A Discourse of the Two Covenants, Book 2 · Chapter 2 · Section 1

A Discourse of the Two Covenants · Book 2 · Chapter 2 · Section 1

p. 124SECT. I. The Covenant made with Chriſt Perſonal, in regard of his Office.

§. 1. WE have formerly ſpoken of the Perſon that made this Covenant, whoſe Covenant it is, and who had a chief hand therein, it is the Lords Covenant. We do now come unto the ſecond thing, and that is the Perſons that are taken into this Covenant, with whom this Covenant was made. The firſt Covenant was made with the firſt Adam, and with all the poſterity that came from him by natural generation, and is therefore fitly called Foedus Naturae, the Covenant of Nature. The ſecond Covenant is made with the ſecond Adam, and with all thoſe that are in him; and becauſe it belongs not unto all, therefore is ſtiled Foedus Gratiae, the Covenant of Grace: and this Scripture holds forth a threefold ſubordination of the perſons received into this Covenant: (1) Chriſt; (2) thoſe that are in Chriſt; foreign. Oecum. in loc. Rom. 2.4.Rom 2:4(3) their ſeed alſo. The Apoſtle had proved in the former part of the Chapter, that men are juſtified by faith only, and not by the works of the Law, and that the ſame way of Juſtification that there was unto Abraham, God did intend to juſtifie all the Elect by, for Abraham believed God, and it was counted to him for righteouſneſs; and he was herein the common father of all that ſhould believe; For they that are of faith, the ſame are the children of Abraham, the father of the Circumciſion, and of the Uncircumciſion alſo; and therefore he received the ſign of Circumciſion as a ſeal of the righteouſneſs of Faith, which he had being yet uncircumciſed. Now Abraham being herein a common root, and father unto both Jews and Gentiles, there was but one way of Juſtification for both, and that for ever. And whereas it is objected, that Abraham was juſtified by faith before the Law was given, but the Law being publiſhed, and that in the form of a Covenant, this do and live, this ſeems to diſannul and to make void the promiſe, and the ancient way of Juſtification of Abraham, and to ſet up another: Now the Apoſtle comes to prove the ſtability and unchangeableneſs of this Covenant, from the manner and cuſtom amongſt men, and their tranſactions one with another.foreign. The word in the Greek ſignifies both a Covenant and a Teſtament, and therefore we render it for both; one in the Text, and the other in the Margent, pactionem, ſo Beza, Teſtamentum, ſo the Vulgar. Now if a man make a bargain, and confirm, ingroſs and ſeal it, and deliver it to the benefit of another, it becomes unchangeable, and irrevocable to the perſon that did it, and he is bound to it, and cannot revoke it: or if a man make a Teſtament, and then die, it is amongſt men counted ſacred, and no man can diminiſh or add thereunto. If men whoſe Wills are mutable, who may err and repent, do by their own acts diſenable themſelves to revoke their Covenants; much more the great God, who is in his Wiſdom infinite, able to foreſee all inconveniencies, that nothing can p. 125ariſe de novo, that he knew not of before; and who is in his purpoſes unchangeable, and cannot repent; ſurely if he make a Covenant, it is ſure and ſtable, that no after-acts of his ſhall make it void and of none effect: but to Abraham and his ſeed was the Covenant thus made long before the Law was given; therefore the Law given afterward cannot make it void: and if the Covenant be the ſame, then the way of Juſtification and Bleſſedneſs muſt be ſtill the ſame.

Here are three things to be expounded: (1) What is meant by the Promiſes? (2) How Abraham is here to be conſidered in receiving of the Promiſes? (3) What is meant by Chriſt here, this one ſeed to whom the Promiſes were made?

1. By Promiſes the whole Covenant of Grace is meant: He doth call it the Covenant in the former verſe, and the Promiſe in the ſingular number in the verſe following; and the reaſon is, becauſe the main of the Covenant doth conſiſt of Promiſes; they are many, Promiſes of this life and of the life to come, Promiſes abſolute and conditional, Promiſes of Grace and to Grace; and they are therefore called better Promiſes; and ſo becauſe in reſpect of the Fathers, their good things were even wholly contained in Promiſes, as the Ceremonial Law was contained in Ordinances, and they ſaw nothing in the one but in the Type, and nothing in the other but in the Promiſes; they did ſalute them afar off, and imbracing them died in the faith of them, but they never received the thing promiſed,Heb. 11. Joh. 8.57.Heb 11John 8:57 only as Abraham deſired to ſee my days, ſays Chriſt, and he ſaw it, and was glad. And it is ſometimes called the promiſe, becauſe they are all one in Chriſt, being in him all yea and amen, as lines in a Center are one; follow any promiſe to its Original, as rivers unto the head and riſe of them, and they will all lead you unto Chriſt: and yet they are Promiſes in themſelves many, as the lines are in the Circumference, though but one in the Center, Epheſ. 2.12. the Apoſtle Paul uſeth a quite different expreſſion, Strangers unto the Covenants of promiſe; he doth as it were make the promiſe but one for ſubſtance, and the Covenants many; the Covenants are many, becauſe of their manifold delivery, being ſeverally renewed; and yet in all theſe in ſeveral ages the promiſes the ſame, as if but one promiſe.

2. How, and in what order, is Abraham to be conſidered in this Covenant, and in receiving this promiſe? In this Covenant Abraham ſtands as a publick perſon, as a common root,Rom. 11.Rom 11 or as a common Parent unto all the faithful unto the worlds end, as one that did receive the Promiſe not only for himſelf, but for all thoſe that ſhould after his example believe in Chriſt, and become his Children; and therefore he is ſaid to be the father of the faithful, Rom. 4.16.Rom 4:16and they that do believe are Abrahams ſeed, and alſo heirs of the Promiſe. For as Auſtin hath obſerved, there are three ſorts of Fathers and of Sons, ſome are according to nature, and others are ſecundum Doctrinam, according to Doctrine; ſo Paul was father to Timothy, having begotten him by the Goſpel; others ſecundum imitationem, according to imitation, as filii Abrahami nos ſumus cujus fidem imitamur, we are Abrahams children if we imitate his faith. And this the Lord doth for a double end: (1) To put an honour upon his ſervant as a great reward of his faith, and therefore he changed his name, calling him the Father of many Nations, as one that was the root and firſt in the Covenant, and they all coming in at ſecond hand, under Abrahams Covenant; and therefore Mic. 7.20. it is mercy to Abraham, Mic. 7.20.Mic 7:20and truth to Jacob; becauſe in Abraham after a ſort the Covenant did begin: not that to him the Covenant of Grace was firſt revealed, for it was made known unto Adam, and Abel was juſtified by faith, Heb. 11.3. but becauſe unto Abraham was the cleareſt diſcovery of the Covenant, and the Lord did in the moſt ſolemn manner enter into Covenant with him, therefore it is mercy to Abraham, that being the foundation of making the Covenant, as his truth and faithfulneſs is of keeping the Covenant. (2) The Lord does it thereby to make Abraham as it were a Type of Chriſt, that it may be continued unto poſterity, that the way by which God intended to diſpenſe the Grace of the Covenant, was from one common head or root; as the firſt Covenant to the firſt Aam, and all his poſterity; ſo the ſecond Covenant with the ſecond Aam, of whom firſt Abraham, and afterwards David were the fulleſt Types and reſemblances. Thus that the Lord might honour Abraham his friend with the higheſt honour, as the root of all the Faithful, and that this manner of conveyance of the Grace of the Covenant from one common root might be made known, and thereby mans heart led unto Chriſt the root, and Prince of the Covenant; therefore it was made with Abraham as a publick perſon, and the father of us all.

