Quest. XXXI.

QUEST. XXXI. With whom was the covenant of grace made?

ANSW. The covenant of grace was made with Christ as the second Adam; and in him, with all the elect, as his seed.

As the covenant of grace is opposed to that which was made with Adam, as the head of mankind, so it is considered in this answer, as made with the second Adam, and, in him, with all his elect, who are described, by the Psalmist, as a seed that should serve him, which should be accounted to the Lord for a generation, Psal. xxii. 30. and the prophet Isaiah, speaking of them, says, He shall see his seed, Isa. liii. 10. In explaining this answer, we shall consider,

I. What we are to understand by a covenant in general, and more particularly how it is to be understood, as used in scripture. The word commonly used in the Old Testament,[89] to signify a covenant, being taken in several senses, may be better understood, by the application thereof, in those places, where we find it, than by enquiring into the sense of the root, from whence it is derived. Sometimes, indeed, it signifies such a compact between two parties, as agrees with our common acceptation of the word, especially when applied to transactions between man and man; as in the covenant between Abraham, and those neighbouring princes, that were confederate with him, where the same word is used, in Gen. xiv. 13, and in the covenant between Isaac and Abimelech, mentioned in Gen. xxvi. 28, 29. and in that between Jonathan and David, in 1 Sam. xx. 16, 17. in all which instances there was mutual stipulation, and re-stipulation, as there is in human covenants; and, for this reason, some apply those ideas to the word, when it is used to signify God’s entering into covenant with man.

But there is another acceptation thereof when God is represented as making a covenant with man which is more agreeable to the divine perfections, and that infinite distance there is between him and us; therefore we find in several places of scripture, that when God is said to make a covenant there is an intimation of some blessings which he would bestow upon his people, without any idea of stipulation, or re-stipulation, annexed to it: thus we read, in Jer. xxxiii. 20. of God’s covenant of the day and night, or that there should be day and night in their season; and, in Gen. xi. 9, 10, 11. of God’s establishing his covenant with Noah, and his seed, and every living creature, that all flesh should not be cut off any more, by the waters of a flood. And, in Ezek. xxxiv. 25. when God promises to cause evil beasts to cease out of the land, and that his people should dwell safely in the wilderness, and that he would confer several other blessings upon them, mentioned in the following verses; this is called, his making with them a covenant of peace. And, when God promises spiritual blessings to his people, in Isa. lix. 21. he says, This is my covenant with them; my Spirit that is upon thee, and the words that I have put into thy mouth, shall not depart out of thy mouth, nor out of the mouth of thy seed, nor out of the mouth of thy seed’s seed, saith the Lord, from henceforth, and for ever.

Moreover, sometimes the Hebrew word, which we translate covenant, is used to signify a statute, or ordinance, which God has established, or appointed, in his church: thus, in Numb. xviii. 19. when God ordained, that Aaron and his sons should have the heave-offerings of the holy things, he says, These have I given thee, and thy sons and thy daughters with thee, to be a statute for ever, and adds, in the words immediately following, It is a covenant of salt for ever, before the Lord.

And as for the word used in the New Testament,[90] by which the LXX generally translate the Hebrew word, before-mentioned, in the Old Testament, this signifies the same thing; so that both the words imply little more than a divine establishment or ordinance, in which God gives his people ground to expect promised blessings, in such a way, as redounds most to his own glory; and at the same time, they, who are expectants thereof, are not exempted from an obligation to perform those duties, which this grace obliges them to, and which will be an evidence of their right to them.

And I cannot but farther observe, that among other acceptations of the word, especially as used by the apostle, in his epistle to the Hebrews, in chap. ix. 15-18. it signifies a Testament; which word some who treat on this subject, rather choose to make use of, than to call it a covenant, being warranted so to do, by the sense given of it in this scripture; and their reason for it is, not only because, as the apostle says, it was confirmed by the death of the Testator;[91] but because they conclude, that this more conduces to the advancing the grace of God, in this dispensation, than to style it a covenant, in that sense, in which the word is commonly used, when applied to other matters: but I would rather acquiesce in that medium, betwixt both extremes, which some have given into, who join both the ideas of a covenant and a testament together[92], and style it, in some respects, a covenant, and, in others a testament. If it be called a covenant, they abstract from the ideas thereof, some things, that are contained in the sense of the word, as applied to human contracts, and add to it other things, contained in a testament; such as the giving or bequeathing certain legacies, as an act of favour, to those who are denominated, from thence, legatees, interested in those gifts that are thus disposed of by the will of the testator. Or if, on the other hand, we call it a testament it seems very agreeable, to this dispensation, to join with it the idea of a covenant, more especially as to what contains the concern of Christ herein, as the Head thereof, or the Person in whom all the benefits, contained in this testament, are first reposed, as they are purchased by his blood, and, as the consequence thereof, applied by his Spirit. And this agrees very well with the subject-matter of this answer, in which the covenant is said to be made with him, and with the elect in him, as well as with what is contained in that answer immediately following, in which the covenant of grace is described in such a way, as they describe it, who say that it was made with believers. This is necessary to be premised, that we may not, in our explication of this doctrine, advance any thing which is inconsistent with its being a covenant of grace: and, that we may farther consider this matter, we shall proceed to shew,

