to the Ransoming of his Chosen from sin and misery it may there fore well be called the Covenant of Redemption If the Son of God became a Redeemer by his own Consent freely and was determined unto it before the World began it infers according to our Capacity that there was something propounded to him and that he did accordingly accept of it The Transactions between the Glorious Divine Persons Infinitely Transcend our Understandings but if we will form a Conception of them it must be after this manner and God is pleased so to declare it unto us that we may be able to entertain it in our Faith and in as much as this stands among the Decrees of God in which there is the whole Idea of this work and it is in all of it ratified unchangeably there must together with the mention of all those things which relate to it be also a final and determinate conclusion about it all must be ratified In this regard the Counsel of Peace is said to be between them both Zech. 6. 13. hereupon also the proposal of it by the Father to the Son is represented under the form of a Covenant Hypothetically propounding both a Condition and a Reward Isa 53. 10. and in Psal 110. 7. there is a Connexion which amounts to the same thing for in a Copulate Axiom where there are things joyned together that are consequent the one upon the other it bears the force of a Connex and so it is in the Text and this may suffice for the evidence of the thing or that there is such a Covenant CHAP. 4. Of the Parties in the Covenant of Redemption IT follows now that we come a little nearer make a more distinct Survey of this Covenant according to the Light afforded us concerning it in the Word of God I shall therefore here explain it in such things wherein the special nature of it and its difference from other Covenants may be discerned especially the Covenant of Works and the Covenant of Grace and here may these things be Enquired into 1. Who are the Parties in this Covenant 2. Whence this Covenant had its rise or what was the ground of its being made 3. When it was made 4. Whether it be a Covenant of Works or of Grace 5. Who are Covenanted for 6. What are the Articles of it 1. Who are the Parties in this Covenant A. It is a general Observation that in all Covenants there are two Parties and there can be neither less or more for the notion of a Covenant belongs to the Head of Relation which hath but the Relate and the Correlate and cannot exceed If then there are divers parties they suppose divers Covenants In the Covenant of Works God and Man immediately were the Parties In the New Covenant they are God and Man thro' the Interposition of a Mediator unto whom both Parties have a respect But in the Covenant of Redemption they are God the Son This is agreed on among all those that acknowledge such a Covenant but under what consideration it is debated with reference to each party and may be here particularly Explained 1. God is one Party Psal 89. 3. I have made The Party that speaks there is God himself But it may be asked whether he be to be considered Essentially or Personally and so is to be applied to the Father In the former Description given of this Covenant I have expressed it as belonging to God the Father There are some Divines who would have it taken Essentially and assigned to the Deity considered in the Essence and not in any particular Subsistence lest otherwise the Holy Spirit the Third Person in the Sacred Trinity should be excluded from being personally concerned in this Covenant This Debate needs not be eagerly pursued being easily reconcileable here then observe 1. That the Decree in which this Covenant is to be found is properly an Essential Act or belongs to all the Three Persons in common as they are one in the Essence Acts properly personal are only such as flow from their Relative Properties or at least have their Foundation in these Relations The Decrees is an act of Divine Counsel exerted by the Divine Will which is undivided and common to the three persons and thus the Deity is the one party Covenanting because the Essential acts of the Trinity are undivided Joh. 5. 17 19. 2. That in these Essential Works the Scripture frequently observes a personal propriety and an order of working according to the order of their Subsistence and manner of working so that in whatever work any one persons order of Subsistence and manner of working doth principally appear it is by way of specialty ascribed to that person not because that person is alone in it but because God doth herein manifest himself to us most clearly in such a manner of being or Subsistence The Father is the first Person hence beginning Works are Attributed to him as Election and Creaâ—ion The Son is the Second Person and therefore secondary works are ascribed to him such as Redemption The Holy Ghost is the Third and Last Person and therefore finishing works are given to him such as Application The Father works of himself by the Son and Spirit The Son works from the Father by the Spirit The Holy Ghost works from them both Joh. 5. 19. 16. 13. and this Order is to shew the Oecononomy of the Divine Persons Now in this regard Essential Works may have a peculiar Appropriation to a person not exclusive but inclusive of the other 3. That Jesus Christ in making mention of this Covenant acknowledgeth the Father to be the Party whom he had Indented withal See Psal 2. 7 8. the mentioning of the Son here spoken to and owned points us to the Father under the Personal Relation So also in Psal 89. 26. which Psalm hath a proper reference to this Covenant and how often in the Gospel have we Christ declaring his Mission to be from his Father more particularly in John 17. he challengeth of him the performance of the Promises of this Covenant and truly as this Covenant is the beginning of all our Salvation and the spring or Original from which all the good that we hope for so it is fitly attributed to him who is the first of the persons 2. The other Party is the Son of God the Second Person in the Trinity who is Coeternal with the Father The Covenant being Eternal there could not be any party in it but one who was an Eternal Person Whosoever is engaged in a Covenant which is a voluntary act must be presumed to Exist either in himself or in his Representative Nor is this disputed whether the Son of God be the other party but yet there is no little difference in the notions about the qualility or respect in which he stands as a party in this Covenant The Son of God is considered under a treble notion 1. Meerly as he is a Divine Person and so is