3. What is meant by Chriſt here the ſeed of Abraham, not ſeeds as of many? Here Interpreters are divided. There is a twofold ſeed of Abraham, to which they have an eye, according unto theſe two promiſes, In thy ſeed ſhall all the Nations of the Earth be bleſſed, Gen. 22.18.Chriſtus in individuo, Chriſtus in aggregato. and Gen. 17.7. I will be a God unto thee, and to thy ſeed after thee; and anſwerably unto theſe they obſerve in Scripture a twofold Chriſt, Chriſt Perſonal, and Chriſt Myſtical; ſo 1 Cor. 12.12. the whole Church is called Chriſt, and the ſufferings of the Church are p. 126called the ſufferings of Chriſt,Epheſ. 1.23.Eph 1:23 and the fulneſs of the Church, the fulneſs of Chriſt, as Col. 1.18. Here, ſome ſay, is to be underſtood Chriſt perſonal, for two reaſons: (1) The perſon to whom the promiſe is made is the ſame in whom all the Nations of the Earth ſhould be bleſſed, but this is by Abraham in reference to this ſeed. It's true, all the faithful as they are the ſeed of Abraham, they are bleſſed with faithful Abraham, but they are not that ſeed in whom all the Nations of the world ſhall be bleſſed,Rutherf. Triumph of Faith. p. 51. Gen. 22.18. that is in Abraham, as this ſeed ſhould come out of his loins, and it refers us only to the perſon of Chriſt, which cannot be underſtood of Chriſt Myſtical; therefore Ambroſe ſaith of this promiſe, Impletum eſt in Chriſto, ideoque non in multis ſed in uno firmata eſt promiſſio. (2) Becauſe it is ſaid verſe the 17. the Covenant was made before of God, foreign, erga Chriſtum, or ad Chriſtum, in or to Chriſt, ſpeaking of the ſame ſeed that he had ſpoken of in the verſe before; now this promiſe and Covenant was not confirmed in Chriſt Myſtical, but Chriſt Perſonal, in whom all the promiſes of God are Yea and Amen. And hence Pareus and divers others do conclude it to be underſtood, Individuè de uno Chriſto, ex quo omnis ſpiritualis benedictio in fidelem diffluit, &c. Individually of Chriſt, from whom all ſpiritual benediction flows. Others do conceive it is to be underſtood of Chriſt Myſtical: (1) From the order that is here mentioned, the promiſe is made firſt unto Abraham, and then unto his ſeed; therefore the ſeed here ſpoken of muſt be ſuch a ſeed as comes to have a right to the promiſe as ſecond,Bulkley of the Goſpel-Covenant. p. 37. in order unto Abraham; but this cannot be Chriſt Perſonal, for he has not a right unto the Promiſe from Abraham, but Abraham from him, and therefore it muſt be underſtood of Chriſt Myſtical, who are to look upon Abraham as the root, and themſelves as branches. (2) They argue from the Apoſtles ſcope in this place, which is to prove that all the Faithful are juſtified by faith, in the ſame way that Abraham was: for the Covenant was not only made with Abraham, but with his ſeed alſo, and that ſeed is not many; for then the Covenants muſt be many; but whether they be Jews or Gentiles, if they do believe, they are all of them the ſeed of Abraham, one ſeed, and therefore come under the ſame Covenant, and muſt expect juſtification and life the ſame way, by vertue of the ſame Covenant. The reaſon ſeems very plain on both ſides, and I do conceive that they have the truth between them, and that it is to be underſtood both of Chriſt Perſonal primarily and principally, and afterward Chriſt Myſtical, Gomar. and Mr. Perkins.and ſo many Divines do expound it: and that the Covenant made with Abraham was confirmed unto Chriſt and that herein the ſtrength and ſtability of the Covenant ſtands, this is plain in the next verſe; and that it is in this ſeed that Abraham is bleſſed as well as all the Nations of the Earth; for he is the root of all the Patriarchs, Rev. 5.5. called therefore the root of David; he did come out of Jeſſe, but yet he is the root alſo upon which David did grow; and we ſee that Abraham was juſtified by faith, and that was in this promiſed ſeed,Gal. 3.15.Gal 3:15 called the ſeed of the woman (before he was called the ſeed of Abraham) and therefore it was in him that the Covenant vouchſafed to Abraham was confirmed and eſtabliſhed. And for the order here no man will wonder if he look upon Chriſt as the Son of Abraham, that he is ſet firſt with him and his ſeed, it is no more derogatory from Chriſt than that the mercies of the ſecond Covenant ſhould be called,Iſa. 55.3. Pſal. 89.4. Luk. 1.32. Hoſ. 3.5.Isa 55:3Ps 89:4Luke 1:32Hos 3:5 The ſure mercies of David, or that the Covenant ſhould be made with David, and that he ſhould ſit upon the Throne of David, and ſucceed David in his Kingdom, and that he ſhould plead the Promiſes made unto the Fathers, as if he did come under their Covenant, in the actual miniſtration of it, they being types of him, though he himſelf was the root and foundation of the Covenant, as the Pſalmiſt ſpeaks of Chriſt,Pſal. 22.4.Ps 22:4 Our Fathers truſted in thee, and thou deliveredſt them. As the Son of David he is ſaid after a ſort to enter upon Davids Kingdom, as the Son of Abraham upon his Covenant, and yet he is the root and foundation of the one as well as of the other. From all this it is plain here are three ſorts of Perſons with whom the Covenant is made: (1) Here is Chriſt Perſonally, with whom Abrahams Covenant is confirmed, the ſeed in which Abraham and all the Nations of the Earth ſhould be bleſſed. (2) Here is Abraham the Father of the Faithful. (3) Here is another ſort of ſeed, the faithful, and they are taken into the Covenant at ſecond hand: and from hence we do learn that the Covenant of Grace is made with Chriſt Perſonal the Mediator;Gal. 3.3.Gal 3:3 and then there being none in this Covenant but they that are one with him, they that are Chriſts are Abrahams ſeed, therefore the Covenant is made with all the Faithful in the ſecond place, as they are one with him, and with their ſeed.

§. 2. Thus the firſt perſon with whom the Covenant of Grace is made, is the Lord Jeſus Chriſt, as God and man, and ſo the obſervation is this:

Doct. The Lord Jeſus Chriſt as the ſecond Adam is that perſon with whom primarily and principally the Covenant of Grace was made, and to whom primarily and principally all the promiſes of that Covenant belong. This Covenant made with Chriſt we ſee, Iſa. 49.8. As the firſt Adam was the head of the firſt Covenant, ſo whatever is done in the ſecond Covenant it is by Chriſt,Epheſ. 1.9.Eph 1:9 and therefore he is ſaid to be our Covenant, as he is our peace; for he is Caput p. 127Confoederatorum, the Head of the Confederates, not only by purpoſe in himſelf,Tit. 1.2. 2 Tim. 1.9. Rev. 13.8.Titus 1:22 Tim 1:9Rev 13:8 but by promiſe; there was Grace given us before the world began, it could not be unto us in our own Perſons before we were, and therefore it muſt be unto another as one that undertook for us: and therefore we read, Rev. 13.8. there was the Lambs book from the foundation of the world: the Lord gave the ſouls unto Chriſt that he ſhould ſave, and Chriſt did write them down in his book as the perſons that God the Father had given him, and he had engaged to ſave; and this Covenant of Chriſt took place immediately after the Fall, and by vertue thereof God pardoned all the ſins of the ancient Saints, Rom. 3.25. Chriſt did keep the thing that he did Covenant, to pay the debt that we owed to God, and all was viz. tranſacted by God the Father and Chriſt in a Covenant way: ſo that as now Chriſt truſts God for the performance of his Promiſe, ſo God did truſt Chriſt for the payment of his Debt; and therefore as the firſt Covenant was made with Adam Gods friend, ſo the ſecond Covenant was made with Adam Gods fellow; and I know not what elſe can be the meaning of Prov. 8.22. To be ſet up or anointed as a King before the foundations of the Earth were laid. The ſame word is in Pſal. 2.6. in reference to the Covenant, and the tranſactions that were between the Father and the Son before the World was. And this Covenant made between God and Chriſt hath two parts. (1) There is a Covenant with Chriſt as Mediator, ratione muneris, in regard of his Office. (2) There is a Covenant made with Chriſt as the Churches Head, ratione Corporis, as his body; there is a Covenant made with him alone, though it was made for us, yet not with us; and there is a Covenant made with him, and with us in him, but with him primarily as the Head, and with us as the Members, as we come under his Covenant.

1. There is a Covenant made with Chriſt Perſonal, Ratione muneris, in reſpect of his Office, as Mediator, that he hath undertaken; and this we ſhall ſee is plain. Here is God the Father entring into Covenant with Chriſt, he did lay upon him an Office, and he made him a promiſe thereupon; an Office he did ordain him, 1 Pet. 1.18.Iſa. 42.1. Joh. 6.27. Joh. 10.18.Isa 42John 10:18 he choſe him and ſealed him, add ſanctified him, ſet him apart for this work, and laid a commandment upon him to execute it, Joh. 10.18. This Commandment I received of my Father: and to this the Lord added a promiſe: [1] Of aſſiſtance, Iſa. 42.4, 6. He ſhall not fail nor be diſcouraged, I am by thee, and I will hold thee by the hand, and I will keep thee. [2] A promiſe of acceptance, I go to the Father, ſays Chriſt, Mat. 3.17.Jer. 34.2…. Gen. 8. Pſal. 53.8. Iſa. 50.8.Jer 34:2Gen 8Ps 53:8Isa 50:8 [3] Of deliverance, Iſa. 53.8. Taken from priſon and from judgement, he went down to the grave as a guilty perſon; but yet ſays, Thou ſhalt not leave my ſoul in Hell, under the power of death, but wilt ſhew me the path of life. [4] Of Juſtification: He is near that juſtifies me: he was juſtified in the ſpirit: as he died as a publick perſon, under our ſins; ſo he roſe, and when he aroſe he was juſtified, and declared to be accepted by the Lord. [5] A promiſe of ſucceſs, Iſa. 53.10. The pleaſure of the Lord ſhall proſper in his hand; and by his knowledge he ſhall juſtifie many. He ſhall build his Church, the ſtone hewed out without hands, and ſhall break the Mountains and the Images to pieces,Zach. 6.12.Zech 6:12 he ſhall build the Temple of the Lord. [6] Of a ſeed: He ſhall ſee his ſeed; the word in Hebrew ſignifies, a ſucceſſive generation, as the Stars of Heaven, or the ſand on the ſea ſhore. [7] Of glory:Phil. 2.10. Heb. 2.7.Phil 2:10Heb 2:7 He has a name above every name; crowned with glory and honour, and made the head over all things, Eph. 1.20, 21. and ſits down at the right hand of God in glory. [8] Of Victory: The Lord will divide him a portion with the great, and he ſhall divide the ſpoil with the ſtrong: He ſhall lead captivity captive; Pſal. 110.1. 1 Cor. 15.25.Ps 110:11 Cor 15:25and ſhall raign till he has put all his enemies under his feet. [9] Of a Kingdom and Government, Joh. 5.22. Rev. 11.17. [10] Of Worſhip: Heb. 1.6. Phil. 2.10. Every knee ſhall bow to him.