II. What there is in the idea of a covenant, as we generally understand the word, when applied to signify a contract between man and man. In this case, there are two parties, one of which is said to stipulate, or enter into a covenant with the other, in which he makes a proposal, that he will confer some favours on him, upon certain conditions, provided he will oblige himself to fulfil them; and the other party complies with the proposal made, and, in expectation of those advantages, consents to fulfil the conditions enjoined, and accordingly is said to re-stipulate; as when a person engages another to be his servant, and to give him a reward for his service; and the other consents to serve him, in expectation of the wages which he engages to give him: in this case, each party is supposed to be possessed of something, which the other has no right to, but by virtue of this contract made between them: thus the servant has no right to the rewards, which his master promises, nor has the master any right to his service, but by mutual consent. Each party also proposes some advantage to himself, and therefore, when they enter into this agreement, they are supposed, in some respects, to stand on a level with each other. No one will enter into a covenant with another, for the performing that which he had an antecedent right to; nor will any one engage to perform any service, as a condition of his receiving those benefits, which he had a right to, without any such condition enjoined on him. Moreover, when two parties are said to enter into covenant with one another, they are supposed, in some respects, to stand in need of some things, which they had before no right to; one party needs the reward proposed; the other, the service which he enjoins, as a condition of his bestowing it. These things are generally supposed, and contained in contracts between man and man.

III. When God is said to enter into covenant with man, what method soever we take to explain this federal transaction, we must take heed that we do not include in it any thing that is inconsistent with his infinite sovereignty, or argues him to be dependent on his creatures, as though he had not an antecedent right to their obedience, which he demands in this covenant, or it were left to man’s arbitrary will whether he would perform it or no. Though men may be said to have some things in their own power, so that one has a right to that, which another has no right to, but by his own consent, and are entirely left to their liberty, whither they will consign over that right, which they had to it, to another, who could not otherwise lay claim to it; yet this is by no means to be applied to man when considered as having to do with the great God. The best of creatures have no right to any thing, separate from his arbitrary will; and therefore though stipulation and re-stipulation are proper words, when applied to a man’s covenant, they ought not to be made use of, when we explain this covenant between God and man.

IV. Though the parties concerned in the covenant, as explained in this answer, to wit, God the Father, and Christ the Head of his elect, are both divine Persons, so that one of them is not infinitely below the other, as man is below God; and therefore it is more properly called a covenant, in this respect, than that which God is said to enter into with man, (and, if stipulation and re-stipulation is, in any respect, applicable to the divine dispensation, it may be applied in this case:) nevertheless, there are some things, which are implied in the idea of a covenant between man and man, that cannot, consistently with the glory of these divine Persons, be contained in this federal transaction between them; particularly, as he that enters into covenant with another, proposes some advantage to himself hereby: thus a master, when he stipulates with one to be his servant, is supposed as much to need his service, as the servant does the wages that he promises to give him; there is a kind of mutual advantage arising from thence: but, in the covenant of grace, whether God be said to make it with man, or with Christ, as the Head of his elect, the advantage that arises from thence is our’s, and not God’s. In this respect, what was done by Christ, made no addition to the essential glory of God, or the divine blessedness, any more than man can be said, in that respect, to be profitable to him: thus some understand those words of the Psalmist, as spoken by our Saviour, when he says, My goodness extendeth not to thee, but to the saints which are in the earth, Psal. xvi. 2, 3. and this agrees very well with some other things, contained in the same Psalm, which are expressly, in other parts of scripture, applied to him; and, if so, then the meaning is, that whatever glory God the Father designed to demonstrate by this federal transaction with his Son; yet he did not, as men do, by entering into covenant with one another, propose to receive any addition of glory from it, as though he were really to be profited thereby.

Again, when men enter into covenant with one another, they are supposed to have different wills, and accordingly they might refuse to enter into those engagements, which they bring themselves under, as well as comply with them; the obligation, on both sides, is founded in mutual consent, and that is supposed to be arbitrary: but, when we consider the eternal compact between the Father and the Son, we must conclude, that though they be distinct as to their personality, yet, having the same essential perfections, the will of the Father and the Son, cannot but be the same. Therefore when many, who explain this doctrine, represent one as proposing, the other as complying, with the proposal; one demanding, the other expecting, and each depending on mutual promises, made by one to the other, this, it is true, seems to be founded on some scripture-expressions to the same purpose, wherein the Holy Ghost is pleased to condescend to make use of such modes of speaking, which are agreeable to the nature of human covenants, as he does in various other instances; nevertheless, we must not so far strain the sense of words, as to infer, from hence, any thing that is inconsistent with the divine glory of the Father and the Son. And to this we may add, that no act of obedience can be performed by a divine Person, in the same nature, as there cannot be an act of subjection in that nature, which is properly divine; and consequently when we consider Christ, in this respect, as entering into covenant, and engaging to perform those conditions, which were insisted on therein, these are supposed to be performed by him, as Mediator, or God incarnate, in his human nature; and, in this respect, he is the Head of the covenant, which is made with him, and, in him, with the elect. Therefore we must suppose, when we speak of a covenant between the Father and the Son, that, whatever be the will of the Father, the same is the Son’s will; and whatever conditions the Son consented to perform, as stipulated in this covenant, it was in his human nature that the work was to be done; and therefore it is well observed, in some following answers, that he, who is the Head or Mediator of this covenant, is, as it was absolutely necessary for him to be, both God and man, in one Person. But of this more hereafter.