latter the Grace of God which was so made way for is to be applied In the former the Law was to be fulfilled by Christ in the latter the Gospel is to be complied with by man In the former Christ was made one party in the latter he stands as the Mediator between both parties 1 Tim. 2. 2. 5. In the former God Covenanted for us in the latter he Covenants with us there he promised us to his Son here he promiseth himself to us But though these are two Covenants yet there is a near Conjunction between them and the latter hath a manifold dependance on the former yea such as all the Believers solid comfort and permanent hope ariseth from it yea indeed all the Grace that there is in this Covenant derives from that as a stream from a Fountain and this may be observed more especially in five respects 1. The Covenant between God the Father and God the Son was that which opened the way for his Covenanting with his people Had not that Covenant been first made this would never have been heard of The Covenant which God Indents with his people is wholly of Grace in all the parts of it as it is made by him from the foundation to the top-stone of it there is no other voice to be heard but that of Grace Now had there not been an Antecedent Covenant which man had some relation unto this might immediately and without any previous prepication have entred into Grace is free else it were not Grace and God might have exprest it to whom he saw meet But when we consider how it was with man when this Covenant was declared viz. that he stood under an Old Covenant of Works and was related to it as a Transgressor the Precept of it being violated by him and the Curse of it having taken place on him and the Justice of God standing obliged to the fulfilling of the Articles in that Covenant which God had engaged in it stood up as an high Wall of Separation between God and Man and called for vengeance to be executed upon him according to his Earnings nor could it be appeased without full satisfaction given to it for the Injuries done it by the sinning Creature All mankind stood thus Condemned and Men of Death Hence it was necessary that without a Covenant of Reparation interposing there could not be a Covenant of Salvation Had not this great Transaction past the Covenant of Works must of necessity have taken place and we must have been judged and condemned and for ever destroyed by it God must be Just in being gracious he must not deny himself or any of his Attributes Mercy and truth must correspond and how could that be as the case stood had there not been such a transaction as this If Justice had not interposed Grace might have proceeded without any more ado but because God must be Just in Justifying a sinner there must be provisâ—ion made that he may be so So that this Covenant of Redemption may be looked upon as the procuring cause of the Covenant of Grace it opened the door to it removed the obstructions that would else have impeded it and made the way for God to be gracious to poor sinning man and save him without any injury done to his justice or violence offered to his law Here it was that all was laid in that needed to satisfy that to the utmost farthing and when that is once appeased and its mouth stopt so that it hath no more to say Grace hath now its full and free scope In this regard we shall find the Apostle reducing of our Salvation to this Covenant which was made with Christ before time as the Root and Original of it 2. Tim. 1. 9. 2. The Application of the Grace of the Covenant of Reconciliation whereby any of the children of men are brought into that Covenant and truly entituled to all the good which is therein promised to the Children of God bears an entire respect to the Covenant of Redemption That all the Children of men are not taken into the New and Everlasting Covenant is certain That all those to whom it is offered in the Gospel do not cordially embrace it is also evident upon observation So that the reason of the difference cannot be because some do hear of it and others do not That any refuse to come into this Covenant and remain in their unbelief when they are outwardly called is their own fault and it will be charged upon their wilfulness Joh. 5. 40. But that any do entertain it and actually close in with the terms of it and believe in Christ for salvation is not of themselves or by any power of their own but of God Eph. 2. 8 And if he should have done no more towards their believing than he did to the other they would have been for ever under their unbelief Now there must be some reason assigned why God applies it to this and not to the other This cannot be in the Creature because all are alike Children of wrath and equally guilty and filthy in their natural state as born Eph. 2. 3. It must then be in God And as the Covenant of Redemption was a result of his meer good pleasure so the Application of the Grace of the New-Covenant is an act of his faithfulness to his promise to Christ in that Covenant Hence when God comes with his Converting Grace to bestow it upon any when he powerfully perswades the man to receive the word of truth and accept of Jesus Christ upon his offer and terms and passeth by that other who sits by him and leaves him to despise and make light of the Grace exhibited to him he evermore hath his eye upon and proceeds according to the tenour of this Covenant So that those who were Covenanted for by Christ and given him of his Father are brought into the Covenant of Grace by the Holy Ghost The Spirit of God when he comes to make the Gospel Efficacious unto the salvation of sinners by putting them into the Covenant of Grace he takes his measures by this Covenant he reads those ancient records observes who they were by name that were given to the Son of God in that transaction he addresseth these with his power and causeth them to hear his voice that they may live we have such an expression in Acts 15. 48. as many as were ordained to Eternal life believed Yea and our Saviour Christ lays that down as a Rule which never fails John 6. 37. All that the Father giveth me shall come unto me Christ first redeems them by Price and then the spirit delivers them by Power he first buys them out of the hands of Justice and then the Holy Ghost comes and fetcheth them out of the Prison of Sin and from under the Power of Satan and enlargeth them So that the Covenant of Grace in respect to the extensiveness of it to the Subject is made just as large as the
