The Doctrine of the Covenant of Redemption, Chapter 10

The Doctrine of the Covenant of Redemption · Chapter 10

p. 65CHAP. 10. The neceſſity of this Covenant, in order to Mans Salvation.

IT may be enquired what ground there was for ſuch a Covenant as this? or, what reference Mans Salvation hath to it, and dependence upon it? and the enquiry into this will ſerve to ſet forth the Rich Grace of God to man, in thoſe Ancient Thoughts he had for him; and here in general it may be aſſerted, That there was a neceſſity for ſuch a Tranſaction to paſs. But that this neceſſity may be rightly ſtated; I ſhall firſt obſerve what ſort of neceſſity it is, and then clear it up.

1. A thing may be ſaid to be neceſſary in a double reſpect, viz. Abſolute and Hypothetical; and there is a great difference between theſe.

1. Abſolute Neceſſity, which may alſo be called Natural, is ſuch as flows from the very nature and being of the thing. p. 66Thus we ſay the fire burns neceſſarily, becauſe it is a natural quality of it, and inſeparable from the form.

Thus it is natural and neceſſary for God to Love Himſelf; for the Father to Beget the Son, for the Holy Ghoſt to proceed from them both. Whereas there are other acts of God which are not Natural, but meerly voluntary; as the Creation of the World, the making theſe and thoſe ſorts of Creatures, and many the like.

2. Hypothetical or Conditionate Neceſſity is when upon the ſuppoſition of one thing to be done, there is ſomething neceſſary in order to it without which it cannot be done: ſo that though it be not neceſſary to do the thing, yet if he will do it, he muſt needs do thus or ſo in order to the accompliſhing of it; and this neceſſity flows from the connexion of things one with another. An end is not attained without the uſe of means; and there are means that are proper, on which the attaining of the end hath dependance, or without which it cannot be reached; ſo that if he will not miſs of his deſign, a perſon muſt neceſſarily uſe the means that are ſo connected unto it; and when there are various means or divers ways to compaſs p. 67the deſign, the neceſſity is more looſe and diſjunct, it being indifferent as to this or that, but yet it muſt of neceſſity be one of them. But when the Medium is but one, it is then a reſtrained neceſſity; either this way or not at all. Now the Neceſſity under conſideration is not of the firſt ſort, or Abſolute, but of the Second, viz. Conditionate.

2. For the more clearing up of this, let it be conſidered.

1. That God was under no natural neceſſity to Save any of Fallen Mans Poſterity. There was no tie of Nature upon him, to give a pardon to, and beſtow Salvation upon any of that Ruin'd Progeny. He might have Damned them all, without any injury to himſelf, or wrong done to them; and that he did not …o do, is a fruit not of Compulſion, nor of Nature, but of his meer Good Will, Rom. 9. 18. No man can give any other reaſon of the thing it ſelf, than that which he gives of the choice of the Subject in particular. The ſame reaſon why he chuſeth this man, and not the other, is to be aſſigned why he chuſeth any at all, and that is, becauſe it ſo ſeemed good unto him, Mat. 11. 24. for they were all equally capable.

p. 682. That hence God was not under any natural neceſſity of engaging in this Covenant, for the bringing about the Redemption of men. If the effecting of the thing were arbitrary to him, then the Indenting about the doing of it muſt needs be ſo too. If God might have left the whole Race of Mankind to have periſhed for ever; and that he doth not ſo do is contingent, i. e. free and voluntary; than whatſoever refers unto the deſignation or appointment of it in the Decree muſt proceed from the Soveraignty of his Will: and hitherto this Covenant is to be referred. Yea, indeed if it had been natural, the notion of a Covenant made about it had been impertinent; the fixing of a Decree concerning it, had been ſuperfluous; for what occaſion is there for a Decree about natural actions?