V. There are several expressions used, in scripture, that give us sufficient ground to conclude, that there was an eternal transaction between the Father and the Son, relating to the salvation of his elect, which, if explained agreeably to the divine perfections, and consistently with the glory of each of these divine Persons, is not only an undoubted truth, but a very important article of faith, as it is the foundation of all those blessings, which are promised, and applied to us in the covenant of grace, in which is all our salvation and our hope. Here let it be considered, that, when we speak concerning a covenant, as passing between the Father and the Son, we understand thereby, that there was a mutual consent between them both, that the work of our redemption should be brought about in such a way, as it was, by our Saviour, when this eternal agreement had its accomplishment; and accordingly the Father is said to have set him up, as the Head of his elect, from everlasting, Prov. viii. 23. and ordained, that he should execute those offices, which he was to perform, as Mediator, and receive that revenue of glory, that was the result thereof; and the Son, as having the same divine will, could not but consent to do this; and this is called, his eternal undertaking; and, both these together, are styled the eternal covenant, between the Father and him.

For the proof of this doctrine, we might refer to those several scriptures that speak of our Saviour as called, and given for a covenant of the people, Isa. xlii. 6. and fore-ordained, 1 Pet. i. 20. to perform the work which he engaged in, in the behalf of his elect; and also consider him as consenting to do every thing for his people, which he did in time, and to stand in every relation to them, that was subservient to their redemption and salvation, which he could not but do, as having the same divine will with the Father; and without his consent, it could not properly be said that there was a covenant between them. We might also prove it from those several scriptures, that speak of him, as sanctified and sent into the world, John x. 36. to act as Mediator, sealed by the Father, John vi. 27. and receiving a power to lay down his life, and take it up again, John x. 18. that so he might answer the great end of our redemption thereby; and also, from his being empowered to execute the offices of a Prophet, Priest, and King; confirmed in his priestly office by the oath, Psal. cx. 4. Heb. vii. 21. of the Father, sent by him to execute his Prophetical office to those whom he was to guide in the way of salvation; and, as God’s King, set on his holy hill of Zion, Psal. ii. 6. When we consider all these things done, on the Father’s part, as antecedent to Christ’s acting as Mediator, and, at the same time, when we compare them with other scriptures, that speak of the Son, as consenting to do the will of God, or complying with his call, willing to be and do whatever was necessary, to secure the great ends designed thereby; when we consider him, as taking the human nature into union with the divine, not without his own consent thereunto, and as bearing the punishment due to our sin, which it would not have been just for God to have inflicted, without his will or consent; I say, this mutual consent between the Father and the Son, that those things should be done which were subservient to the redemption and salvation of the elect, which the scripture is very express in giving an account of, these are a sufficient foundation for our asserting, that there was a covenant between the Father and the Son relating thereunto.

But now we shall enquire, more particularly, into the sense of those scriptures, on which this doctrine is founded. And here we cannot wholly pass over what we read, in Psal. cxix. 122. Be surety for thy servant for good; and Hezekiah’s prayer, in Isa. xxxviii. 14. I am oppressed; undertake, or be surety, for me. The Hebrew words are the same in both places, and signifies, not barely to confer some privileges on persons, but to do this under the character of a surety; and therefore when David and Hezekiah pray that they may be delivered, either from their enemies, or their afflictions, by addressing themselves to their Deliverer under this character, it must be supposed that they understand him, as having undertaken to be a Surety for his people, which is a character that belongs only to the Son. And since it is so evident, that his Mediatorial work and character was so well known to the Old Testament church, as their salvation was equally concerned herein with ours; and, since they are often represented as addressing themselves to him by faith and prayer, it seems more than probable that he is so considered in these texts, when it is desired that he would be surety for them, namely, that as he was appointed by the Father, and had undertaken, by his own consent, to stand in that relation, they pray that they might be made partakers of the benefits arising from thence.