arising from it the Glory of One God in Three Persons is the design which was laid in it or if we consider the mutual obligation they stand equally bound each of them to the terms which he Undertakes Now for a more distinct and particular view of these Articles it may be Enquired 1. What were the common Terms between both the Parties 2. What were the Obligations lying upon each Party by himself 1. What were the common Terms between both Parties A. They were such as these that follow viz. 1. That a certain number of Mankind should be made the Monuments of Rich Grace or That the Glorious Attribute of Grace should be exalted in the Eternal Salvation of a Definite Company of men and to this Article belongs the consideration of mans being Created in his Integrity put under a 〈◊〉 and permitted to fall from it and make himself miserable in order to the making way for the Illustration of this Grace That such a thing should be was voluntary on Gods part and therefore there past a Decree for it and this being Essential it belongs to all the Three persons Hence the Scripture speaks of mens being Ordained or appointed to Glory and of their being Elected or Chosen to the Kingdom which expressions denote this eternal designation which was agreed upon and so past between God Father Son and Spirit see ' 1. Thes 5 9. Mark 13. 20. 1 Thes 1. 4. 2 Thes 2. 13. and all this was with an eye to the glorifying of the Grace of God Eph 1. 6. 2 That in order to the Illustration of this Grace in mans Salvation the first Covenant should be Satisfied in all the demands of it That whatsoever that required should be fully responded The consideration of mans being under a Law-Covenant and forfeiting himself to the Curse of it being supposed in the former Article there is a Proviso that the Covenant shall not be baulked and that therefore the Salvation intended should make no breach upon nor offer any violence to the Rule of Justice but that it should in all points be complied withal and mans Salvation be so effected as that no jot or tittle of the Law should pass for so it is brought about Math. 5. 18. and that Justice and Peace should agree in one Psal 85. 10. that God should be Just in Justifying of the sinner Rom. 3. 26. 3 That in order to the accomplishment of this great affair there should be a sutable and sufficient Redeemer provided who should undertake this work and accomplish it in all things that were requisite for the compleating of it The agreement about a Redeemer still belongs to the common consent among the three Divine Persons according to our distinct conception of it for it is an act of absolute Divine Soveraignty to accept of Satisfaction at the hands of any besides the proper Offender the case being Criminal it must therefore proceed from that Soveraign Will of his to determine that it should be so from whence alone it could be a thing acceptable to God when therefore Christ appeared in the Execution of his Work God declared his acceptableness to him by a voice from Heaven Mat. 3. 17. 2. What were the Articles peculiar or the Engagements lying upon each party by himself A. Such there were and here in general we are to observe That though the Parties were equal in their Covenanting yet in the Covenaâ—t one Party Indented to be Inferiour to the other The Son of God was to take to himself a Nature in which he was to be his Fathers Servant hence he is so called Isa 42. 1. and because there was something to be done by him first in order to his meriting of that which he was to receive of his Father for it this may first come under our consideration Here then 1. We may consider the Engagement which the Son took upon himself The work of Redemption was laid upon his Shoulders he was the party agreed upon and consenting to take that Province upon him in his own person and it may suffice to speak generally of this and so his Undertaking may be comprized in two things 1. He accepted of and took upon him to perform the work of Redemption and thereby he received the Relative Title of Redeemer from Eternity To this the Scripture bears witness when it tells us that he was the Lamb slain from the Foundations of the World Rev. 13. 8. and when it saith that we are Chosen in him to obtain Redemption by him Eph 1. 4 7. which Scriptures clearly express his designation to this Office 〈◊〉 Work and this being personal hence there was not only the Father Propounding but the Son also consenting and accepting so that this amounts properly to one Article of the Covenant for we cannot rationally suppose a person free sovereign and under no natural obligation to it to be designed constituted and set apart to an Office without his own free and voluntary consent Hereupon it follows that on this very score or account all the old Testament believers dying before his appearing in the flesh went to heaven upon the credit of his undertaking having their sins discounted and their happiness conferred upon them in the merit of that satisfaction and obedience which he had engaged for 2 He undertook and engaged to do all that which was requisite for the performance and accomplishment of this Redemption and this is necessarily inferred upon the former He who takes upon him to do any work engageth himself to do all that without which the work cannot be done What this was will appear both by taking a view of that which was needful for mans recovery from misery and being restored to favour and happiness and by observing what it was that the son of God did actually perform Whatever Christ did go thorough here was according to the foreknowledg and determinate Counsel of God i. e. the Covenant between God the Father and the Son and this was summarily in two things 1 That he would assume to his person the nature of man and thereby put himself into a capacity of performing Redemption work That the Covenant was made with the Son of God not considered as God man but only as Son hath been already made to appear This undertaking then is to be considered as an Article belonging to it and it must needs be so for the Son of God could not be appointed to be a Man but by a Covenant because his consent was absolutely requisite in such an appointment it being a Covenant between equals as is granted on all hands hence we must either unnecessarily multiply Covenants or else assign it unto this The Scripture mentions no more but three covenants in which God is concerned about man viz that of works that of Grace and this of Redemption and it must belong to this if to any of these for in the other two men themselves are parties Besides the Humane Nature to be assumed needs not to be