And all theſe Promiſes the Lord confirmed by Oath to him. There is a twofold Oath, there is not only an Oath that God has ſworn to us, that we may have conſolation; but unto Chriſt alſo, for he was made a Prieſt by an Oath, Heb. 7.21. ſo that this Oath was in reference unto this great undertaking of the Prieſthood. (1) Chriſt does accept this Office that he may be the Fathers ſervant in it; and he does promiſe obedience unto his Fathers will; he did not glorifie himſelf in it, Heb. 5.1. Joh. 10.18.Pſal. 4.7, 8. Heb. 10.7.Ps 4:7Ps 4:8Heb 10:7 That all men may know that I love the Father. (2) According to this Covenant he is careful to perform all as God the Fathers ſervant in all his Government in the world; and to let no part of the will of God be undone. (3) Upon all theſe Promiſes he does exerciſe faith for their accompliſhment; He is near that juſtifies me: Joh. 12.49.John 12:49and ſo when upon the Croſs he crys out, My God, my God, why haſt thou forſaken me? Why is God called the God of Chriſt, but by Covenant? he takes a new Covenant-right unto God for us. (4) Anſwerable unto this Covenant Chriſt doth follow God with Prayers, that he may have the glory and the victory that the Lord promiſed him, and that in the Covenant p. 128was made over to him before the World was, Joh. 17.4, 5. and that he might have all the glory that he now has in Heaven,Phil. 2.4.Phil 2:4 Being ſat down at the right hand of God, where he is exalted by Covenant, and is in conſtant expectation when his enemies ſhall be made his footſtool: and the Lord will never ceaſe ſhaking and working in the World, till the whole Covenant between God and Chriſt be fulfilled, and the Myſtery of God finiſhed.

The Covenant of Grace is in the New Teſtament commonly called foreign, which does ſignifie both a Covenant and a Teſtament, and it's ſo commonly tranſlated: if we look upon it as a Covenant, ſo Chriſt is foreign, a sponſor, or ſurety, Heb. 7.22. and if we conſider it as a Teſtament,foreign. Heb. 1.2.Heb 1:2 ſo Chriſt is appointed heir of all things, of all the Promiſes in the behalf of his people, that they are made firſt to him and to us in him.

1. We ſhall conſider Chriſt in this Covenant as the Surety, and this very conſideration of him as a Surety, implys and concludes a Covenant: The word foreign is by the Learned derived from ſtriking or taking hands one with another, as the manner was in making of Covenants in time paſt; and to ſtrike hands is an expreſſion of a Covenant, Prov. 22.26. Be not thou one of them that ſtrike hands. Prov. 6.1, 2. If thou be ſurety for thy friend, if thou haſt ſtricken thy hand with a ſtranger, thou art inſnared with the words of thy mouth. 2 Chron. 8. Prov. 11.22. Amicitiae & ſoederis pactionem denotat.2 Chr 8Prov 11:22And ſo it is ſaid, Though hand join in hand, yet the wicked ſhall not go unpuniſhed. And therefore the Lord Chriſt by becoming a Surety did give his hand; that is, he did enter into Covenant with the Lord, and ſo his name is put into our bond, Gal. 4.4, 5. he is ſaid, to be made under the Law, and that as a Covenant; and when the Apoſtle ſaith, He is the Surety of a better Covenant, whereas the main of Chriſts Suretiſhip refers unto the firſt Covenant, the Covenant of Works broken; and therefore in reſpect of our debt he is the Surety of the firſt Covenant; yet the Apoſtle does not ſo expreſs it, but of the better Covenant, becauſe the commutation of the Perſon, the bringing in of a Surety does properly belong unto the Covenant of Grace, and it is a part of the Covenant of Grace that there ſhould be foreign, or a Propitiation, one to ſtand in our ſtead, or to make ſatisfaction to the Juſtice of God for the breach of the Covenant of Works; and therefore the whole Suretiſhip of Chriſt doth refer unto the Covenant of Grace, of which his ſtanding in our ſtead, and paying our debt is a principal part.

2. God is ſaid in Scripture to be the God of Chriſt; and Chriſt calls him not only his Father,Mat. 26.Matt 26 but his God alſo, My God, my God, why haſt thou forſaken me? He ſhall cry unto me, Thou art my Father, and my God. Now one Perſon cannot be ſaid to be the God of another; the Father is not the God of the Son, but the Father, for the Godhead is equal in them both, and the Son thinks it no robbery ſo to be: therefore as he is the Son,Joh. 20.17.John 20:17 the Father cannot be called his God, but as he is Mediator; and ſo that grand Promiſe, I will be thy God, is made to Chriſt, as well as unto us. Now how comes it to paſs that God is the God of Chriſt? it is by Donation and Stipulation; the Lord beſtows himſelf upon him, and he doth accept of him to be his God in Covenant: and ſo, though as he is the ſecond Perſon, God is his Father; yet as he is the Mediator, and he comes into Covenant with him, ſo he is his God, and it is a new Covenant-right to God that Chriſt has taken as Mediator:

3. We have a Seal ſet unto this Covenant made with Chriſt: Sacraments are ſealing Ordinances,Rom. 4.11.Rom 4:11 and the great end of Baptiſm is ſealing, He received the ſign of Circumciſion a ſeal of the righteouſneſs of Faith; a ſeal of the righteouſneſs which was his by Faith, and he is accepted of God thereby; and what Abraham had by Circumciſion, the Saints have by Baptiſm.Col 2.11, 12. Mat. 3.16.Col 2:11Col 2:12Matt 3:16 Now the moſt illuſtrious ſealing of all other was in the Lord Jeſus Chriſt. Jeſus when he was baptized went ſtraightway out of the water, &c. never any Ordinance was graced with ſuch a Preſence, the whole Trinity appeared in the work; and what was all this for, but to make way for that great ſealing which was grounded upon the Covenant between the Father and the Son? This is my well beloved Son in whom I am well pleaſed. So that in this the Covenant between the Father and the Son, was viſibly ſealed Gods acceptation of him and of all the Saints in him.

4. The Scripture doth hold forth this Covenant unto us in the terms of it; Chriſt doth publiſh his commiſſion unto the world,Iſa. 49.1, 2.Isa 49:1Isa 49:2 how the Lord had called and fitted him from the womb, made his mouth as a ſharp ſword, in the ſhadow of his hand he hid me, and made me a poliſhed ſhaft, and ſaid Thou art my ſervant in whom I will be glorified. And what is the ſervice that the Lord called him to? to bring Jacob to him. But then the Lord having undertaken the work, and ſeeing how few of the Jews ſhould be converted, he ſeems to complain, I have laboured in vain: but yet he comforts himſelf, it was for God he did p. 129work, and his reward was with him. Now the Lord does inlarge his grant, not only to raiſe the tribe of Jacob, but alſo to be for ſalvation to the ends of the earth: I will give thee for a Covenant to the people, to eſtabliſh the earth, and to cauſe them to inherit the deſolate habitation, Iſa. 49. We have in this Chapter related the very arguments that were between him and his Father, who ſaid of him, Thou art my ſervant in whom I will be glorified.

2dly. Why muſt ſuch a Covenant paſs between the Father and the Son in ſuch a ſolemn manner? The Lord will deal with Chriſt in this great work in a Covenant way; 1. Becauſe he will have Chriſt to be propounded unto the World as the ſecond Adam: For God did intend to bring all the elect under one head, that as the offence was by one, ſo the free gift by grace might alſo be ſo; Rom. 5. God did intend that all man-kind ſhould come under a double head, and ſo be preſented unto him in the laſt Judgment, the firſt and ſecond Adam; and therefore the Lord ſpeaks as if there were but two men in the World, the firſt Adam, 1 Cor. 15.47.1 Cor 15:47and the ſecond; and the firſt Adam muſt be the Type of him that was to come: therefore as the firſt Adam had a Covenant made with him, and an Image ſtampt upon him for himſelf and for all his poſterity, ſo muſt the ſecond Adam alſo have; and therefore he muſt be the ſecond Adam by Covenant made with him as a publick perſon, and as a repreſentative head, for all his poſterity, that ſeed and generation that ſhould be born of him.