There is also another scripture, in which the same word[93] is used, which seems to be applied to our Saviour, viz. in Jer. xxx. 21. Their nobles, or, as it ought to be rendered, in the singular number, their noble, or magnificent person, shall be of themselves, and their governor shall proceed from the midst of them; and I will cause him to draw near, and he shall approach unto me; for who is this that engaged his heart to approach to me, saith the Lord? This sense of the text is very agreeable to several other prophecies, relating to the Messiah’s being of the seed of Israel; and when it is said, I will cause him to draw near, and he shall approach unto me, it implies, that he should sustain the character, and perform the work of a surety, in the behalf of his people, for that is the proper sense of the word there used; for who is this that hath engaged his heart unto me? that is, who is there, among the sons of men, that dares engage in this work, or is qualified for it? Or it may be understood with a note of admiration; that is, how glorious a person is this, who hath engaged his heart, or (as it was determined that he should) has freely consented to approach unto me, that is, in so doing, to act as a surety with me for my people! And that this is a more probable sense of the text, than to suppose that it is meant either of Zerubbabel, or some other governor, that should be set over them, after the captivity, appears, if we compare it with ver. 9. in which it is said, They shall serve the Lord their God, and David their king, which can be meant of none but Christ, inasmuch as David was dead; and none that sat on his throne, or descended from him, can be called David in this place, because divine worship is said to be performed to him, which could not be done without idolatry, which no true sense of scripture can give countenance to; and this is a character given of our Saviour in other scriptures: thus, in Ezek. xxxiv. 24. I will be their God, and my servant David a Prince among them; and, in Hos. iii. 5. They shall seek the Lord their God, and David their King, and fear the Lord and his goodness in the latter day; that is, they shall adhere, and give divine worship, to the Messiah, whom their fathers rejected, when they are converted, in the latter days. Now it is this David, their King, who is said to have engaged his heart to approach unto God; and then, in the words immediately following, ver. 22. God reveals himself, as a covenant-God, to them, which is the consequence of Christ’s engaging his heart to approach unto him: Ye shall be my people, and I will be your God. Now this proves an eternal transaction between the Father and the Son, in that the Father wills, or determines, that he shall draw near, or approach to him, as a surety, and the Son consents, in that he has engaged his heart to do it; and all this with a design that his covenant should be established, and that he should be a God to his people.

There is another scripture which proves that there was a federal transaction between the Father and the Son, from several expressions therein used, namely, in Isa. xlii. 1, 6. which is, beyond dispute, spoken concerning our Saviour; for it is applied to him in the New Testament, Matt. xi. 18-21. Herein God the Father calls him his Servant, as denoting that it was his will, or (to use that mode of speaking, which is generally applied to covenants between man and man) that he stipulated with him, to perform the work which he engaged in, as Mediator, to which he is said to be called in righteousness; and, with respect to his human nature, in which he performed it, he is styled God’s elect, as fore-ordained hereunto, and the person in whom his soul delighteth, as he is glorified by him in the faithful discharge thereof; and, that he might not fail therein, God promises to hold his hand, and keep him; and, as the result of his having accomplished it, to give him for a covenant of the people, for a light of the Gentiles.

And elsewhere, in Isa. xlix. 8, 9. which also appears to be spoken to Christ, not only from the context, but from the reference to it in the New Testament, 2 Cor. vi. 2. In an acceptable time have I heard thee, and in a day of salvation have I helped thee; and I will preserve thee, and give thee for a covenant of the people, to establish the earth, to cause to inherit the desolate heritages; that thou mayest say to the prisoners, Go forth; to them that are in darkness, Shew yourselves, we have a plain intimation of his being ordained by the Father to perform that work, which he was engaged in, as Mediator; and his being given for a covenant of the people, signifies his being sent into the world, in pursuance of a covenant, in which the salvation of his people was contained. And there is another scripture, in which our Saviour, speaking to his disciples, says, in Luke xxii. 29. I appoint unto you a kingdom, as my Father hath appointed me;[94] or, I confer the blessings of this kingdom upon you, in a covenant way, as my Father hath appointed me to do, in that eternal covenant, which passed between him and me.

Again, there are several rewards, which were promised to him, as the consequence of his discharging the work committed to him, some of which respected that glory which belongs to his person, as Mediator; and others, more especially, respected the salvation of his people, and therein the success of his undertaking: thus it is said, in Isa. liii. 10. When thou shalt make his soul an offering for sin, he shall see his seed; he shall prolong his days, and the pleasure of the Lord shall prosper in his hands; together with several other things relating to the event, and consequence of his performing the work he was engaged in.

Moreover, as he was called to this work, or, as it was, as we before explained it, the result of the Father’s will, that he should perform it; so we have elsewhere an account of his own consent, as implying, that it was the result of his own will, as well as his Father’s: thus it is said, in Psal. xl. 6-8. Mine ears hast thou opened, or bored: alluding to a custom used under the ceremonial law, by which the willing servant was signified to be obliged, by his own consent, to serve his master for ever, Exod. xxi. 5, 6. Thus God the Father, engaged Christ, if I may so express it, to perform the work of a Mediator; and then we have an account of his consent hereunto, when he says, Lo, I come, I delight to do thy will, O my God; yea, thy law is within my heart; and this mutual consent is farther expressed in Isa. l. 5. The Lord God hath opened mine ear, and I was not rebellious; neither turned away back.