3. That natural Neceſſity deſtroys the very nature of a Covenant. For, a Covenant is a voluntary obligation between perſons about things wherein they enjoy a freedom of Will, and have a power to chooſe or refuſe. It is a deliberate thing wherein there is a Counſel and a Conſent between Rational and free Agents. It is true, a perſon may be a Subject, and ſo under the Duty of Conſenting in p. 69a Covenant; ſo was Adam at the Firſt: but ſtill the act of conſent it ſelf, is the act of a Cauſe by Counſel; and therefore it is not abſolutely neceſſary, ſo as that he could not but do it.

4. Whether there be a natural or abſolute neceſſity, in regard of the Nature of Gods Juſtice and Holineſs, that there ſhould be a counterprice paid to make ſatisfaction for ſin, in order to the ſinners ſalvation, may be diſputed, I know this aſſertion is by ſome defended againſt the Socianians, & as ſtifly denied by other who are no Socinians, & ſuppoſe that there are other things in Scripture ſufficient to confute them. That becauſe God is naturally Holy & Juſt, therefore he muſt needs puniſh ſin either in the Sinner, or in his Surety, ſeems not to be evident. To ſay that God could not by his abſolute Lordſhip have Saved a Sinner without a Mediator, looks as if it laid him under a neceſſity beyond what the Scripture will warrant. It is true;

1. That Holineſs and Juſtice are Divine Eſſential Perfections. Every Attribute of God, is God diſplaying of himſelf to us after ſuch a manner: and though theſe are manifold as they come to our underſtandings, yet they are in him one and the ſame undivided Being. They are the p. 70things by which he maketh himſelf known to the Creature: and if he were not ſuch an one in himſelf they would be a falſe Repreſentation, which is blaſphemy to ſuppoſe. If there were no Creature to be the Subject of the Application of theſe, yet God would be, and is everlaſtingly Holy and Juſt: for if he will make himſelf appear to be ſo in his Works, it is becauſe he is ſo in his Nature.

2. That in all his Works of Efficiency, he aims at the Declaration of the Glory of his own Perfections. What elſe is the Declarative Glory of God, but a diſplay of his Eſſential Glory to the Creature, ſo far as he ſees meet? He had all in himſelf before there was a World; but he would have a World to be a Mirrour of his Perfections; and thoſe to be in it who ſhould be able to read them, and acknowledge him therein; and therefore theſe are to declare it, Pſal. 19. and he is ſaid to be known by them.

3. That hence he contrived all in a con…ecency for the expreſſing of his Eſſential Natural Perfections, and that by his Infinite Wiſdom. It muſt needs be acknowledged and aſſerted, that God had a reſpect to thoſe Attributes of his, which he would make known to the World, in p. 71the laying out of all his Works of Efficiency in the Eternal Decree. Hence we have eminent diſplays of Gods Holineſs, in the Diſpleaſure that he diſcovers againſt Sin; and of his Juſtice in that he will not let it go unpuniſhed. He therefore orders his Works ſo as theſe ſhall have their remarkable manifeſtation, Pſal. 145. 17.

4. That the nature of Sin, as Sin, moſt properly appears in that it is againſt God, and therefore cannot but be hateful to him in regard of his Holineſs. Holineſs is God bound for his own Glory, and therefore ſet againſt whatſoever ſtands in the way of it. We cannot then conceive, but that upon ſuppoſition of Sin committed, God is provoked, and cannot poſſibly approve of it, bat abhors i., Pſal. 5. 4, 5. Heb. 1. 13.

5. That there is an eminent diſplay of Gods Holineſs and Justice, in the witneſs which he bears againſt Sin, by reſolving to puniſh it either in the Sinner or his Surety. Certainly God doth herein appear to be Glorious in Holineſs, and eminently Juſt. It gives a clear and manifeſt declaration of it to the Conviction of all: and indeed, were it not for that it ſo doth, God would never have put things in this way; for the Affair was contrived p. 72for this very end: and Gods manifold and unſearchable Wiſdom appears in his contriving theſe means, ſo admirably ſuited to the advancement of his end, Pſal. 9. 16.