2. That he might thereby advance the free grace of the Father and of the Son. (1.) The free grace of the Father is much exalted by it in two things. [1] In the motion of it; it came firſt from him, his taking of us actually into Covenant, is a part of the purchaſe of Chriſt, and he hath bought the Souls of the Elect, it is the price of his blood, and it is becauſe he dyed that he doth not abide alone: but the taking of Chriſt into Covenant, it did not come firſt from Chriſt, but the motion was the Fathers; the Son can do nothing of himſelf: I came not to do mine own will, but the will of him that ſent me. [2.Joh 5.19.John 5:19] In his accepting a Covenant, it was free with him to make it, and therefore the obedience of Chriſt was free with him to accept; if Chriſt had offered himſelf, and had laid down his life, it is true, it was, foreign, all that God in Juſtice could expect, and it was a price ſufficient, for all that ever Chriſt did purchaſe; yet there is grace in the bowels of all this, becauſe it was free with the Lord to accept of the righteouſneſs of another to become ours: This gracious acceptation and imputation, the Lord doth ſhew forth abundantly, in the Covenant made with Chriſt himſelf; for being a Covenant, it muſt be free. (2.) It doth alſo exceedingly advance the Grace of the Son in this, That Chriſt being God equal with the Father, having a perfect dominion over his own actions, and being Lord of his own life, having a power to lay down his life, as he ſaith, No man takes it from me, but I lay it down; John 10.18.John 10:18That he ſhould freely and voluntarily bind himſelf in a Covenant in this manner, to abaſe himſelf, to ſtand in our ſtead, to bear our ſins, and to be under a Curſe for us, and to conſent unto this cheerfully and willingly, as a thing in which he is pleaſed and delighted, to ſhew forth therein the love of his Father, and to his people, and to undertake all of it,Heb. 9.10.Heb 9:10 and to bind himſelf thereunto by his own voluntary conſent, who otherwiſe was not, could not be bound: For there is this difference between the Covenant of the firſt and the ſecond Adam, the firſt Adam was bound to obey by a bond of creation, and he was bound to be ſubject; but the ſecond Adam was not ſo, he was perfectly free, and yet he is willing by Covenant to be bound: And the Lord herein dealt, as Aelian hath a Story of Zaleucus, a Ruler in the City Locris, who had made a Law againſt Adultery, that it ſhould be puniſhed with the loſs of both eyes, and his ſon was afterwards accuſed and condemned of the ſame offence, and the whole City in honour to his Father became Suitors unto him to ſpare his Son; but the ſtory ſays, he did firſt put out one of his own eyes, and afterwards one of his Sons, and thereby ſatisfied the Law: And ſo between a juſt legiſlator and a merciful father he divided himſelf. Had the Lord ſo dealt with us, and laid part of the puniſhment upon us, and part upon Chriſt, we had been undone; but Chriſt undertook all for us, to pour out his ſoul to death, Iſa. 53. laſt.Isa 53and bear the ſins of many, being that to which he was not bound, and that which he could not have been forced to; and yet to make himſelf by Covenant a debter, it exalts free Grace, nothing more.

3. The Lords intention was in the whole work of Redemption, to deal with Chriſt in a judicial way, as he is the judge of all the World, that he may have his juſtice ſatisfied, Rom. 3.25. He doth all to declare his righteouſneſs. Now in a way of juſtice, there are but two ways to make a man guilty of ſin, and obnoxious to puniſhment, either from ſin inherent, or imputed; and this of imputation, is either from a natural Union as it is in us, and therefore we are guilty of Adam's ſin; or by voluntary Union, and by way of ſuretiſhip, when one perſon free in himſelf, doth willingly take upon him the guilt of another mans offence, and ſubject himſelf unto the puniſhment for it: And either of theſe may be a ground of proceeding againſt ſuch a perſon in juſtice. Now Chriſt hath in him no ſin by nature, either inherent or imputed, he knew no ſin, neither was there guile found in his mouth; p. 130though he were a Son of Adam, yet being begotten by the Holy Ghoſt, and not coming into the World, and deſcending from Adam in a natural way, and being God and man in one perſon, he could not naturally and neceſſarily come under Adam's Covenant, but was in this reſpect ſeparate from ſinners; but by way of Covenant, and voluntary undertaking, ſo he was made ſin for us, and ſo he was made a Curſe, and ſo he doth confeſs our ſins as his own, and ſo bears them, it being the guilt that he had taken upon him, and thereupon God dealt with him as an enemy, and laid upon him all the wrath that was due to Sin: Now the ground of all this dealing of God, was only the Covenant.

4. It is the Apoſtles reaſon, Rom. 4. for the juſtifying of a ſinner by Faith, that the promiſe may be ſure to all the Seed, becauſe it puts the whole power and the righteouſneſs by which we are juſtified out of our ſelves in another; ſo it is here, the Lord will have the Covenant made with Chriſt, and ingage him therein, that the promiſe may be ſure to all the Seed; the Lord knew that we would fail him, and there was nothing to be expected from us;Pſal. 89.19.Ps 89:19 and therefore ſays, I have laid help upon one that is mighty, and one that is every way able to ſatisfie; and I have put it upon him, and from him I will expect it, he hath undertaken it: and therefore God doth take all our ſins from us, and put them upon him; as it is ſaid, God was in Chriſt reconciling the world, 2 Cor. 5.19.2 Cor 5:19putting their treſpaſſes upon him, but not upon them; and it is obſervable, though we come into the ſame Covenant with Chriſt in point of obedience, yet in point of ſatisfaction he takes only Chriſts ſingle Bond, and he will never ask any thing of us till Chriſt fail him.

3dly. When did the Lord make this Covenant with Chriſt, and when was it to take place? 1. This Covenant paſſed between God and Chriſt, the Father and the Son, before the World began. How many are thy thoughts to usward? Dan. 8.13. It is Chriſt that knew the thoughts of God whoſe name is Palmoni, qui ſecreta numerata habet peccata, who hath all our ſecret ſins numbered. And what be thoſe thoughts? It is ſacrifice and burnt offerings thou wouldeſt not, &c. thoughts of ſatisfaction to the juſtice of God, and the redemption of the elect by a ſacrifice; and they are no new thoughts, but ſuch as God took up from eternity, and ſuch tranſactions as paſt between God and Chriſt before his coming into the World; And then ſaid I, Lo I come to do thy will, O God: In the beginning of his way I was ſet up, as a King, and Prieſt, and Prophet from eternity; and this not only in decree and appointment, but alſo by covenant and compact, and by mutual agreement between them: For all that vaſt eternity that they ſpent by themſelves, was ſpent wholly in matter of delight, and that was double, (1) The Father and the Son delighted one in another: I was his delight daily. (2) The Son delighted in the ſalvation of man, and the ſame word is uſed in the Hebrew, foreign. And it is ſpoken of man fallen; for it is in the habitable parts of the earth, that is, of all mankind ſcattered throughout the whole face of the earth, whereſoever men dwell: And there was neither Angels, nor any part of the works of God mentioned, but this only; and this delight was while it was only in the expectation of it, in beholding the purpoſe of God and thoſe vaſt thoughts of Glory that the Lord had laid up there. Titus 1.2. there is a promiſe of eternal life, which could not be but unto our repreſentative, one that did enter into Covenant. And 'tis ſaid, 2 Tim. 1.9. There is grace given us in Chriſt before the world began. 2. But yet this Covenant was not actually to take place till man was fallen. (1) It is a Covenant of reconciliation, and it doth ſuppoſe God and man at variance; and it was becauſe the Children were partakers of fleſh and blood, therefore he himſelf took part of the ſame, He was made under the Law, to redeem us that were under the Law: Our deliverance muſt be by Redemption, and the Covenant of Reconciliation. (2.) It muſt be by a Prieſt, one to offer a ſacrifice, and it muſt be after man had loſt all other ſacrifices, that he muſt come. The blood of Bulls could not take away ſin, Heb. 10. and yet it did take place immediately after the fall, Chriſt was a Lamb ſlain from the beginning of the world; not only as to the decree, but as to the efficacy; and it is by vertue of that agreement between God and Chriſt, that the Lord under the Old Teſtament pardoned all the Saints barely upon the word of Chriſt, before he had paid any part of the debt; and therefore, Rom. 3.25. Chriſt did not only dye with reference unto the ſins of the World, that were to come, but thoſe that were paſt, and the men were in poſſeſſion of all, becauſe the juſtice of God was ſatiſfied, though only in the covenant and promiſe between them; God looking upon Chriſt to come, and they exerciſing their faith upon Chriſt that was to come. And now ſatiſfaction is given, Chriſt relies upon the Covenant between him and his Father for the application; as the Father took Chriſts word for ſatisfaction and oblation before his coming. It is one of the greateſt grounds of faith that is in the Word of God, that Chriſt is ingaged by Covenant, as well as unto us; and therefore he being the Son, will be faithful to his Father: And alſo that God is ingaged unto Chriſt as well as unto us, and therefore will be faithful to him alſo, and will not break with the Son; therefore ſurely his enemies ſhall be p. 131deſtroyed that riſe up againſt the Kingdom of Chriſt; for he is ingaged to make his foes his footſtool: There are three things that are crying amongſt men, (1) The cry of Blood. (2) The wages of a Hireling. (3) The will of the dead unperformed. Now here is all the Blood of Chriſt ſhed, and he as a Servant did all by Covenant, and Chriſt dying did give Legacies, that by the means of death, they that are called may receive the promiſe of eternal Life; it is a Teſtament confirmed by the death of the Teſtator: Surely it ſhall be performed, for it is a Covenant made unto Chriſt; and if you did love him, your hearts would rejoyce more in the performance of it as to Chriſt, than unto your ſelves.

