience, doing and ſuffering, Joh. 17.4, I have glorified thee on the earth, I have finiſhed the work which thou gaveſt me to do. But the condition of the Covenant of Reconciliation, is grace, not works, Rom. 4.16, Therefore it is of faith that it might be by grace, to the end the promiſe might be ſure to all the ſeed; Not to that only which is of the law, but to that alſo which is of the faith of Abraham, who is the father of us all. 4. The conditions of the Covenant of Redemption, are antecedent meritorious conditions; for which the reward and wages promiſed to Chriſt by that Covenant is given, Joh. 17.4, 5, I have finiſhed the work which thou gaveſt me to do. And now, O father, glorifie thou me with thine own ſelf. But the conditions of the Covenant of Reconciliation are not antecedent conditions, ſuch as are in civil contracts of Juſtice, when one thing is given for another; but they are conſequent conditions, ſuch as hold forth the connexion and order of things: Conditions which do not hold forth the cauſe for which God gives the things promiſed, but the connexion of things, the qualification of the ſubject, or the way and means of conveyance, by and through which he gives the things promiſed, and without which he will not give them, Rom. 3.24, 25, Being juſtified freely by his grace, through the redemption that is in Jeſus Chriſt: Whom God hath ſent forth to be a propitiation, through faith in his blood.

9. The Covenant of Redemption tarried not for our conſent, to make it an actual Covenant; neither had any dependency upon man, or any act of his will; but alone upon the free will and good pleaſure of him who is Lord of our will, and could give us away to Chriſt, without our knowledg and conſent, when yet we were not; becauſe he hath power over the clay, and can indeclinably bow the wills of Men and Angels: therefore, I ſay, this Covenant tarried not for our ſaying Amen to it; but was actually concluded and tranſacted with Chriſt, who was ſet up from everlaſting in Heaven as deſigned Mediator, before we were in a capacity to know it, or to ſay yea, or no: being a deed that was from everlaſting, as we have often hinted from Prov. 8.22, to 31. But the Covenant p. 123of Reconciliation made with us, … depends principally upon Chriſt's eternal tranſactions with Jehovah, whereby we were virtually in Covenant with God, through his undertaking for us, to procure our conſent unto ſuch conditions of righteouſneſs and life, as his Father had fore-ordained, Joh. 6.37, All that the Father giveth me, ſhall come to me; and him that cometh to me, I will in no wiſe caſt out. So alſo it cannot be an actual formal Covenant with us, without our own conſent: before we are actually and formally in Covenant with God, through Grace; and before we receive any actual benefit by a new Covenant ſtate; not the Spirit only muſt ſay come; but the Bride alſo, Rev. 22.17, 20, And the Spirit and the Bride ſay, Come,—Amen, even ſo.

3. But although theſe Covenants are on this wiſe to be differenced and diſtinguiſhed; yet they are not to be divided and ſeparated: there is an obſervable conjunction and connexion betwixt the Covenant of Redemption made with Chriſt, and the Covenant of Reconciliation and Grace made with us Sinners; which doth demonſtrate the dependance of this latter upon the former, and that the Covenant of Reconciliation hath its riſe and original from the Covenant of Redemption made betwixt Jehovah and Chriſt.

Theſe two Covenants are conjoyned together by a five-fold connexion.

1. By an inſeparable connexion: There is ſuch a near and ſtrict conjunction betwixt theſe Covenants, that they cannot be ſeparated; take away the Covenant of Suretiſhip, and the Covenant of Grace falls to the ground; this can no more ſtand without that, than a houſe without a foundation; take away the foundation, and the whole building and ſuperſtructure falls. God hath founded the Covenant of Reconciliation made with us, upon the eternal compact of Redemption which he made with Chriſt; his Covenant with Chriſt is the key and corner-ſtone of the whole frame and building of his Covenant with us; yea, it is the very pillars of the houſe that wiſdom hath built; of that Maſter-piece of work that is worthy the wiſdom of him that framed it, and cannot be ſeparated from the Covenant made with us, Prov. 9.1, Wiſdom hath built her houſe, ſhe hath hewen out her ſeven pillars: therefore the Lord gives the Name to Chriſt, a precious p. 124corner-ſtone, a ſure …ndation, Iſa. 28.16. Hence alſo the whole building of Covenant-mercy and faithfulneſs with us, is joyned with God's Covenant with Chriſt, Pſal. 89.2, 3, 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. Iſa. 59.21, As for me, this is my Covenant with them, ſaith the Lord, My Spirit that is upon thee, and my words which I have put in thy mouth, ſhall not depart out of thy mouth, nor out of the mouth of thy ſeed, nor out of the mouth of thy ſeeds ſeed, ſaith the Lord, from henceforth and for ever.