But that from hence the Puniſhment of Sin with Eternal Death, proceeds from a …atural neceſſity, is a further enquiry. That …in deſerves it, is not to be doubted, but that God is naturally obliged to puniſh it ſo, and cannot be God unleſs he doth, needs further conſideration: and there are theſe things which may be thought of about it.

1. That Holineſs and Juſtice are conſidered in Efficiency as Relative Attributes. …ivines diſtinguiſh of thoſe Attributes which appear to us in the conſideration of Gods Sufficiency; and thoſe that are diſcovered in his Efficiency. Theſe latter are called Relative, becauſe there is a Relation to the Creature evidently appears in the diſplay of them; and ſuch are th…ſe. H…lineſs is ſeen in Gods managing all the Affairs of the Creature ſo as to gain Glory to himſelf by all. Juſtice, in Gods ſtanding by his own Law, and the terms of the Covenant which paſt between him, and Rational Beings: ſo that theſe do ſuppoſe the Reaſonable Creature p. 73as the Subject in which they are manifeſted, and a Tranſaction between God and them, as the ground of that proceeding: and therefore the declaration or diſplay of them terminates on the Creature.

2. That the puniſhment of Sin according to theſe, muſt alſo terminate on the Creature. For God to Hate Sin, may be conceived to be in himſelf: but to puniſh it, muſt have a Subject on which it falls, and that is a Creature, who is puniſhed: and this proceeds from the Relative conſideration of theſe Attributes, with regard to the Declaration of them. Puniſhment is the Execution of a juſt Sentence unon a delinquent: and we may conceive Juſtice to be in God Eſſentially as a Perfection; and conſequently anger, which is nothing elſe but his juſt diſpleaſure at Sin: but not ſo puniſhment, which is a tranſient thing, and paſſeth on the Subject puniſhed.

3. That hence puniſhment is to be reckoned to Gods works of Efficiency, of which the Rule given by Divines is, Omne opus ad extra eſt Contingens. That all Gods Acts or Works out of himſelf are Contingent, as they are oppoſed to neceſſity of nature; i. e. they might have p. 74been, or they might not have been. That they are voluntary acts of Choiſe, and depend on his Will. Whatſoever concerns any Second Being, was at Gods pleaſure, as to his treating with it, and his Diſpenſations of himſelf unto it.

4. Hence all the Works of Efficiency are the Executions of a Free, Decree, Eph. 1. 11. It refers to all Gods Diſpenſations both of Creation and Providence: whatſoever God doth by neceſſity of nature, needed not to have paſt into a Decree. The Decree is acknowledged by all the Orthodox, to be a voluntary Deliberation and Determination of a moſt free agent, preſcribing to himſelf an Idea or method for the order and way in which he will carry on thoſe Affairs he intends to manage, and although there is a ſort of freedom which is conſiſtent with neceſſity; yet a thing cannot be both naturally neceſſary, and yet arbitrary, becauſe theſe two are contradiſtinct.

5. There was Gods abſolute Soveraignty or Lordſhip in making of the Decree. We may ſee Infinite Wiſdom, Holineſs, Juſtice, Grace, in the contrivance it ſelf: and reaſon good, for it was contrived on purpoſe for the Declaration of theſe: but in the contrivance it ſelf, his p. 75Supream abſolute Liberty was aſſerted: and therefore the Apoſtle reduceth the anſwer to all the Diſputes and Upriſings of mens hearts, unto this, Rom. 9. 20, 22. If God Decree, he cannot do it otherwiſe than as God; But yet he uſeth his holy pleaſure in it.