§. 3. I come now unto the fourth particular in the opening of the point; That is, the Terms of the Covenant, as they did paſs between the Father and the Son, and are ſet forth in the Scripture. A Covenant is an agreement upon certain Conditions unto which two perſons, or parties, by mutual conſent do freely bind themſelves: So that in a Covenant properly, and ſo in this, there are four things. (1) The parties that make the Covenant muſt be free. (2) The Articles or Terms muſt be propounded. (3) There muſt be a mutual, free and full conſent. (4) By this conſent they are bound each to other.

1. In a Covenant the parties muſt be free, and in their own power; and therefore in Vows to God, or Covenants with men, if one under the power of another do Vow or Covenant, it is in his power under whom he is, to diſannul and make it void.Numb. 30. 4.8.Num 30:4Num 30:8 And therefore Divines do here commonly obſerve two things, (1) The difference between a Law and a Covenant; a Law being the act of a Superior that hath power over another, doth bind, whether the party bound thereby doth conſent or no; for it is an act of the Will of a ſuperior upon one that is ſubject to his will: but it is not ſo in a Covenant, it doth require conſent in both parties. (2) They diſtinguiſh between the Covenant that paſſed between the firſt Adam, and that which God made with the ſecond Adam: The Covenant made with the firſt Adam was ſuch, that though his conſent was neceſſary to make it a Covenant, elſe it had been only a command, yet unto this Covenant by the right of creation he was bound to conſent, and conſenting it was but his duty; and there was a duty which lay upon him antecedente… to conſent unto that Covenant, and the terms that God ſhould propound: But it was not ſo in the Covenant that God made with the ſecond Adam, he was free to accept of the terms of the Covenant or no, when God had propounded them, ſo that there was no duty that lay upon him anteceeding his conſent. So that the Covenant between God and man is not properly ſuch a Covenant as is between God and Chriſt, and between man and man, in which each party is free, and not bound to any thing but by his own conſent. Now (1) conſider God is free, and a debtor unto none; God the Father who hath the firſt and the great hand in the Covenant, and in propounding the terms thereof, is debtor to none: For he that is the firſt cauſe and the laſt end, of whom all things are, and to whom they are, he can be debtor unto none; but ſo God the Father is, of whom are all things: And that is Aquinas's rule**Deus non eſt debitor, quia ad alia non ordinatur, ſed omnia adſeipſum. Pſal. 40.7. Heb. 10.7.Ps 40:7Heb 10:7.Rom. 11.36.Rom 11:36 (2) Chriſt is free and in his own power. [1] If we conſider him as the Son, the ſecond perſon, with whom properly the Covenant was made; for God did agree with the Son that he ſhould take the nature of man upon him, and in that nature ſuffer and ſatisfie; and his very taking of mans nature was an act of obedience and duty that was due from the Son by Covenant, and he did it in reference to the will and command of the Father, as he did all other things, either doing, or ſuffering in that nature. John 1.2. The word is God, and thought it no robbery to be equal with God, Phil. 2.7. and therefore is free even as God himſelf, and is not bound unto any duty but by his own conſent. [2.] If we conſider Chriſt as man, in that he was not free; for he was bound unto the Law and to all the duties of it as he was a creature: It's true he having taken the nature of man, was by his Covenant bound to offer that nature as a ſacrifice for Gods ſatisfaction, and for mans ſanctification, in that nature he was to be made ſin, and to bear our Curſe. If we do conſider Chriſt as meer man, then he was bound indeed unto the Law by right of creation as well as we, but if we conſider him as God and Man, ſo we cannot ſay that he is bound; for actiones ſunt ſuppoſitorum: And our Divines generally ſay, that there is a communication of properties between the two natures; ſo that he does offer himſelf by the eternal Spirit, Heb. 4.14. All his actions and paſſions in our nature, are not only humane but Divine, being from him who was both God and Man, and that he was no otherways bound to obey God in that nature, than he was to aſſume the nature; no Law did require that his obedience ſhould be the obedience of God, and that God ſhould be ſatisfied by the blood of God, and that he ſhould ſuffer that did never ſin; this was from the Covenant of God the Father, and the ſuperabundan… grace of God the Son: And therefore when Chriſt ſaith, that he received a commandment to obey, it refers only to his obligation by covenant, and not by any antecedent duty that he did owe his Father.