2. By an infallible connexion, whereby one thing doth neceſſarily and certainly follow upon another: for ſuppoſing that God hath made a Covenant of Redemption with Chriſt, and hath from eternity given a people to him, to be redeemed by him; it neceſſarily follows that this redeemed people ſhall come under Covenant-dealings with Chriſt, by faith in him; for if that go before, this muſt needs follow, Joh. 6.37, All that the Father giveth me, ſhall come to me: and him that cometh to me, I will in no wiſe caſt out. And 17.6, 8, I have manifeſted thy name unto the men which thou gaveſt me out of the world; thine they were, and thou gaveſt them me, and they have kept thy word. For I have given unto them the words which thou gaveſt me, and they have received them, and have known ſurely that I came out from thee, and they have believed that thou didſt ſend me: The reaſon is manifeſt; becauſe as nothing is here tranſacted in time, which was not from eternity concluded in the counſel of God's Will; ſo nothing is there concluded, nothing agreed betwixt Jehovah and Chriſt that can miſs to take effect, Act. 15.18, Known unto him are all his works, from the beginning of the world. And 4.27, 28, For of a truth, againſt thy holy child Jeſus, whom thou haſt anointed, both Herod and Pontius Pilate, with the Gentiles, and the people of Iſrael were gathered together, for to do whatſoever thy hand and thy counſel determined before to be done. And 13.48, And as many as were ordained to life, believed. Iſa. 53.10, And the pleaſure of the Lord ſhall proſper in his hand.

3. Theſe two Covenants are conjoyned by an Inſuperable connexion, ſuch as the ſtrength of no oppoſition can overcome; p. 125for the Covenant of Suretiſhip made with Chriſt, hath ſuch ſtrong influence on the Covenant of Reconciliation made with us, that it regardeth no oppoſition in the way of that work: but the people who are given to Chriſt by that firſt Covenant to be redeemed by him, he doth redeem them out of all Nations by the mighty efficacious power and working of his Spirit; he bows their wills indeclinably to believe; to hearken that their ſouls may live, and to make with him an everlaſting Covenant, Iſa. 55.3. 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; the force of this Covenant with Jehovah draws ſo, that nothing can keep back the Sinner from coming, Song. 1.4, Draw me, we will run after thee. Matth. 16.18, Ʋpon this rock I will build my Church, and the gates of hell ſhall not prevail againſt it. Zech. 10.8, I will hiſs for them, and gather them; for I have redeemed them.

4. By a ſecret and hidden connexion, which natural eyes and carnal minds cannot ſee nor take up: This ſecret and myſtery of the Covenant was long hid in God's breaſt, even after it had a being betwixt him and Chriſt; yea, and how great a ſecret was it in the world, even after it began to break forth firſt in Paradiſe? Col. 1.26, Even the myſterie which hath been hid from ages, and from generations; but now is made manifeſt to his Saints. Pſal. 25.14, The ſecret of the Lord is with them that fear him, and he will ſhew them his Covenant. It is but one continued tract of Covenant-grace, one current of the water of life, that run along like a river under ground, hidden in the ſecret counſel of God's Will, and kept cloſe betwixt God and Chriſt, and at length brake out above ground in a Covenant of peace with believers, 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, wherein 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. Joh. 17.7, Now they have known that all things whatſoever thou haſt given me, are of thee.