6. That the Puniſhment of Sin muſt have ſome referrence to the perſon, and terminate there. If we conſider Sin abſtractly and ſeparately, as it is an obliquity, we cannot conceive how or after what manner it can be puniſhed: The penalty of it therefore muſt bring it under the conſideration of a Guilt which it leaves upon the Sinner, and by vertue of it expoſeth him to puniſhment. The Sinner is the guilty perſon, and the Sin is his, and therefore if Sin be neceſſarily puniſhed, it would conſequently follow, that the Sinner in perſon muſt be puniſhed, becauſe the Sin is his, and the ſpot of it cannot be Tranſlated. If then this Guilt may be removed to another, it argues that there is an arbitrarineſs in the puniſhing of it.

7. Hence the transferring of the guilt and puniſhment of Sin from the Sinner to his Surety, ſeems to plead againſt this natural neceſſity: becauſe, if the penalty p. 76be removed, the Offender may eſcape and therefore Sin may go unpuniſhed in him: and that God will not remove it from him but in a way of Tranſlation ſeems to be voluntary, becauſe he hath contrived it as a way moſt ſuitable to advance the Declarative Glory of his Juſtice and Grace. It is moſt certain, that Chriſt in ſuffering for Sin, ſuffered Arbitrarily; there was the higheſt Soveraignty expreſſed in it. The pardoning of the Sinner hereupon is equally Arbitrary, and refers to the Covenant of Redemption: and how this ſhould be conſiſtent with Relative Justice, except God had a Soveraignty in regard of the thing it ſelf, is very hard for any to tell.

8. That Mercy and Grace are alſo Divine Perfections. Theſe are equally God with the other. They are Divine A…ttibutes, and are as much Eſſential to God, as his Holineſs and Juſtice, though they are alſo Relative in the manifeſtation of them. When God ſhews himſelf merciful and gracious in pardoning Iniquity, Tranſgreſſion, and Sin, he ſhews himſelf to be God, which he ſhould not do, if theſe were not his Innat… Perfections. Theſe are therefore Letters of his Name, Exod. p. 7734. 6, 7. and by theſe he gives us to know him.

9. Hence we may ſeem to argue as ſtrongly, that God Pardons Sin by neceſſity of nature, as well as Puniſheth it. For ſurely he is gracious as well as Holy and Juſt; and then by conſequence God could no more have avoided pardoning than puniſhing of Sin: but we are aſſured that his Grace proceeds according to his good pleaſure, Rom. 9. 18. 21, 22. Beſides, it is to be remarked that Gods Holineſs appears in the Illuſtration of every one of his Attributes, and getting himſelf a Name thereby.

Theſe conſiderations ſeem to have their weight. But it muſt be confeſſed that Gods Judgments are a great deep, and Sobriety becomes us in our enquiry into the grounds and cauſes of them. Sin is nothing leſs becauſe God pardons it, and the neceſſity of the interpoſing of a Surety for the procuring of this pardon, will be built upon another ſure Hypotheſis, which the Scripture is full for, and this leads to the next thing, viz.

2. Poſitively; there is a Connex or Conditional Neceſſity of this Covenant, which p. 78we may take the account of in a few Concluſions.

1. That God, by his Relative Juſtice, ſtands firmly engaged to puniſh Sin. Here let it be obſerved.

1. That there is a Rule of Juſtice. Juſtice appears in doing that which is right. There muſt be ſomething that muſt fix the bounds betwixt right and wrong, or elſe there is no ſcope for Juſtice to exert it ſelf. Juſtice appears in the manifeſtation of Gods Righteouſneſs: but that cannot be manifeſted, nor can the Creature be brought to confeſs it to him, in reſpect of his Works, but by being convinced that he doth that which is right: and that muſt be by reducing it to a Rule of Righteouſneſs. God in Soveraignty may do what he will with the Creature; and that is Juſt in it ſelf, becauſe he can do no wrong. But Justice is here conſidered in diſtinction from his Arbitrary Supremacy, and therefore muſt have reſpect to a Rule; this is implied, in Gen. 18. 25.