2. The terms of the Covenant or Articles of agreement that did paſs between the Father and the Son, are contained in two things: (1) Something that p. 132the Father did require of the Son. (2) Something that the Father did promiſe the Son. 1. There is a ſervice that the Father doth propound unto the Son, and that is double, (1) That he ſhould take upon him the form of a Servant, The children being partakers of fleſh and blood that he ſhould take part of the ſame: Heb. 2.14. Bernard. Rom 3.26.Heb 2:14Rom 3:26He took not only the form of a Servant that he might be ſubject, but alſo of an evil Servant that he might be beaten; he was willing to take the body that the Father had prepared for him, that he might be bruiſed by him. (2) That in that nature he ſhould perform whatever was neceſſary for the ſatisfaction of God, or the ſanctification of man; and in all things he muſt be Gods ſervant, do his will, and ſerve his ends, deny himſelf, humble and abaſe himſelf, that his Father may be exalted. Iſa. 42.1. 1. He did whatever is required unto the perfect ſatisfaction of God. The Juſtice of God is twofold, (1) Remunerative juſtice, in reference unto the precept of the Law, as man was a creature. (2) Vindicative juſtice, in reference to the curſe of the Law, as man was a ſinner; and he that ſhall give a perfect ſatisfaction to Juſtice muſt perform both theſe. (1) In reference to the precept of the Law, and the Remunerative juſtice of God, ſo God did require of his Son that he ſhould perfectly obey that Law that man had broken; and this obedience of Chriſt conſiſts [1] In this, That it muſt proceed from a nature perfectly anſwering the Law, Heb. 7.26. he was holy and harmleſs, &c. [2] Holy actions;Matt. 7.3. Joh. 8.29. Rom. 8.2, 5, 19,Matt 7Rom 8:2Rom 8:5Rom 8:19 he did fulfill all righteouſneſs, and it is becoming him ſo to do, He knew no ſin, neither was there guile found in his mouth. [3] Herein he did continue, and perſevere unto the end. He doth always the things that do pleaſe him, and theſe go unto Gods ſatisfaction and to our juſtification; as by Adams actual diſobedience many are made ſinners, ſo by Chriſts active obedience many are made righteous:Rom. 3. laſt. Dan. 9.23. Rom. 8.3.Rom 3Dan 9:23Rom 8:3 And he ſaith, he came not to deſtroy the law, but to fulfill it. And the way of the Goſpel doth not make void the Law but eſtabliſh it, and there are two parts that Chriſt muſt act, to finiſh tranſgreſſion, and make an end of ſin, and to bring in an everlaſting righteouſneſs; and therefore the righteouſneſs of the Law is ſaid to be fulfilled in us, and it is the righteouſneſs of the Law, and that which doth exactly anſwer the Law in all things:Ambroſ. It is fulfilled in us, while it is imputed to us. (2) In reference to the curſe of the Law and the vindicative juſtice of God, and herein are four things. [1] He muſt repreſent our perſons, and therefore he is called a ſurety, that muſt ſtand inſtead of the debtor, as the ſacrifice did dye inſtead of the man: And he is ſaid to bear our names in his heart, as the High Prieſt did upon his breaſt-plate, as one that repreſented all theſe before God; and therefore he is ſaid to be made ſin for us, and a curſe for us, and to ſuffer the juſt for the unjuſt: for us, that is, in our ſtead: Therefore we need not ſay, how can one perſon make ſatisfaction for ſo many thouſands? Truly there is a worth and an excellency in the perſon of Chriſt, equivalent to the perſons of all the elect, and he did as their ſurety, repreſent them all before the Lord. [2] He muſt bear their ſins, and all the guilt of them, 'tis all charged upon him;2 Cor. 5.21.2 Cor 5:21 He was made ſin for us that knew no ſin. The greateſt ſinner, ſays Luther, Chriſt was, becauſe he bore the ſins of all the elect of God; God did make to meet on him the iniquity of us all. Iſa. 53.6. Pſal. 40.12. Gal. 3.13.Isa 53:6Ps 40:12Gal 3:13He did confeſs our ſins as his own; Mine iniquities have taken hold of me: God did impute ſin to him. [3] He muſt ſuffer our Curſe: He hath redeemed us from the curſe of the Law, being made a curſe for us, the chaſtiſement of our peace was upon him, when God made his Soul an offering for ſin. [4] He muſt pay the utmoſt farthing, and that he did;John 16.10.John 16:10 of righteouſneſs: Becauſe I go to my father and you ſee me no more: It was an argument that the debt was paid; for the High Prieſt entred into the moſt holy place once a year; but I go to the Father where I ſhould never have come, if I had not diſcharged the debt; and I have done it once for all, and therefore you ſee me no more. He is gone into Heaven, he was taken from Priſon, he was put into the Grave as a Priſon, and as a Malefactor; but to ſhew that our debt was ſatisfied, the Lord ſent an Angel as a publick Miniſter of Juſtice,Pſal. 110. laſt.Ps 110 and did open the Grave, and gave him a releaſe; he did lift up his head, having drunk of the brook in the way. And all this Chriſt did perform, not of his own will meerly, and of his own accord; but he did it in obedience to a command, John 10.18. I lay down my life and take it again; for this commandment I received of my father: Thy law is in the midſt of my bowels, Pſal. 40.7, 8.Ps 40:7Ps 40:8it is the law of dying to be made a ſacrifice: And he ſaith, Pſal. 40.7, 8. In the volume of the book it is written of me, foreign, ſome do underſtand it of the Book of Gods Decrees, and ſo this of Chriſt was firſt, the Lord priviledging him to be the Churches head; in the firſt page of this Book it was written of him that he ſhould do his will: others underſtand it of the Book of the Scriptures, the Prophecies and Predictions of Chriſt in them; and the Lord, in them, did foretell what paſt between the Father and the Son at the Council Table of Heaven, before ever Chriſt came into the World; the Lord Chriſt ſaid, Sacrifice and burnt-offering thou wouldeſt not, it would not ſatisfie him; but thou haſt told the World of me, that it was thy will that I ſhould do it, and I am ready to obey,Gal. 4.4.Gal 4:4 &c. Thus was Chriſt made under the Law as our ſurety, and laid down p. 133an anſwerable price unto whatever the Law and Juſtice of God could expect of us. 2. Chriſt did whatever is required unto mans ſanctification. (1) He gathers them; Other ſheep I have, that are not of this fold, them I muſt bring in; Joh. 10.16. Joh. 8.39.John 10:16John 8:39it is ſpoken as a duty that lay upon him, which God required of him, I muſt do it, it is the will of him that ſent me, that of thoſe that thou haſt given, I ſhould loſe none, but raiſe them up again. (2) He muſt govern them, and erect a throne of grace in their hearts, and rule in them: Iſa. 40.10, 11. His arm ſhall rule for him, and he ſhall feed his flock, as a ſhepherd gathers the lambs with his arm. (3) He ſanctifies them, receives the ſpirit for them, and diſpenſeth it unto them, Iſa. 42.1, 2. He is my ſervant, I put my ſpirit upon him, and he ſhall ſhew judgment to the Gentiles. And therefore he went to Heaven as a publick perſon, as the ſecond Adam; and having himſelf received the Holy Ghoſt, he doth ſend forth the gifts and graces of it more abundantly; for Chriſt is in Heaven by vertue of Office, and it was neceſſary in that reſpect, that he ſhould depart from us, becauſe by Covenant he was to perform ſome acts of office in Glory, he was to go before and prepare a place for you. (4) To be their Advocate and plead their cauſe; and the word (as Cameron obſerves) is in oppoſition unto an accuſer,1 Joh. 2.1.1 John 2:1 Rev. 12.10. Satan is the great Accuſer of the brethren, he doth accuſe the brethren before God day and night: And we ſee, Zac. 3.1, 2. Satan ſtands at his right hand, as the manner of accuſing was in antient times (as we ſee in Jobs inſtance) but Chriſt makes anſwer for them; there is a difference between Chriſt as a ſurety, and as a publick perſon, who in the Law is to preſent another, and act for him as in his ſtead, as an Attourney or an Ambaſſador. (5) Chriſt is their Interceſſor, he offers their ſacrifices, and attains all mercies for them: He offers them ſacrifices mixed with his own odours;Iſa. 53. laſt verſ. Rev. 8.3, 5.Isa 53Rev 8:3Rev 8:5 for his blood is a ſpeaking blood, and it is always ſprinkled before the mercy ſeat. (6) He muſt come again and fetch them, and preſent them unto his Father, as a glorious Church before Men and Angels, ſaying, Here I am, and the Children that thou haſt given me: and this Chryſoſtom doth conceive to be the Kingdom, that is, the Church, which Chriſt ſhall give up unto his Father, 1 Cor. 15.24. 2. Now follows the promiſe, if Chriſt doth perform this in obedience to his Father, not ſeeking his own glory, but the glory of him that ſent him, God doth aſſure him (1) of aſſiſtance in his work, he ſhall have all the power of God ingaged to carry him through it, as Iſa. 42.4, 6. I will hold thy hand, and thou ſhalt not be diſcouraged, Iſa. 45.1. (2) Of acceptance, a ſacrifice of a ſweet ſmelling ſavour, and therefore compared unto odours; the preſentation of it ſhould be ſweet unto God, Rev. 8.4. (3) Of deliverance, that he ſhould not lye under the guilt of ſin, but be juſtified, Iſa. 50.8. For the debt was paid, and the bond was cancelled, juſtified in the ſpirit, nor under the power of death, it was impoſſible he ſhould be held by death, Thou wilt not leave my ſoul in hell, &c. (4) He ſhould have a ſeed, Pſal. 72.22. His name ſhall be continued amongſt his poſterity. Iſa. 5.3. He ſhall ſee his ſeed, and who ſhall declare his generation? (5) He ſhall have rule and dominion; a Kingdom, John 5.22. not only in the Church, but over all things to the Church, a providential, as well as a ſpiritual Kingdom, Eph. 1. laſt, Iſa. 42.4. He ſhall ſet judgment in the earth, Mic. 4.3. He ſhall judge among the Nations, and he ſhall govern as King of Saints, Rev. 11.17. (6) He ſhall have a worſhip and a glory, Iſa. 5.5. Nations ſhall run to thee, becauſe I have glorified thee: A name above every name, a worſhip from Men and Angels, Heb. 1.6. and a publick honour, as the Author of all their ſalvation at that laſt and great day, when he ſhall the judge the World in righteouſneſs, and ſhall come to be admired in his Saints, who ſhall be with him in Heaven for ever: For they ſhall enter into their maſters joy, and this is the reward the Lord promiſes Chriſt for his ſervices with which he comforts himſelf, Iſa. 45.4.

3. Unto theſe Articles both parties agree, and 4. they are bound by their own conſent. (1) Chriſt doth accept of this office upon the Fathers terms, and doth freely ſubmit unto the Fathers will; he takes the nature of man, and in that nature ſubjects himſelf, Iſa. 50.5. He gave his face to the ſmiters, and he did the work that the Father ſent him to do, and he failed not in a tittle thereof; and he doth it freely and cheerfully, 'tis as his meat and drink, Lo, I come to do thy will, O God. And he is now in Heaven by vertue of office,Pſal. 40.8.Ps 40:8 as he is God the Fathers ſervant, as our foreign, &c. (2) Upon theſe promiſes he doth exerciſe faith, and his ſoul reſts upon them, Iſa. 5.7, 9. The Lord will help me, my God ſhall be my ſtrength, Heb. 2.13. Pſal. 16.10.Heb 2:13Ps 16:10he is near that juſtifies me, he will not leave my ſoul in hell; and upon the Croſs he cries out, My God, &c. It is his God by Covenant; Chriſt is the higheſt pattern of believing, and as a publick perſon truſts God for all the benefits of the Covenant for himſelf and us. (3) The promiſes of this Covenant he doth follow by a continued Prayer; for he doth obtain it by Prayer, as we do, Pſal. 2.8. Ask of me, and I will give thee, &c. John 17.4. Now glorifie me, now let the glory of the Godhead ſhine forth in the humane nature, the time of my ſuffering being ended. (4) All the glory that Chriſt has now in Heaven and Earth, is nothing p. 134elſe but in performance of this Covenant, that the Father made with him, God hath exalted him, and he hath received the promiſe of the holy Ghoſt, Act. 2.33. Chriſt muſt firſt ſuffer, and afterwards enter into his glory, and he hath fulfilled it, and the Lord hath given him as a light to the Gentiles, Iſa. 49.8.Isa 49:8and for ſalvation to the ends of the earth. (5) He is in conſtant expectation of the full accompliſhment hereof, when the glory of Chriſt in his myſtical body ſhall be full, and his joy full, and his ſufferings full, and his enemies perfectly ſubdued, and his people perfectly glorified,Heb. 10.13.Heb 10:13 and all this by vertue of the Covenant that paſt between God and him, grounded upon the love and faithfulneſs of God in Covenant, being a God that keeps covenant for ever.