And he is farther represented, as making a demand, or insisting on the accomplishment of what was stipulated in this covenant; and this he had a warrant to do from the Father, in Psal. ii. 8. Ask of me, and I shall give thee the heathen for thine inheritance, and the uttermost parts of the earth for thy possession. These, and many other scriptures of the like nature, sufficiently prove this doctrine, that there was an eternal covenant between the Father and the Son, relating to the redemption and salvation of the elect; and this implies more than his being barely fore-ordained to perform the work he was engaged in, as he is said to have been, 1 Pet. i. 2. for that, alone, would not have proved that there was a federal transaction between the Father and him; since it may be said of any one, who is engaged in works of an inferior nature, that God, who called him to perform them, fore-ordained that he should do so; but when it is said, concerning our Saviour not only that he engaged in the work of our redemption, as the result of his Father’s will, but of his own, and so consented to do whatever was incumbent on him, as Mediator, this certainly argues that there was an eternal covenant between the Father and him, with relation to this matter, so far as we may be allowed to retain any of those ideas taken from human covenants, when we speak of any transaction between two divine Persons.

There is but one scripture more that I shall mention, which, though some will not allow that it relates to this matter, yet, if we duly consider the scope and design thereof, together with its connexion with the foregoing words, may probably appear to be of some weight to confirm this doctrine; namely, in Zech. vi. 13. in which it is said, The counsel of peace shall be between them both. Some, indeed, understand these words, as referring to Joshua and Zerubbabel, and that they signify their mutual consent, to promote the peace and welfare of the church. But this cannot reasonably be concluded to be the sense of the text; for Zerubbabel is not mentioned in this chapter; nor are there any two persons spoken of therein, that it can be applied to, but Jehovah and the Branch, that is, the Father and the Son, who are mentioned in the foregoing words; Christ, who is called the Branch, is said to build the temple of the Lord, and to be a Priest upon his throne; and this work, which he was engaged in, and the royal dignity, which he was advanced to, are both of them said to be the result of a counsel, or federal transaction, that was between them both.

If it be objected to this, that this counsel of peace only respects the harmony that there is between Christ’s priestly and kingly offices, as both of them have a reference to our salvation: this cannot well agree with the meaning of the word counsel, which implies in it a confederacy between two persons, and not the tendency of two offices, executed to bring about the same end.

And, if it be farther objected, that the grammatical construction of the words do not favour the sense which we give of them, inasmuch as they contain an account of something that was future, and not from all eternity. To this it may be replied, that it is not, in the least, disagreeable to the sense of the words, and other phrases of the like import, used in scripture, to understand them in the sense before-mentioned, since it is no uncommon thing, in scripture, for that to be said to be, that appears to be: thus it is said, Let all the house of Israel know assuredly, that God hath made that same Jesus, whom ye have crucified, both Lord and Christ, Acts ii. 36. that is, he hath, by his raising him from the dead, demonstrated him to be both Lord and Christ, which, in reality, he was from all eternity; so, in this text, when it is said, that the counsel of peace shall be between them both, it signifies, that Christ’s building the temple, and bearing the glory, and sitting as a Priest upon his throne, is a plain evidence, or demonstration, that there was a counsel or covenant, between the Father and him, from all eternity, relating to the peace and welfare of his people, who are the spiritual house that he builds, and the subjects whom he governs, defends, and saves. Thus concerning the federal transaction that was between the Father and the Son; and, since this is called, in this answer, The covenant of grace, it may be necessary for us to enquire,

VI. Whether this be a distinct covenant from that which God is said to enter into, or make with man. This covenant is said, indeed, to be made with Christ, as the head of his elect: but it may be enquired, whether there be not also another covenant, which is generally styled the covenant of grace, that is made with the elect, as parties concerned therein. Every one, that is conversant in the writings of those who treat on this subject, will observe, that divines often distinguish between the covenant of redemption, and that of grace; the former they suppose to be made with Christ, in the behalf of his elect; the latter, to be made with them, in which all spiritual blessings are promised, and applied to them, which are founded on Christ’s mediation; and accordingly they say, the covenant of redemption was made with Christ more immediately for himself; whereas the covenant of grace is made with believers for Christ’s sake, in which respect they suppose that these are two distinct covenants, and explain themselves thus.

1. In the covenant of redemption, made with Christ, there were several promises given, which more immediately respected himself; and these related, some of them, to those supports and encouragements that he should receive from the Father, which were necessary, in order to his being carried through the sufferings he was to undergo, viz. that God would hold his hand, that he should not fail, or be discouraged, Isa. xxiv. 4. and others respected that Mediatorial glory, which should be conferred upon him, when his sufferings were finished; as it is said, Ought not Christ to have suffered, and to enter into his glory? Luke xxiv. 26. and that he should have a name given him above every name, Phil. ii. 9. and many other promises to the like purpose.

And, besides these, there were other promises made to him, respecting his elect; as that he should have a seed to serve him, Psal. xxii, 30. and that he should see of the travail of his soul, and be satisfied; and that God would divide him a portion with the great, and he should divide the spoil with the strong, Isa. liii. 11, 12. or that his difficult undertaking should be attended with its desired success, that so it might not be said that he died in vain.