2. That Gods Decreeing Will is the Rule of his Relative Juſtice. The Decree laid out the Rule: for God is Lord and Law-giver. The Law of Gubernation, is the Rule of Government. Mens Laws p. 79are called their Decrees, becauſe they deliberate about them, and then Decree them, and ſo make them authentick. Gods Decrees are Laws, becauſe in them he hath voluntarily determined how to Govern the Creature: and though his Wiſdom hath ſuited them to the natures of the Creatures to be Governed; whence the Light of Nature may make great diſcoveries; yet his Fiat makes them authentick: and there are ſome poſitive ones too. We Define Juſtice, to be a conſtant reſolution to do that which is right: now Gods Will is the meaſure of that which is right: and as in the Decree he laid out his own Efficiency, ſo alſo the Creatures Duty; and hither the Rule muſt refer. The Creature is his, and therefore he may preſcribe to it, and it ows him Obedience. It is therefore obſervable, how often when God publiſheth his Edicts, he gives no other reaſon for them, but, I am the Lord, q. d. it is my will and pleaſure, and who dares to Cavil at it.

3. That the firſt Covenant made with Adam, and the Law therein given him, was an expreſs of this Decree concerning the duty of men, and the rewards of Obedience and Sin. It was becauſe God had purpoſed thus to proceed with man, that p. 80he publiſhed to him this Law, with the Sanctions of it; wherein he aſſured him, that if he obeyed he ſhould live, but if he tranſgreſſed, he ſhould die, Gen. 2. 17. and therefore what God hath ſaid on this account, he is reſolved to purſue it, Ezek. 18. 4. This Tranſaction is repreſented under the notion of a Covenant, to ſignify that there was a mutual obligation: not only did God oblige man in it, but himſelf too; and here was, as it were, a publication of the Edict or Decree, that man might know what God was reſolved on, and upon what ground he himſelf ſtood.

4. Hence man by his fall coming under a Law of Death, Juſtice is ſtrongly engaged to ſee the Law Executed, according to the true intent of it. God having given to man a Law, according to which he was to ſtand or fall, he muſt in Juſtice judge him by the Law. Now Gods Holineſs, Juſtice, Truth, Righteouſneſs, Immutability ſtand all concerned in it. Upon this account, Chriſt aſſures us of the neceſſity that not one ſyllable, Letter, or point of the Law muſt fall to the ground, in Mat. 5. 18. yea, God himſelf ſwears that he will do Juſtice, Deut. 32. 40. &c. and indeed, becauſe p. 81God was reſolved to make ſin a foil, on which he would draw the Colours of his Holineſs, in the diſplays both of his Juſtice and Grace, he therefore inviolably fixed this Law or Covenant.

2. That hence Relative Juſtice requires that if ſinning man be pardoned, his ſin muſt be ſatisfied for according to this Law, in a Surety. Here lies the ground of the neceſſity. If any ask, why need God to lay a ground for ſuch a neceſſity, if he could by his Lordſhip have pardoned Sin without a Mediator? it is eaſily replied, who are we to call him to an account? and it may as well may be demanded, why did God let man fall into ſin to neceſſitate the Intervention of a Surety? ſurely he could have kept him from it, as he did the preſerved Angels It is enough, Infinite Wiſdom contrived the way for his own Glory, and Who ſhall teach him, who is most High. Here then let it be obſerved.

1. That the Covenant of Works did not exclude the Intervening of a Redeemer, to take up the matter between God and the Sinner. It is true, it did not make mention of ſuch a thing; nor was it then meet to tell man, that if he ſhould undo himſelf, he ſhould be repaired by another: that was not an Article accommodated p. 82to a Covenant of Works; but it was reſerved for another Covenant, viz. that of Grace. But there was no obſ…acle there, or proviſion againſt it; for indeed that Covenant was one of the Media for the Illuſtration of the Glory of Grace, and therefore it could not in Wiſdom be made obſtructive to it. God is the beſt Interp…eter of his own mind, and he hath thus expounded it, by decla…ing that he hath ordained his Son to be the Repairer of the Breach, and to Redeem us from the Law, Gal. 4. 4, 5. That when the Law could not Save us, he ſhould, Rom. 8. 3. and by making of ſo many precious P…omiſes to all that believe in his Son, of Pardon, Peace, Salvation; of delivering them from the Curſe of the Law, &c. God therefore purpoſed this when he gave the …irſt Covenant, though he did not reveal it till afterwards.