§. 4. Now the Uſes and Corollaries that follows from this part of the Covenant, which was made with Chriſt in reference unto the truſt that he hath undertaken, are many, and of very great uſe both for matter of inſtruction, and of practice.

Uſe 1. This gives us a great light into the election of Chriſt. The Scripture doth commonly aſſert, that he is the elect of God, choſen both to duty and glory, a work that he was to do,Iſa. 42.1.Isa 42:1 and a reward that he was to receive, and we are ſaid to be choſen in him, Epheſ. 1.4. which notes properly the order in which God elects his Saints. Firſt Chriſt God and Man, as the head, as primus foederatus, the prime ſederate, after whom, and in whom, in the order of nature all the body are elected, ſo that the grace of election begins firſt in Chriſt our head, and deſcends unto us in him, it notes the order in which we are elected, and not the cauſe of our election; not that we were firſt elected, and then Chriſt choſen by occaſion of our fall; but he is the firſt born in the womb of Gods election, The firſt born amongſt many brethren. Now the election of man is an act of ſovereignty, and meerly comes under the will of God,Rom. 3.Rom 3 He has mercy on whom he will have mercy: And as the Potter has power over the clay, &c. But Chriſt as God could not come under an act of his will, as election is, but by his own conſent, Epheſ. 1.5. It is according to the good pleaſure of his will, he is appointed Heir of all things, as he was the Son, he was haeres natus, a born heir, that being an act of his nature; but as the head of the Church, ſo he was, hares conſtitutus, a conſtituted heir, and comes under an act of Gods will. Chriſt was elected to be Gods great ſervant in reference unto man, and that under a double conſideration, (1) as a ſurety, (2) as an Advocate, or a common perſon: And in theſe two I conceive Chriſt as our repreſentative is ſet forth, (1) as a ſurety, that did undertake to do a thing for another, and doth by his own conſent bind himſelf thereunto, and when he hath done it for the party, then he is diſcharged of his bond, and the party alſo for whom he was bound unto the performance: And in this ſence Chriſt was made ſin for us, and laid down an anſwerable price for us; (2) as a common perſon, as one who perſonates another, and acts his part by the allowance and authority of Law; ſo that what he doth, is by the Law reckoned to be done by the perſon whom he repreſents, and a poſſeſſion taken by him, ſtands good in Law, as if it had been taken by the other: And this the Lord hath made Chriſt unto us, that according unto all ſorts of Laws among men, our redemption and ſalvation by him might be to declare his righteouſneſs;Rom. 3.25.Rom 3:25 that by all ſorts of legal conſiderations amongſt men it might hold good in a way of Juſtice: And unto theſe two great ends, as a double repreſentative of all men as the ſecond Adam, Chriſt was elected, and we in him, as in a common head. Now, though man as a creature ſubjected unto the ſovereignty of God, comes under an act of his will, yet the Lord Chriſt being the Son, and thought it no robbery to be equal with God, did not; and therefore as he did not ſuffer without his own conſent, (for a ſacrifice it could not be unleſs voluntary, the perſon having a power over himſelf and his own actions, and therefore the Lord did not by his authority impoſe it upon him whether he would or no) ſo his being choſen to it was by his conſent, that as he did chuſe you together with the Father, and had an equal hand in your election, I know whom I have choſen, and as you were from eternity given unto Chriſt by his Father in your election,Rev. 13.8.Rev 13:8 thine they were, and thou gaveſt them to me; ſo did Chriſt alſo conſent unto his own election, and it was not meerly by the appointment of the Father as an act of his will and ſovereignty, as the election of man was; but the Father did appoint him, and Chriſt did conſent unto that appointment and determination of the Father before the World began; and therefore as he became a ſurety by his own will, ſo he was by his own will appointed a ſurety and a common perſon for all the elect of God. And herein we ſee the great ground of the Covenant between God and Chriſt, before the World was: God did not chuſe Chriſt as a perſon that was to be choſen, as he did chuſe you, but The word was with God, God was the word, John 1.2. and there were tranſactions and conſultations between God and Chriſt before the world was, and upon the Fathers motion, and the Sons conſent, he was choſen unto this great ſervice, and you in him; ſo that the Covenant between the Father and the Son, doth reach as high as to be the great ground of the election of Chriſt unto this great ſervice and office that he hath undertaken: p. 135For God did not impoſe it upon him as an act of his dominion, but barely by his own conſent; and as he did not call him unto the execution without his own conſent, ſo his own conſent did concur unto his election, for election is an act of the will of God, and of his ſoveraignty; and as he was the Son, he could not come under an act of his will but by his own conſent.