But, on the other hand, in the covenant of grace, which they suppose to be distinct from that of redemption, God promiseth forgiveness of sins, and eternal life, through Christ; or that that should be restored to us by him, which we lost by our fall in Adam, with great advantage; and that all the blessings, which we stand in need of, for the beginning, carrying on, and completing the work of grace in us, and the making us meet to be partakers of the inheritance of the saints in light, should be freely given us. Now, as these promises are made to the elect, the covenant, in which they are contained, is called, The covenant of grace, and so distinguished from the covenant of redemption.

2. In the covenant of redemption, as they farther explain it, the elect, on whose account it was made, were considered, as to be redeemed by Christ: But, in the covenant of grace, they are to be considered as redeemed by him; therefore the covenant of redemption is antecedent, or subservient, to the covenant of grace.

3. They farther suppose, that the conditions of the covenant of redemption, on which the promises made therein were founded, are what Christ did and suffered in his own Person; whereas faith, wrought in us, is generally styled by them, a condition of the covenant of grace, and as such it is variously explained, as we shall have occasion to observe, under the next answer, in which faith is said to be required, as the condition to interest believers therein; in this respect, among others, the covenant of redemption is oftentimes explained, as a distinct covenant from that of grace.

I confess, I am not desirous to offend against the generation of those who have insisted on this subject, in such a way, as that they have not advanced any doctrine derogatory to the divine perfections, or subversive of the grace of God, displayed in this covenant; and therefore I am inclined to think, as some have done, that this controversy may be compromised; or, if we duly weigh those distinctions that are necessary to be considered, it will appear to be little more than what consists in different modes of explication, used by those, who, in the main, intend the same thing. I shall therefore humbly offer my thoughts, about this matter, in the four following heads.

(1.) It is to be allowed, on all hands, that the covenant of redemption, as some style it, is a covenant of the highest grace, so far as it respects the advantages that the elect are to receive from it; for it is a wonderful instance of grace, that there should be an eternal transaction between the Father and the Son, relating to their salvation, and that herein he should promise to Christ, that, as the reward of his obedience and sufferings, he would give grace and glory to them, as it is allowed by all, who have just notions, either of the covenant of redemption, or that of grace, that he did herein.

(2.) It must be farther allowed, on both sides, whether it be supposed that the covenant of grace, and the covenant of redemption, are distinct covenants, or not, that salvation, and all the blessings, which we generally call privileges of the covenant of grace, have their first foundation in this transaction, between the Father and the Son; so that if there had not been such a covenant, which some call a covenant of redemption, we could have had no promise of these privileges made in the covenant of grace.

(3.) As there is nothing promised, or given, in the covenant of grace, but what is purchased and applied by Christ, so there is nothing promised to Christ, in the covenant of redemption, as some style it, but what, some way or other, respects the advantage of his people: thus whatever was stipulated between the Father and the Son, in that covenant, was with a peculiar regard to their salvation. Did Christ, as their surety, promise to pay that debt, which was due from them, to the justice of God? this must be considered, as redounding to their advantage. And, was there a promise given him, as was before observed, that God would hold his hand, that he should not fail, or be discouraged, till he had finished the work that he came about? this must also be supposed to redound to our advantage as hereby our salvation is secured, which it could not have been, had he sunk under the weight of that wrath, which he bore. And, was there a promise given him, that he should, after his sufferings, enter into his glory? this also redounds to the advantage of the elect; for it not only consists in his being freed from his sufferings, and having some personal glories put upon him, but in his going thither to prepare a place for them, and with this design, that they should be brought there to behold his glory; and this is also considered, as a pledge and earnest of their future happiness, to whom he says, Because I live, ye shall live also, John xiv. 19.

(4.) When we consider this covenant, as made with Christ, whether we call it the covenant of redemption, or of grace, still we must look upon it as made with him, as the Head and Representative of his elect, and consequently it was made with them, as is observed in this answer, as his seed; therefore if the question be only this, whether it be more or less proper to call this two covenants, or one, I will not contend with them, who in compliance with the common mode of speaking, assert, that they are two distinct covenants: but yet I would rather choose to call them two great branches of the same covenant; one whereof respects what Christ was to do and suffer, and the glory that he was to be afterwards possessed of; the other more immediately respects that salvation, which was to be treasured up in and applied by him to the elect; and therefore I cannot but think, that what is contained in this answer, that the covenant of grace was made with Christ, as the Head, and, in him, with the elect, as his seed, is a very unexceptionable explication of this doctrine.