2. Yet the Covenant of Works poſitively and inexora…ly requires Satisfaction for all the breaches made upon it. It will have Reparation for all damages, and Thunders Curſes upon all that become Tranſgreſſors of it in any one Arti…le, Gal. 3. 10. and God, whoſe honour ſtands engaged to it, to ſee that there p. 83be no injury offered to it, will take care that it ſhall be anſwered to the leaſt punct… lio, Math. 5. 18. This Law being at firſt given for a Rule of Relative Justice, muſt be exactly kept to: ſo that there is no indulgence to be expected.

3. Hence without the coming in and undertaking of a ſufficient Surety, there can be no diſcharge to man who is become a Delinquent. The Scripture tells us that the Sinner is Guilty: that he is bound faſt; that he is concluded, or ſhut up under Sin. The word that is Tranſlated, is in danger, Mat. 5. 21. Signines, is held faſt. It is a Metaphor from a condemned man, who is manacled or fettered againſt the day ſet for his Execution. Now the Law ſets no ſuch at liberty, but by an exchange. If it remove the Curſe by taking it off from the Sinner, ſome other muſt become a Curſe in his room, Gal. 3. 12. 2 Cor. 5. ult. and it muſt be one that is ſufficient; one that can and will make reparation for that Sin; otherwiſe the Sin is not legally puniſhed.

3. That none but the perſon of the Son of God could be a ſuitable and ſufficient Surety for ſinning man. This will beſt appear, if we conſider, what was requiſite in ſuch a Surety, viz.

p. 841 He muſt be one that might be both God and Man in One Perſon. The nature of this Suretiſhip, having a reference to the Law of the firſt Covenant, required that he muſt be Man, becauſe it was Man that had ſinned, Heb. 2 14. The nature of the work to be done in this ſtate of Suretiſhip, made it neceſſary that he ſhould be God, as will appear in the following Conſiderations. Now, though the reaſon why this beſt ſuited the Second perſon in the Trinity, rather than any other, be abſtruſe to us, yet in the Oeconomy of theſe affairs, it better became the Son than any of the other perſons. It was meet that the Father ſhould appoint the perſon, and that the Holy Ghoſt ſhould finiſh this Affair, which is done in Application: but Redemption, which muſt Intervene, beſt ſuited the Order of perſonality, to be the Province of the Second Perſon.

2. He muſt be one whoſe Obedience muſt be of equivalent worth to that of all thoſe for whom he became a Surety, and whatever may be pleaded in point of Active Obedience, that that of a meer man might anſwer the Covenant; for the Firſt Adams would have done, if he had ſtood, who was but a meer man: yet as to Paſſive Obedience or Suffering, Adam could not expiate his p. 85own Guilt by ſuffering, much leſs that of his poſterity, who are every one of them become guilty. It could not be any leſs a perſonage that might engage on this account than the Son of God, the Law elſe could not have been ſatisfied, but violence muſt have been done to Relative Juſtice, if the Debtor be diſcharged before all his Debts are paid. He muſt be one that could put an Infinite merit into his Obedience, who could do this: and who but the Son of God had this ability?

3. Hence he muſt be one able to bear and not ſink under the weight of all the wrath which man had pulled down upon himſelf by his Sin. Now this was Infinite Wrath, and therefore the power that was requiſite for the ſuſtaining of it, muſt needs exceed that of a meer Creature. This was the Glory of his Redemption, that the Work was laid upon one who was mighty to Save, Iſa. 63. 1. Pſal. 89. 19. If he had broken under it, the deſign had ſurely miſcarried, and the Salvation of Fallen Man had ſtill been left an hopeleſs thing.