5. Theſe Covenants are conjoyned by a beautiful connexion, which eminently ſhineth in the exact correſpondency of the Covenant of Suretiſhip made with Chriſt, and p. 126the Covenant of peace made with us; which being laid together, do perfectly quadrate, and anſwer one another in all points. O what a deal of beauty is to be ſeen in the connexion of the Covenants of Redemption and Reconciliation! In the former all things relating to the Redemption and Salvation of Chriſt's elect ſeed, were plotted and contrived; in the latter, the ſame things are executed: by that Covenant they were ordered, by this they are acted. It is the ſame buſineſs in the hand of Chriſt, by the Covenant of Reconciliation, which was long before in his heart, when he made a Covenant with Jehovah: the ſame deſign of love acted him in both. Now Chriſt negotiates the ſame buſineſs which was long before undertaken by his Suretiſhip, Joh. 17.6, 7, 8, I have manifeſted thy Name unto the men which thou gaveſt me out of the world: thine they were, and thou gaveſt them me, and they have kept thy word. Now they have known that all things whatſoever thou haſt given me, are of thee. For I have given unto them the words which thou gavest me, and they have received them, and known ſurely that I came out from thee, and they have believed that thou didst ſend me. 2 Cor. 5.19, 21, God was in Chriſt reconciling the world unto himſelf, not imputing their treſpaſſes unto them: and hath committed unto us the word of reconciliation. For he hath made him to be ſin for us, who knew no ſin, that we might be made the righteouſneſs of God in him. Zech. 9.11, As for thee alſo, by the blood of thy Covenant, I have ſent forth thy priſoners out of the pit wherein is no water.

In a word, there is ſuch a connexion between the Covenant of Redemption made with Chriſt, and the Covenant of Reconciliation made with us, as is betwixt the cauſe and the effect; God's Covenant with Chriſt is the cauſe; his Covenant with us is the effect: for it hath a proper efficiency in the producing of this, ſuch as is betwixt the root and the branch, the fountain and the ſtreams; the Covenant made with us, did ſpring out of that fountain, did grow out of that root; for Covenant-grace is in God's dealings with us, as ſap is in the branch, and water in the ciſtern; but it is in his Covenant-dealings with Chriſt, as ſap is in the root, and water in the fountain. There is ſuch a connexion betwixt theſe p. 127two Covenants, as betwixt decree and execution, deliberation and action, promiſe and performance, ſuretiſhip and ſatisfaction, bond and payment, &c. for the Covenant with Chriſt was in the decree of God; with us, it is the execution of that eternal decree; there it was deliberated and conſulted, here 'tis acted; there the promiſes were made, the ſuretiſhip acted, the bond given: but in God's Covenant-dealings with us, the promiſes made betwixt God and Chriſt are performed, his act of ſuretiſhip ſatisfied, and actual payment and ſatisfaction made of all obligements which he took on.

The connexion of the Covenants of Redemption and Reconciliation may be illuſtrated by a ſimilitude or two. It is as if a deed of favour were drawn for children and heirs not yet born, and the whole conveyance ſetled, how that deed of favour ſhall redound unto the benefit of children not yet born, which in due time by the wiſdom of the contriver takes place and becomes actually profitable to thoſe for whom it was intended. The Covenant of Redemption is the wiſe contrivance of this deed of favour to a ſeed given to Chriſt, but not yet created; and the Covenant of Reconciliation is the conveyance by which the favour intended for this elect people takes place.

Or, as if a Marriage were concluded by a wiſe father betwixt his only ſon, and a perſon wholly under his power at his diſpoſing; but now under-age, not marriageable, nor capable to give conſent to ſuch a contract as were drawn up; but the knowledg of this is kept up from the bride a great while, but at laſt the bridegroom makes propoſals according to his fathers concluded contract, and gains the brides heart and conſent to the intended match; this matter is all of a piece, and every part of it connected with another; but the firſt part is the work of the Covenant of Redemption betwixt Jehovah and Chriſt: And the latter part is the work of the Covenant of Reconciliation betwixt God and Sinners.

Or as if a King upon paction with his Son ſhould grant a fair Charter with many priviledges, to perſons who yet know nothing of the King's favour, the actual communication of theſe priviledges being ſuſpended till the King's Son p. 128actually own theſe perſons for his Subjects, and they actually own him for their Lord. The Covenant made with Chriſt is the fair Charter: the Covenant made with us is the mutual owning betwixt the King's Son, and the perſons to whom the favours and priviledges of the great Charter of Redemption was intended.