VII. Since we frequently read, in scripture, of God’s entering into covenant with man, and man with him, this is next to be explained, in such a way, as is consistent with the divine perfections, and, in order hereto, we have, in our entrance on this subject, enquired[95] into the grammatical sense of the word covenant, and the common acceptation thereof in scripture, when applied to any transaction between God and man, and have shewn, that, however, there may be stipulation and re-stipulation, and thereby a passing over of mutual rights, from one party concerned to the other, in covenants between man and man; yet that this cannot, consistently with the glory of God, and that infinite distance which there is between him and the creature, be applied to the covenant of grace, and have produced some scriptures to prove, that the main thing to be considered therein, is God’s promising the blessings that accompany salvation to his people.

Other scriptures might have been referred to, to the same purpose, in which, when God is said to make a covenant with his people, we read of nothing but promises of temporal, or spiritual privileges, which he would confer on them: thus, when he made a covenant with Abraham, he says, Unto thy seed have I given this land, from the river of Egypt, unto the great river, the river Euphrates, Gen. xv. 18. and elsewhere he says, This shall be the covenant that I will make with the house of Israel, I will put my law in their inward parts,[96] and write it in their hearts, and will be their God, and they shall be my people. They shall all know me, from the least to the greatest of them; for I will forgive their iniquity, and I will remember their sin no more, Jer. xxxi. 33, 34. We might also consider the description hereof, as it is called, A covenant of promise, Eph. ii. 12. and they, who are interested herein, as called, The children of promise, Gal. iv. 28. Nevertheless, God has ordained, that, pursuant to this method of applying the promises of this covenant, none should have ground to expect to be made partakers thereof, but in such a way, as tends to set forth his infinite sovereignty, and unalienable right to obedience from his creatures, which they are bound to perform, not only as subjects, under a natural obligation to obey the divine law, but as those who are laid under a super-added engagement thereunto, by the grace of the covenant. This will prepare the way for what may be farther said, in order to our understanding the meaning of those scriptures, that speak of God’s entering into a covenant with man, and man with him. Therefore let it be observed,

1. That when God entered into a covenant with Christ, as the Head of his elect, this included his entering into covenant with them; as it is expressed in this answer; so that they have their respective concern therein in all things, excepting what relates to his character, as Mediator, Redeemer, Surety, and those peculiar branches of this covenant, which, as was before observed, belong only to himself, which some call the covenant of redemption, as distinct from the covenant of grace. From hence it may be observed, without any strain on the sense of words, that the same covenant that was made with him, was in that peculiar branch thereof that respected the elect, or the privileges that they were to receive from him, made with them. This is very agreeable to, and tends to explain that peculiar mode of speaking, often used by the apostle Paul, concerning believers being crucified with Christ, Gal. ii. 20. dead, Rom. vi. 8. buried, ver. 4. quickened or risen, Col. ii. 12. compared with chap. iii. 1. and made to sit together in heavenly places in Christ Jesus, Eph. ii. 6, as denoting their being made partakers, as his members, of the benefits arising from Christ’s sufferings and glory, as really as though they had suffered, and were now actually glorified with him.

2. Since the covenant of grace is sometimes called a covenant of promise, for the reasons before-mentioned, we may easily understand hereby, that God’s entering into covenant with his people, signifies his giving, or making known to them, those great and precious promises, that are contained therein, which have a more immediate reference to their salvation; and, on the other hand, his keeping covenant with them, implies, his bestowing on them the blessings promised in it, which is otherwise called his remembering his holy covenant, Luke i. 72. or his performing the truth to Jacob, and the mercy to Abraham, which he had sworn unto them from the days of old, Micah. vii. 20. and it is sometimes called his shewing them his covenant, Psal. xxv. 14. not barely in a way of revelation, but special application of the blessings contained therein, and his bringing them into the bond of the covenant, Ezek. xx. 37. that is, engaging or obliging them to obedience, from the constraints of his love and grace, manifested in the promises of this covenant; so that now they are doubly bound to be his, not only as he is their Creator and Sovereign, but as he has made them, by this federal transaction, the peculiar objects of his favour and grace.

3. When God is pleased, as he often does, to annex to this covenant a demand of faith, repentance, or any other graces, to be exercised by those, who may claim an interest in the blessings thereof, this is agreeable to that idea, which, as was before observed, is contained in this covenant, by which it is denominated an establishment, or divine appointment, or, as it is sometimes called, a statute, Numb. xviii. 19. Psal. l. 16. and this respects the connexion of those graces with salvation, and their indispensible obligation thereto, who hope to attain it. But this is rather a consequence of God’s entering into covenant with them, than an antecedent condition, stipulated by him, which would infer a kind of suspense in him, whether he should fulfil his promise or no, till the conditions were performed. This is the principal thing we militate against, when we except against the use of the word stipulation, with relation hereunto; whereas, if nothing else were intended by this word, but the necessary connexion, which God has ordained, that there should be between the blessings promised, and the grace demanded in this covenant, as some, who use the word, understand nothing else by it; I would not contend about persons using, or laying aside an improper, and, I think, I may say, unscriptural mode of speaking.