4. He muſt be one whom God the Father could accept of, and take content in. None could force a Surety upon him; no Law tied him to accept of any; p. 86it was his meer pleaſure to do it: had he refuſed it from one that was never ſo ſufficient, it had been no Injuſtice. Needs therefore muſt it be one in whom he could confide, whom he could truſt, and devolve this work upon: and ſuch only was his own Son. There was none found in Heaven or Earth beſides; but of him he gave that Teſtimony, Math. 3. 17.

5 He muſt be one who bare us good will, and took delight in the work of Redemption. It was certainly a very great Love to Mankind that could move him to engage in ſuch an Undertaking as this; to expoſe himſelf to ſo ſore a Travail of Soul, and ſubmit to undergo ſuch grievous things as it was requiſite for him to do in the making of ſatisfaction to the Juſtice of God, and anſwering all the demands of the Law, and t…ere was none but the Son of God that encertained ſuch a reſpect for poor man in his miſery: but he did, Prov.. 8. 31. &c. Ezek. 26. 5.

4. That the Son of God could not become actually engaged to be mans Surety, ſo as that our Redemption ſhould be ſecured by it, but only by a Covenant: p. 87and this will be manifeſt in the conſideration of theſe things.

1. It was abſolately free for the Son of God to chuſe whether he would be a Redeemer, and Surety, or no. The Son of God is a Divine Perſon, and hath all perſonal properties belonging to him: Now one thing proper to a Perſon is, to be Intelligent, and by conſequence to have a power of Election. Chriſt was no Surety by nature; it was none of his either Eſſential or Perſonal Properties: and he could not be ſo by Coaction, for he is the Eternal Jehovah, and therefore cannot be compelled. The Apoſtle plai… ly aſſerts his full liberty in this matter in Phil. 2. 6, 7.

2 God the Father was not abſolutely bound to accept any ſatisfaction at th… hands of a ſurety. Had the Son offered it, yet his Suretiſhip could not have bee… authentick, but by the intervention of th… Fathers voluntary conſent. I… God ha… ſaid, and reſolved, that fallen man ſhould bear his own puniſhment, and there ſhould be no ſubſtitute accepted in …i… room, who ſhould have oppoſed him? he had Juſtice on his ſide; man wa… the ſinner, yea and he did ſo ſay concerning the fallen Angels, and therefor… p. 88they are all of them reſerved in everlaſting Chains. The caſe was criminal, and an exchange of an offender for an innocent perſon to ſuffer in his room, is ſcarcely allowable among men, to be ſure, the Judge may righteouſly refuſe it. Nor did it flow from Gods natural love to mankind; for he had as much for the Angelical nature, and for the reſidue of men who were not included in this Covenant: it muſt then be of his free choice.

3 Hence it follows, that neither could the work be ſure to be done, nor the reward of the work be certain to be received, but upon mutual compact or agreement. There could have been no ſecurity on any hand without it; and therefore without this it could not have been a certain truth from eternity, that the Son of God ſhould, in fulneſs of time, come into the world, and become a Saviour; the contrary to which the Scripture aſſures us. Now to ſum up all that hath been ſaid on this account; the Neceſſity of this Covenant lies in theſe few following Concluſions.

1 That mankind ſtands under a Covenant of works, which requires Obedience p. 89of him, and threatens diſobedience with death. This Covenant being made with Adam, as the head of mankind, it included all his poſterity, who were to ſtand or fall with him, in the firſt trial of his Obedience.

2. That Divine Juſtice ſtands engaged to this Covenant to ſee it rigorouſly performed according to the true intent of it. Hereby was man reduced to that exigency, that in caſe of Diſobedience, he muſt unavoidably dy, either in himſelf or in his ſurety, Juſtice, lying in the way, muſt be ſatisfied, if mercy appear.