Ʋſe 2 2. We may hence ſee how deep the plot of our Redemption and Salvation by Chriſt was laid; it was not a thing occaſionally taken up, and barely to ſerve a turne, but it was a plotted thing. I confeſs the Scriptures do hold forth the Incarnation of Chriſt to be the ground of his redeeming men that were ſinners; He came to ſeek and to ſave that which was loſt; and when we were weak, God commended his love to us in this, that he dyed for the ungodly, &c. But the foundation of this was laid in a deep counſel between the Father and his Son, at the Council-Table in Heaven before the World was; and the Covenant of mans Redemption was made with our ſurety before the Covenant of your Creation was made with you: And ſo much thoſe two words, Prov. 8.22, 23. the Lord poſſeſſed me, and the Lord anointed me, do neceſſarily import; and that word alſo, Mic. 5.2. His goings forth as from the days of eternity: Which, as Calvin expounds it, refer unto the Mediator as being head of the Church, and not unto his eternal generation, as is commonly expounded; and this is the ground of Chriſts delight with the ſons of men before the World was,Prov. 8.31.Prov 8:31 as thoſe whoſe names he had covenanted to bear, and whoſe perſons he had ingaged himſelf to repreſent before the Father: And this ſhews how the deſign of God from everlaſting hath been to ſave ſinners, and to glorifie himſelf in a way of mercy, and grace, through a Mediator: And it is the conſideration hereof, that is the greateſt ingagement in the World to ſinners to come in and return to him, becauſe God is in Chriſt reconciling the world, &c. 2 Cor. 5.19.2 Cor 5:19For he did undertake to repreſent your perſons as your ſurety and repreſentative, before the world was. (1) This Covenant made with Chriſt could not indeed actually take place as unto us till man was fallen, becauſe it was in the hand of a Mediator, and required ſatisfaction by way of a ſacrifice; but yet though it be laſt in execution, it was firſt in intention; and the Covenant of Works made in your creation, is only called the firſt Covenant in reference unto the relation and diſcovery of it unto us; but it was the Covenant of Grace in Chriſt that was the firſt Covenant in it ſelf, and firſt paſt between the Father and the Son from everlaſting; and this ſhews how exceedingly the heart of God was ingaged in it, before you were, before you had need of a Surety, for the Lord to appoint one, and enter into a Covenant with him to perform this work, for God to create the World firſt, and bring men into it, and for the Lord to take notice of mans neceſſity, of a help meet for him, before man did obſerve any ſuch want of himſelf, this was an argument of great love and care of God towards man; but to provide not only a meet help, but a meet Mediator, and to take care to provide for your ſalvation and his own glory therein, before he did proceed to your creation, this ſhews how ſtrangely his heart was ſet upon this great deſign of glorifying himſelf in the World in a way of Grace in your Salvation. (2) If he had only taken up this purpoſe in himſelf, it had ſet forth much love and good will; (for his Purpoſes and Decrees are immutable as himſelf is, and there can nothing ariſe, de novo, that ſhould cauſe him to change his purpoſe;) but more, that he proceeded herein to a treaty with his Son about it to be his Servant in this great work, to bring Jacob again unto him;Iſa. 49.Isa 49 and made a ſolemn Covenant paſs between theſe glorious perſons about it, and that thoſe thoughts ſhould delight them before the World began, and that the Lord ſhould beſpeak his Son with all the terms of dearneſs that can be to undertake this ſervice; Thou art my Son, this day have I begotten thee; and therefore being his Son, it was only an office fit for him; and as being his Son, there was all fitneſs in him, ſo there was all dearneſs to him; and by this Chriſt did, upon this motion of the Fathers, undertake this ſervice, and there was a ſolemn Covenant paſſed between them, Jer. 30.21. And thus the Lord did as it were bind himſelf and his Son unto this great work of your Salvation before the World was, not only laying his love, but alſo his faithfulneſs to pawn, though not in a Covenant to you before you were, yet in a Covenant to his Son; and therefore there was a promiſe of eternal life given us in him before the World began. (3) When he doth Covenant with Chriſt to be a Prieſt,Tit. 1.2.Titus 1:2 it is a Covenant that he confirms by an Oath, to ſhew that he doth never intend to alter and change his reſolution, Pſal. 110.4. The Lord has ſworn and will not repent, &c. Pſal. 110.4. Heb. 7.21.Ps 110:4Heb 7:21This Prieſt was made by an Oath by him that ſaid unto him, Thou art my Son; the Lord ſwore and will not repent, and this was from everlaſting; for then it was that Chriſt was firſt appointed or ſet apart to become a Prieſt. Now all this ſhews, how much the heart of God was in it: For the Word of God is as true as his Oath, and as infallible, and therefore if he had but ſaid it, it had been enough, for there is a greater ſtability in his Word than there is in Heaven and Earth; but yet it is obſerved by Divines, that between the Word of God p. 136and his Oath there is this difference, though the Lord ſpeaks the word, yet there may be ſome ſecret and tacite condition, or ſome ſubſequent declaration of the mind of God. As for Nineveh God ſaid, Within fourty days Nineveh ſhould be deſtroyed; yet there was an implyed condition of repentance, which being performed, the Judgement was not executed. And ſo to Ely, I ſaid that thy fathers houſe ſhould walk before me for ever, but now I ſay Be it far from me; and ſo the promiſe is reverſed; and it may be that is the meaning of the expreſſion in Numbers, You ſhall know my breach of Covenant: But if God ſwears, it ſhews the unchangeableneſs of his counſel, an abſolute act that nothing can ariſe de novo, and nothing can be ſuppoſed that can cauſe God to change it; he will never have a relenting thought for the pardon of ſins, and ſaving of ſinners for ever; and therefore he ſwore, and made him a Prieſt by an Oath; and this Oath ſome conceive to be the ſeal of God, by which he did in a ſolemn manner ſet apart his Son for this great office, and deſigned him to it from everlaſting:Joh. 6.27.John 6:27 John 6.27. Him hath God the father ſealed: So that as he has ſealed up his decrees concerning you, that they can never receive an alteration or change more, how changeable ſoever you be;2 Tim. 2.19.2 Tim 2:19 as 2 Tim. 2.19. The foundation of God remains ſure, having this ſeal, the Lord knows who are his; ſo he hath ſealed up alſo his Covenant with Chriſt, and that by an Oath: Now if it were but a Kings Seal, who could reverſe it? But this is the King of Kings. (4) We ſee that their hearts were much in it; for neither of theſe perſons ever repented of it to this day. [1] If God the Father would have repented, a man would have expected that it ſhould have been when he came to make his Son an offering for ſin: Oh! what relenting thoughts, and rolling of bowels had Abraham when his Son muſt dye, and he himſelf muſt have a hand therein, and become the executioner? So it pleaſed the Father to bruiſe him,Matt. 26.29.Matt 26:29 and Matt. 26.29. there is a neceſſity or an impoſſibility ſpoken of, and it lay wholly in the will of God; for ſo he adds, not my will, but thy will be done: If God could have changed his Will, Chriſt might have lived, and the Cup paſſed away; but God had covenanted to make him a ſurety, he had made him a Prieſt by an Oath, and his will could not change, he could not repent of it; therefore this Cup he muſt drink. Thus Iſa. 53.5. the ſame word is uſed, and it ſignifies, to beat a thing to pieces as in a Mortar; and God was pleaſed with it. Epheſ. 5.2. The offering of Chriſt was to God a Sacrifice of a ſweet ſavour; What made it ſo? Only the end; Finis dat mediis amabilitatem, the end gives ſweetneſs to the means: Had it not been for that, the Lord muſt needs have abhorred it. [2] And Chriſt accepts of the Covenant and never repented; he did never call back his word, or change his ingagement; he had the law of dying written in the middle of his bowels; as it was the pleaſure of the Lord, ſo it was his; with deſire have I deſired it; and I have a baptiſm, and I am ſtraitned till it be fulfilled.

Ʋſe. 3. Thence we ſee the ground of the pardoning of all the ſins of the ancient Saints under the firſt Teſtament, Rom. 3.25. Heb. 9.15. The debt was not paid, and the Sacrifice was not offered, and yet their ſins were pardoned, and their ſouls ſaved; it was by vertue of the Covenant and ingagement of Chriſt unto God the Father; there was blood of Bulls and Goats, and that could only ſignifie Chriſt, but could not ſatisfie God; but when Chriſt came and performed the Covenant, now he ſatisfied for the tranſgreſſions under the firſt Teſtament, and in this reſpect he was a Lamb ſlain from the beginning, (though offered in the latter days of the World) becauſe the Covenant immediately from the fall of man took place, and God looked upon him by virtue of this Covenant as our ſurety, and required all of him.

Ʋſe 4. It is a mighty ground of Faith that all ſhall be performed; for if theſe glorious perſons could break Covenant with you, yet they will not break one with another; therefore ſurely (1) on Gods part all his promiſes unto Chriſt ſhall be made good, every knee ſhall bow taken him, all his enemies ſhall become his footſtool, all the perſecuting Monarchies ſhall be taken down, and the ſtone without hands ſhall fill the earth, and the Mountain of the Lord ſhall be exalted upon the top of all the Mountains, and the Kingdoms of the earth ſhall become the Kingdoms of the Lord. And Zach. 6.8. There is a ſpirit that in a way of providence will never leave ſtirring up the ſpirits of men, till this great work be effected: For the Lord hath ſaid, Sit thou at my right hand, till I have made thy enemies thy footſtool: And he ſhall have a name written upon his right hand and forehead, King of Kings and Lord of Lords. (2) On Chriſts part, if he might diſregard us now he is in Heaven, yet his Covenant and ingagement is unto the Father of Heaven, he hath promiſed and vowed obedience; and therefore, as he hath as our ſurety performed all that which he was bound to in his ſtate of humiliation, ſo he will alſo do in his ſtate of exaltation and glory, apply all the benefits of his death, and attain all for you that he hath purchaſed for you, and will come again to fetch you; for he aroſe as your ſurety, and he is exalted as your repreſentative, and is gone to Heaven as your forerunner; and therefore he vvill ſurely gather in his p. 137Saints, compleat their number, and perfect their Graces, and their light; The light of the moon ſhall be as that of the ſun, and the weak ſhall be as David, for courage and boldneſs in the cauſe of God; and the ſtronger Chriſtian that was before as David, Zach. 12.8. Heb. 12.27.Zech 12:8Heb 12:27ſhall have even the courage of an Angel of God before him.

5. When you ſee God making good his Covenant unto Chriſt in any of the parts of it, rejoyce in it: If you loved me you would rejoyce, becauſe I go to the father; Love does divide griefs, and multiply joys: He is your Husband, your Head, your Friend, and Surety; in the good that is beſtowed upon him you may have a ſhare. Now when the Lord plucks down Enemies, defeats Counſels, ſhakes Mountains out of their places, works great changes in the earth, the foundations are caſt down, all this is but to make a place for the throne of Chriſt, that he may be exalted in the earth, and that this Stone may fill the earth, Rev. 11.16, 17. There be great breaches made by God in the World; but the Saints do rejoyce in them as Paul did, though he Preached the Goſpel in much affliction; yet ſo Chriſt be Preached and exalted, whatever become of me, I do and will rejoyce. So though I undergo never ſo much, yet all this while God is performing his Covenant unto Chriſt, for his ſake we ſhould be glad.

Ʋſe 6. Pray unto God that he would perform his Covenant to his Son, Phil. 2.5. The things of Chriſt are, and ſhould be very precious to a gracious Soul; and a man ſhould ſeek unto God for the accompliſhment of all things concerning his Son; and there are no Prayers that come up unto the Lord with ſo much acceptation as thoſe do: If you deſire to know whether Chriſt prays for you in Heaven, and takes care for you, ſee what affections he works in you, to pray to God for the accompliſhing of the promiſes made unto Chriſt: while he was upon the earth, his great care was for you, when his death drew near, yet he takes care to comfort you, John 14.1. And when he was near his ſufferings, yet he lays up prayers for Peter beforehand; and now he is in Heaven, he is not ſo taken up with his own glory, but that his care is towards his people; he hath ſeven eyes and ſeven horns, Rev. 5.7.Rev 5:7perfection of wiſdom and power for your good: Now as he lays out himſelf for you, ſo do you for him alſo, and preſs God with his ingagement to his Son, and he can deny thee nothing, let thy prayers be for the Kingdom of Chriſt, and the accompliſhment thereof, ſay Thy Kingdom come, Let the Lord reign, and let his name be exalted, Pſal. 7.2.Ps 7:2and let his comeing in glory be haſtened, when he ſhall be made glorious before men and Angels; let us always ſay, Come Lord Jeſus, come quickly.