Thus concerning the meaning of God’s entering into covenant with man. We shall now proceed to the latter branch of this head, namely, what we are to understand by those scriptures that speak of man’s entering into covenant with God: such a mode of speaking we have, when Moses says to the people, Ye stand this day all of you before the Lord your God, that thou shouldest enter into covenant with the Lord thy God, and into his oath, which the Lord thy God maketh with thee this day, Deut. xxix. 10-12. and it is said elsewhere, The people entered into a covenant to seek the Lord God of their fathers, with all their hearts, and with all their soul, 2 Chron. xv. 12. and that, Josiah made a covenant before the Lord, to walk after the Lord, and to keep his commandments, and his testimonies, and his statutes with all their heart, and with all their soul, to perform the words of this covenant, that were written in this book, and all the people stood to the covenant, 2 Kings xxiii. 3. This is a most solemn transaction, and includes in it the very essentials of practical religion; therefore it is necessary for us to enquire, what we are to understand thereby; and, since scripture is the best interpreter of itself, and parallel texts give light to each other, we may observe what is said elsewhere, upon the like occasion, where God speaks of some that chuse the things that please him, love the name of the Lord, and to be his servants, and take hold of his covenant, Isa. lvi. 4, 6. so that to enter into covenant, is to take hold of God’s covenant; to embrace the blessings promised therein, as the apostle speaks of those who died in faith, not having received the promises, or the blessings promised, but having seen them afar off, and were persuaded of them, and embraced them, Heb. xi. 13. Again, as we receive the blessings of the covenant by faith, so to enter into covenant with God implies, a professed dedication of ourselves to a covenant-God, with a due sense of our obligation to yield that obedience, which we are engaged to thereby, or a declaration that we pretend not to lay claim to the blessings of the covenant, without being enabled, by his grace to comply with the demands thereof; and this is sometimes expressed, by swearing to the Lord, as it is said, Unto me every knee shall bow, and every tongue shall swear, Isa. xlv. 23. As God, when he enters into a covenant with man, is sometimes said to swear to him, or to confirm his promise by his oath, upon which account the covenant of grace is sometimes called his oath, as in one of the scriptures before-mentioned, and others that might have been referred to, Luke i. 72, 73. so, on the other hand, our entering into covenant with him, is our swearing fealty, as subjects do to their princes, whereby they own them to be their rightful governors, and themselves under an obligation to serve them.

This is farther explained, in that solemn transaction that passed between God and his people, in the close of the ministry and life of Moses, Deut. xxvi. 17, 18. by which we may understand what is meant, in other places, by God’s entering into covenant with them; this is expressed by his avouching them to be his peculiar people, as he had promised them, and that they should keep all his commandments; q. d. he conferred this privilege upon them with that view, that they might reckon themselves under the highest obligation to be obedient to him; and then we have an explication of man’s entering into covenant with God, when it is said, Thou hast avouched the Lord this day to be thy God, that is, thou hast publicly declared, that thou art willing to be subject to him, as thy covenant-God, and expressed a ready inclination, pursuant hereunto, to walk in his ways, and keep his statutes, and his commandments, and his judgments, and to hearken unto his voice: this is such an entering into covenant, as is incumbent on all who expect the blessing thereof; and, if any one intends nothing more than this by restipulation, when he uses the word in explaining this doctrine, I will not contend with him; but, since it is to use a word without its proper ideas, which others annex to it, I humbly conceive this doctrine may be better explained without it.

Footnote 89:

ברית.

Footnote 90:

διαθηκη.

Footnote 91:

Rather, “ratified over a dead body,” an ancient mode of covenanting.

Footnote 92:

These style it, Testamento Foedus, or Foedus Testamentarium, or Testamentum Foederale.

Footnote 93:

The Hebrew word in this, and the two other scriptures above mentioned, is ערב which signifies, In fidem suam recipere; spondere pro aliquo; and it is used in several other scriptures, in the same sense, for a person’s undertaking to be a surety for another. See Gen. xliii. 6. chap. xliv. 32. Prov. xi. 15. Job xvii. 3. 2 Kings xviii. 32. and elsewhere.

Footnote 94:

Διατιθεμαι υμιν, καθως διεθετο μοι ο πατηρ μου βασιλειαν.

Footnote 95:

See Page 168. ante.

Footnote 96:

We are not to suppose that they shall not teach every man, &c. is designed to exclude all public and private, ministerial, family, and social instruction; for this is founded on the law of nature, and is enforced in the New Testament institution of a gospel-ministry to continue to the consummation of all things, (Matth. xxviii. 20. and Eph. iv. 11, 12, 13.) and in the obligation that it has laid upon Christian parents to bring up their children in the nurture and admonition of the Lord; (Eph. vi. 4.) as also in the directions that are given in this very epistle, chap. iii. 13. and x. 24, 25. to private Christians, to exhort one another daily, &c. This passage therefore must be taken, either in a comparative sense, as such expressions often are: (See Isa. xliii. 18. Jer. xxiii. 18. and Mat. ix. 13) Or else with reference to that manner of teaching which was used, and rested in under the obscurities of the Old Testament dispensation, and the corrupt interpretations of the Jewish doctors; or both may be included. Guyse.