3 That man is fallen under, and thereby became forfeited to the law, and liable to the execution of the ſentence of it. It was not his Original ſtate, but his Apoſtaſy that reduced him to this exigency: but by reaſon of that, Divine Juſtice hath him in chaſe, and is purſuing him to Death.

4 That God will ſave a reſidue of that company, and deliver them from the wrath to come. For, if God had purpoſed in himſelf to have deſtroyed all mankind, and to make his wrath known in their perſonal eternal ſufferings, there could have been no neceſſity for a Covenant of Redemption. Juſtice had its full ſcope p. 90to take place, upon man, being expoſed unto it by ſin; but mercy had that lying in its way which left it no room for the exerting of it ſelf without ſuch a Tranſaction

5. That for this end he will provide a Redeemer for men. He will lay in to make this Salvation ſure, and open a way wherein he may not deny himſelf, but be both Juſt, and the Juſtifier of all thoſe that believe in his Son: and that, when mans caſe ſhall call for it; when his miſery ſhall ſtand in need of ſuch a courſe to be taken for its ſuccour, the remedy may not be to ſeek: In all theſe reſpects it was neceſſary, and that becauſe.

1 Without a Redeemer Justice and mercy could not have met in agreement in the ſalvation of fallen man, either there muſt have been a Claſhing between theſe two Attributes, or elſe man muſt have been for ever under the wrath of God. If there had been no Redeemer, there could have been no ſalvation according to the Oeconomy of the diſpenſation of the firſt Covenant.

2 The Futurition of a Redeemer depended abſolutely on this Covenant. Here it had its foundation and riſe, as hath p. 91been already proved. Thoſe promiſes, compacts, and engagements between God the Father and God the Son, gave the fututition to Chriſts coming into the World, doing the work of Redemption, and receiving all the Rewards conſequent upon it.

3. If this Redeemer had not come into the World, and performed the work of mans Redemption, then

1. Man had continued for ever in a ſtate of Condemnation. He had remained in the ſame condition with Fallen Angels, an hopeleſs, forlorn, miſerable Creature. If Chriſt had not died, we had been without any Hope, for it is by his Death that we are delivered, Rom. 8. 14. But for this, the Condemnation which fell upon us for ſin, muſt needs have remained irreverſible, and we muſt all have periſhed indubirably.

2. Grace had been without its declarative Glory. That Attribute, which he had a deſign ſignally to advance, and to make himſelf known in and by, to Eternal Admiration, had miſt of this Illuſtration, and never been thus ſpoken of. Socinians indeed labour to perſwade us, that the Satisfaction of Chriſt for Sin, deſtroys the notion of Grace appearing p. 92in the Salvation of Sinners, and denies the freedom of his mercy in his ſaving of them; and therefore they will acknowledge no ſuch Satisfaction. But it is a very great miſtake, for this is the very thing which enhaunceth this Grace of God, and puts a great many wonders into the Declaration of it; for though it is not to be denied, that for God to have ordained that ſinful man ſhould, upon the Confeſſion of his Sins, and voluntary ſubmitting of himſelf to Gods Soveraignty, have received a free pardon of all his ſins, would have been a glorious declaration of free Grace, and ſo a wonderful condeſcendency in God, thus to have paſt by the high affronts which are by mans ſin offered to his glorious Name; yet, to conſider, that when man was become ſo involved or intangled by a righteous, and yet a rigorous Law, as that there was no poſſibility of his being ſaved without the Death of a Surety for him; and that no leſs a perſonage would ſerve for this than the Eternal Son of God; that the Father ſhould voluntarily ſpare him out of his own boſome, yea and freely appoint him to this Office, that he ſhould by ſubmitting to the Law, yea doing and dying p. 93in our nature and ſtead, become a Saviour for us, that ſo we might not die but live, and mercy might flow down to us, through his being made a Sacrifice for us, and ſuffering the whole weight of Gods wrath on our account; this makes Grace to be the more gloriouſly reſplendent, yea, and raiſeth it up to the higheſt pitch of admiration that can be imagined.